Science in Christian Perspective
Some Developmental Ideas of Jean Piaget
BONNIDELL CLOUSE
Department of Educational Psychology
Indiana State University
Terre
Haute, Indiana
47809
From: JASA 23 (September 1971): 104-108
Although Jean Piaget could be called a biologist, a psychologist, a logician, and a philosopher, he is best known as a genetic epistemolo gist. As such, he is one who is concerned with the origins of knowledge and has spent a lifetime discovering by observation and inquiry the psychological structures that underlie the intellectual development of the child. Growth is viewed as a continual balancing of the social and physical environment with the organism's need to conserve its own structures. The major periods of cognition, as viewed by Piaget, are descriptions of the child's development from birth to adolescence, from a being equipped only with reflexes to a young adult capable of complex forms of reasoning. The Scriptures present a number of comparisons between the growth of the child and the growth of the Christian. This article outlines the stages of intellectual development as given by Piaget and shows similarities in the pattern of spiritual development of the believer. As a child may remain indefinitely at a less advanced stage, the Christian may also be arrested in his development. The problems associated with this phenomena and the importance of safeguarding the believer from this state is emphasized.
Educational Psychologists are fascinated by the work of Jean Piaget. As he now
approaches his mid 70's his influence appears to be growing and there
are indications that this trend will continue. A flood of books and
articles have
appeared recently that attempt to explain and apply his developmental
theory.
Who is this man and what does he have to say that is so important? Is
it relevant
only to educators and psychologists or may it he of interest to others as well?
Do the findings of Piaget correspond in some way to what we read in
the Scriptures?
Let us pursue these questions.
Biographical Data
Piaget was horn at Neuchâtel in Switzerland on August 9, 1896,
He remembers
his father as one devoted to medieval literature and his mother as intelligent,
energetic but somewhat neurotic. As a young child, Piaget was
interested in mechanics,
birds, sea shells and fossils. At the age of ten he went to Latin
School and after
school hours helped the director of the Natural History Museum put
labels on collections
in trade for rare species which he added to his own collection. By the age of
fifteen he was writing a series of articles in the Swiss Review of Zoology and
was receiving letters from foreign scholars who expressed a desire to meet him.
They did not, of course, realize how young he was.
In his autobiography, Piaget says that he probably would have pursued
his career
as a naturalist had it not been for a series of events which occurred when he
was between fifteen and twenty years of age. His mother insisted that he take
religious instruction and through this study he became interested in
philosophy.
His godfather, a philosopher, feeling that Piaget's education needed
to be broadened,
invited him to spend some time with him. While Pia get looked for
mollusks along
a lake, his godfather talked with him about the teachings of Bergson.
It was through
this experience that Piaget decided to devote his life to a
biological explanation
of knowledge. Even though he received the doctor's degree in his early twenties
in the natural sciences with a thesis on mollusks, Piaget was more interested
in the relationship of biology and philosophy. He decided that if he obtained
work in a psychological laboratory he could better relate to this
epistemological
problem.
His first experience in a laboratory in Zurich was a disappointment,
but in 1919
he went to live in Paris and secured a position at the Binet laboratory with an
assignment to standardize Burt's reasoning tests. While pursuing this work he
became fascinated with the question of why children up to the age of eleven or
twelve have great difficulty with certain intellectual tasks which
adults naturally
think children should be able to do. In his attempt to find an explanation for
this problem he would confront children with various situations and listen to
the verbal reasoning of these children. He noticed that the error seemed to be
in the child's inability to adequately relate the parts of the problem to the
whole. Logic apparently was not inborn but develops little by little with time
and experience. Here was the embryology of intelligence fitting in
with his biological
training.
But Piaget was not satisfied to remain with this discovery. He felt
that one finds
in the action of younger children all the characteristics observed in
the verbal
behavior of older children. If he were to find the genesis of
intellectual thought
he must study the actions of infants. The opportunity presented itself when he
became the father of three children. He and his wife, a girl he met at the J. J. Rousseau Institute, spent considerable time observing the actions
of their
Pia get is best known as a philosopher, a genetic epistemolo gist who has spent a lifetime relating the biological and the cognitive as exemplified in the developing child.
babies and subjecting them to various tests. Three volumes were
published dealing
with the genesis of intellectual conduct based on these experiments.
Other hooks
written either prior or during this time are entitled The Language and Thought
of the Child (1923), Judgment and Reasoning in the Child (1924), The Child's
Conception of the World (1926), The Child's Conception of Physical
Casuality (1927),
and The Moral Judgment of the Child (1932). Twenty-two volumes and
numerous articles
have been written and the central theme running through all this work is that
in every area of life-organic, mental, or socialthere exists
totalities qualitatively
distinct from their parts and imposing on them an organization.
