The term reformation, as here used, has reference to that "correction
or amendment of life and manners," that makes
those who were obnoxious and troublesome, tolerable, acceptable or useful
citizens. This, society may undoubtedly secure by force, if necessary and
possible; for this, the so-called liberty of the citizen may he legitimately
restricted; but society may not attempt the forcible adjustment of individual
interior relations to the Divine Being, nor impose any particular religious
system; for our personal attitude toward God is known only to Him and ourselves,
and religious systems are of variable value for the reformation of prisoners.
The change sought in the character of criminals, called reformation, is
or a practical nature, and has to do with daily life in ordinary social
relations. As a result attained, no particular importance is attached to
the welling up of the emotions at particular times, those spasmodic impulses
poured forth in passionate utterance from fickle hearts and foolish tongues.
All this is but a poor antidote for evil propensities inborn, inbred, or
inbreathed from the social atmosphere of a life-time, though doubtless it
has its use in rousing the sluggish mind, in stimulating better purposes,
and possibly in strengthening them. Reformation involves such change in
the constitutional tendencies, that the impulses and desires are revolutionized
and become permanent, with their preponderance decidedly to the right. It
involves such added power of self-control as gives always free choice when
the mind is diversely drawn by mixed motives; and it involves, further,
such favorable situation in society, when restored to it, as shall strengthen
(by association) the good, and not excite the evil within by a temptation
greater than can be borne.