Growth or development,
with roots in biological morphogenesis, is a striving for the
equilibrium of these
structures of the whole.
Piaget is Professor of Child Psychology and History of Scientific
Thought at the
University of Geneva, a post he has held since 1929. He has also been director
of the International Bureau of Education since 1929 and co-director of the J.
J. Rousseau Institute since 1933. With the help of the Rockefeller Foundation
he established the International Center of Genetic Epistemology in Geneva. He
has received numerous honorary doctorates including one from Harvard
in 1936 during
ceremonies celebrating the tricentenary of that university. Piaget is
best known
as a philosopher, a genetic epistemologist who has spent a lifetime
relating the
biological and cognitive as exemplified in the developing child. To
try to place
Piaget in the mold of either an educator or a psychologist is to do
him a disservice,
but because his writings contribute to an understanding of the
intellectual development
of the child, they are useful to teachers and parents as well as to
philosophers
and psychologists.
Periods of Cognitive Development
Piaget's writings indicate that there are three major periods of
cognitive development.
The first is a period of sensory-motor intelligence and takes place
in the typical
child from birth to approximately two years of age. At birth the
infant is provided
with such reflexes as sucking, swallowing, crying, and these are the basis for
adaptation tasks later, the building blocks of the sensory-motor
edifice. By the
age of four months these reflex activities have undergone
modification and intereoordination
and a repetition of certain behaviors which center on or around the child's own
body is seen. By the age of one year these circular reactions or
repetitious behaviors
include an interest in the environmental consequences of the act and a pursuit
of the novel. Behavior is now unquestionably intentional and this
intentionality
is a hallmark of intelligence. By the age of two the child begins to
invent solutions
by implicit rather than explicit trial-and-error behavior. Internal
mental combinations
are taking over for external actions. For lack of a better
term, we may say that the child is beginning to think.
The second major period occurs in most children between the ages of
two and eleven
and is called the period of preparation for, and organization of,
concrete thinking
operations. From two to four years of age the child becomes capable of verbal
expression and this development of language makes for profound
modification both
affectively and intellectually. The word serves as a symbol for the object and
it is now possible to include past, present, and future into one's
thinking. Reasoning
is transductive in that neither a true deduction nor true induction is possible
but thought proceeds by direct analogy from particular to particular. If A is
like B in one salient feature, A should be like B in every way. By
contrast, the
child from four to seven can see relationships, think in terms of classes, and
extract concepts, but he knows these only as he has experienced them.
He is unable
to take the viewpoint of others in his reasoning. Error is perceptual in nature
in that his thinking is influenced by what is seen at the moment. If a sausage
shaped piece of clay looks like more when it is elongated or broken into small
pieces, then to the child it is more. If water poured from a tall thin beaker
into a shorter wider beaker looks like less than it did before the transition,
then to the child's way of thinking it is less. The child cannot
reverse his thinking
and picture the parts put back into the original whole nor can he
take into consideration
both the width and height of the beaker at the same time. This faulty relation
of parts to the whole disappears sometime between the ages of seven and eleven.
The child now learns to compare classes and relationships, and
thought no longer
centers on a particular state of an object but can follow successive
changes through
detours and reversals. He learns that things are not always what they appear to
be. However, what he knows is still tied to the concrete world, a world tied to
his own actions and this serves as a limitation to cognitive thought
processes.
It is not until around eleven years of age or older that the child reaches the
third major period of intellectual development, a period of formal operations
(as opposed to the real or concrete) in which hypothetico-deductive thinking is
possible. He tries to envision all possible relations which could hold true and
then by logic, find which are true. Reality becomes a subset within a totality
of things which the data would admit as hypotheses. An essential attribute of
formal thought is its direction towards the possible and
hypothetical. The orientation
is more toward problem solving than toward concrete behavior. The adolescent is
full of ideation which goes beyond his present life and enables him
to deal through
logical deductions with possibilities and consequences. He is now capable of an
integrated lattice-group structure of thought where parts are in
equilibrium with
the totality.
All children will not go through the three major periods with equal
ease or speed.
A slow or retarded child, or a potentially normal child in an
impoverished environment,
will remain in each period for a longer length of time and may be permanently
arrested at a less advanced stage. Experiments with normal children
to ascertain
if the periods can he speeded up have met with limited success
although the findings
are not completely negative.
Spiritual Comparisons
The work of Jean Piaget also has profound implications for those of us who are
Christians because the Scriptures present comparisons between spiritual growth
and the development of the child. Examples of this are seen in
describing salvation
as a new birth (in. 3), in the care and discipline of children (Matt.
7:11. Heb.
12:7), in the results of obedience and the development of stability
(I Pet. 1:14,15,
Eph. 4:14). There is also an analogy between growth in the understanding of the
Scriptures and the cognitive development of the child as portrayed by Piaget.
Let us pursue this thought.
Piaget felt that one finds in the action of younger children all the characteristics observed in the verbal behavior of older children.
It was mentioned that Piaget saw the first major period of development as one
of sensory-motor intelligence. The baby is equipped with reflexes which allow
him to assimilate elements of his environment and accommodate to the
world around
him. His behavior is repetitious and he takes great delight in
observing the consequences
of his actions. In this way he develops behavior patterns or
"schemas";
e.g., the schema of sucking, and these patterns become the basis for
more advanced
tasks later on.
There are numerous references in Scripture which show that the young Christian
also needs sensory experiences but of a spiritual nature. Peter admonishes that
"As newborn babes, desire the sincere milk of the word, that ye may grow
thereby: If so be ye have tasted that the Lord is gracious" (I Pet. 2:2).
The Psalmist gives the invitation, "0 taste and see that the
Lord is good"
(Ps. 34:8). Our Lord referred to Himself as the bread of life (in. 6:35), the
light of the world (in. 8:12), the door (in. 10:9) and the good shepherd (in.
10A4). Assimilation and accommodation must be continuous for adequate growth.
Directions for such "circular" or repetitious behaviors are given in
Deuterooomy 6:6,7: "And these words, which I command thee this day, shall
be in thioe heart: And thou shalt teach them diligently unto thy children, and
shalt talk of them when thou sittest in thine house, and when thou walkest by
the way, and when thou hest down, and when thou risest up." It
is only after
the Christian has had the opportunity for continuous sensory-motor experiences
of this type that he will be prepared to go to the next level of
Christian growth.
In the second major period of development, the child becomes adept in the use
of language and he develops the capacity of verbal exchange with others. Words
also become internalized and thought processes emerge. Speech may be
repetitious,
only the more salient features of experiences are taken into account, and error
in cognition comes from reasoning from particular to particular and in thinking
in simple causeeffect terms. The new Christian may have experiences similar to
these. The vocabulary that accompanies the Gospel message and the
fellowship with
those of like precious faith is to be sought after. The im
portance of this language as it is internalized into thought patterns cannot be
underestimated. Christian growth thrives in an atmosphere of thinking upon the
Scriptures and on that which pertains to Christ. Some errors in understanding
may be seen and this is to be expected. St. Paul did not anticipate that young
Christians would mature immediately, for they would grow in grace and
in understanding,
but he endeavored to keep them from returning to a less advanced interpretation
of the Scriptures (law) after they had known a more advanced form of cognition
(grace).
Even after the child can see relationships rather than thinking only
in cause-effect
terms and is able to classify and form concepts, he knows these only
as he experiences
them. As was previously mentioned, error is perceptual in nature. He
is the slave
rather than the master of what he sees. If something looks a certain
way to him,
then that is the way it is. He cannot take the viewpoint of others in
his reasoning.
It is to this level of development that many believers attain and it
is unfortunately
at this level that many believers remain. Let me explain the meaning
of this last
statement.
A Common Error
We all feel more comfortable in the realm of the concrete or empirical than we
do in the realm of the abstract or formal. By repetitious interaction with our
environment since birth we have learned that certain behaviors make for certain
consequences and these consequences in turn are accompanied by
observables which
we either like or dislike. We then make the error of taking the observables and
by generalization attaching a whole hierarchy of other events we like
or dislike
to them. To be effective this must take place on the unconscious
level. For example,
the clean well-shaven young man now becomes more honest, the lady
with the longer
skirt more moral, the white man more industrious. One who is
conservative in his
theology must also be conservative in his polities. Or the Lord will
reward those
who go through the concrete operations of daily Bible reading, attending church
services whenever the church is open, or fasting and praying. Or the
call of God
for Christian service has greater meaning if accompanied by overt
manifestations
of His presence.
The work of Pia get also has profound implications for Christians, because the Scriptures compare spiritual growth with the development of the child.
This may or may not be the case. We cannot judge until we know more than what
appears on the surface. We should be the masters rather than the slaves of what
we see. The Scriptures warn us not to be taken in with this common error. Jesus
told the Jews that they should "judge not according to the appearance, but
judge righteous judgment" (Jn. 7:24). St. Paul warned the Corinthians not
to decide who belonged to Christ by overt appearance: "Do ye
look on things
after the outward appearance? If any man trust to himself that he is Christ's,
let him of
himself think this again, that, as lie is Christ's, even so are we
Christ's"
(II Cor. 10:7). They were also admonished to "have somewhat to answer them
which glory in appearance, and not in heart" (II Cor, 5:12).
Samuel also needed correction on this matter when he went to
Bethlehem to anoint
a new king. As he looked on Eliab he was certain that this was the
man. "But
the Lord said unto Samuel, Look not on his countenance, or on the height of his
stature; because I have refused him: for the Lord seeth not as man seeth; for
man looketh on the outward appearance, but the Lord looketh on the heart"
(I Sam. 16:7). As it turned out, David, the annointed of God, had
"a beautiful
countenance, and was goodly to look at" (vs. 12) but this was
not to be the
criterion as to who the chosen one would be.
There is the familiar warning to Christians to "abstain from all
appearance
of evil" (I Thes. 5:22). It behooves one to take into account
that some Christians
are in this stage which is replete with perceptual errors. To offend
the conscience
of those who in their spiritual development feel that if something looks sinful
to them, then it is sinful, is going against the Word of God. This we must not
do. However, to condone and even encourage this immature state as some churches
do is not the answer. This should be only a natural step to a better relation
of parts to the whole as found in the Scriptures.
In the latter part of the second period of cognitive development the child has
learned that things are not always as they appear, but what he knows is still
tied to his own actions. Christian truths are meaningful to the
believer at this
stage of development only as he experiences them in his daily living.
He has learned
that things are not always what they may seem to be and yet he is still tied to
his own organization and manipulation of spiritual reality. As this
organization
is only a small part of the totality presented in Scripture, he misses much of
what the Word of God has to say to him. He needs to come to the third
major period
of development, the period of formal operations.
Spiritual Development
A child in this third or last stage of cognition is able to orient his thoughts
toward the possible (as opposed to the concrete) world. He has now
reached a level
of intellectual equilibrium in which observation no longer directs thought as
it did previously, but rather, thought directs observation. His considerations
extend beyond the present and he not only is more apt to achieve a
correct solution
but can check out his solutions
systematically. As the writer of I Cor. 13:11
put it: "When I was a child, I spake as a child, I understood as a child,
I thought as a child: but when I became a man. I put away childish
things."
The hypothetico-deductive method usd by the adolescent who checks out
what really
is from the whole realm of the possible is operating at a cognitive level that
far exceeds what he has previously known.
The Christian, too, should reach a stage of spiritual development in which he
is able to see a much larger picture than his own perceptions and experiences
have given him. "While we look not at the things which are seen; for the
things which are seen are temporal but the things which are not seen
are eternal'
(11 Cor. 4:18). For the believer, this stage surpasses even that
described by Piaget, for it includes faith, "the evidence of
things not seen"
(Feb. 11:1); and hope, "for we are saved by hope: but hope that is seen is
not hope: for what a man seeth, why doth he yet hope for?" (Born. 8:24);
and love, "the love of Christ, which passeth knowledge" (Eph. 3:19).
It takes in the promises of God for his children and this combined
with the experiences
of the believer from day to day will make for an equilibrium of parts
to the whole.
Previous to this, the Christian had only the parts, and without the whole the
parts did not fit into a meaningful pattern. We must accept by faith
the "whole"
realizing that there will come a day when all perceptions will be accurate for
we shall be like Him for we shall see Him as He is. "For now we
see through
a glass, darkly, but then face to face; now I know in part, but then
shall I know
even as also I am known" (I Cor. 13:12).
In the meantime, it behooves us to he a little less dogmatic about the accuracy
of our perceptions based on our own limited experiences and move
toward encompassing
a realm of spiritual understanding as presented in the Word. It is a realm that
admonishes us not to judge others who have different spiritual perceptions and
experiences than we have. It is a realm in which we are no longer slaves to the
way things appear for we have a revelation and completeness in
Him.
All Christians will not go through these stages at the same rate of speed. Some
seem to grow more quickly than others. Whether or not this growth can
be speeded
up is not as crucial as whether the believer is constantly developing
or growing
spiritually. It is imperative that he not be locked into a less mature period
due to the impoverished milieu of the Christian groups he associates with. Let
us encourage ourselves and others to move into the final stage of development,
a stage of equilibrium and stability where the parts form a
meaningful totality.
As St. Paul admonished: "Brethren, be not children in
understanding ... but
in understanding be men" (I Cor. 14:20).
REFERENCES
Athey, I. J., & Robadeau, D. 0. (Eds.) Educational Implica
tions of Piea get's Theory, Waltham, Mass.: Ginn-Blaisdell,
1970.
Flavell, J. H. The Developmental Psychology of Jean Piaget. New York:
D. Van Nostrand,
1963.
Phillips, John L., Jr. The Origins of Intellect: Piaget's Theory, San
Francisco:
W. H. Freeman & Co., 1969.
Piaget, J. "Autobiography." D. MacQueen (Trans.) in E. C.
Boring, et. al., (Eds.), A History of Psychology in Autobiography, Vol. IV. Worcester, Mass.: Clark University
Press, 1952, pp. 237-256.