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Democracy and Education

An introduction to the philosophy of education
John Dewey 

(read on WikiSource)

Schools are, indeed, one important method of the transmission which forms the dispositions of the immature; but it is only one means, and, compared with other agencies, a relatively superficial means.

There is more than a verbal tie between the words common, community, and communication. Men live in a community in virtue of the things which they have in common; and communication is the way in which they come to possess things in common. What they must have in common in order to form a community or society are aims, beliefs, aspirations, knowledge—a common understanding—like-mindedness as the sociologists say.

But as civilization advances, the gap between the capacities of the young and the concerns of adults widens. Learning by direct sharing in the pursuits of grown-ups becomes increasingly difficult except in the case of the less advanced occupations. Much of what adults do is so remote in space and in meaning that playful imitation is less and less adequate to reproduce its spirit. Ability to share effectively in adult activities thus depends upon a prior training given with this end in view. Intentional agencies—schools—and explicit material—studies—are devised. The task of teaching certain things is delegated to a special group of persons.

Without such formal education, it is not possible to transmit all the resources and achievements of a complex society. It also opens a way to a kind of experience which would not be accessible to the young, if they were left to pick up their training in informal association with others, since books and the symbols of knowledge are mastered.

To avoid a split between what men consciously know because they are aware of having learned it by a specific job of learning, and what they unconsciously know because they have absorbed it in the formation of their characters by intercourse with others, becomes an increasingly delicate task with every development of special schooling.

It seems almost incredible to us, for example, that things which we know very well could have escaped recognition in past ages. We incline to account for it by attributing congenital stupidity to our forerunners and by assuming superior native intelligence on our own part. But the explanation is that their modes of life did not call for attention to such facts, but held their minds riveted to other things.

We rarely recognize the extent in which our conscious estimates of what is worth while and what is not, are due to standards of which we are not conscious at all. But in general it may be said that the things which we take for granted without inquiry or reflection are just the things which determine our conscious thinking and decide our conclusions.

a complex civilization is too complex to be assimilated in toto. It has to be broken up into portions, as it were, and assimilated piecemeal, in a gradual and graded way. The relationships of our present social life are so numerous and so interwoven that a child placed in the most favorable position could not readily share in many of the most important of them. Not sharing in them, their meaning would not be communicated to him, would not become a part of his own mental disposition. There would be no seeing the trees because of the forest. Business, politics, art, science, religion, would make all at once a clamor for attention; confusion would be the outcome. The first office of the social organ we call the school is to provide a simplified environment. It selects the features which are fairly fundamental and capable of being responded to by the young.

with the development of commerce, transportation, intercommunication, and emigration, countries like the United States are composed of a combination of different groups with different traditional customs. It is this situation which has, perhaps more than any other one cause, forced the demand for an educational institution which shall provide something like a homogeneous and balanced environment for the young. Only in this way can the centrifugal forces set up by juxtaposition of different groups within one and the same political unit be counteracted. The intermingling in the school of youth of different races, differing religions, and unlike customs creates for all a new and broader environment. Common subject matter accustoms all to a unity of outlook upon a broader horizon than is visible to the members of any group while it is isolated. The assimilative force of the American public school is eloquent testimony to the efficacy of the common and balanced appeal.

Every domesticated plant and animal, every tool, every utensil, every appliance, every manufactured article, every esthetic decoration, every work of art means a transformation of conditions once hostile or indifferent to characteristic human activities into friendly and favoring conditions. Because the activities of children today are controlled by these selected and charged stimuli, children are able to traverse in a short lifetime what the race has needed slow, tortured ages to attain. The dice have been loaded by all the successes which have preceded.

The natural or native impulses of the young do not agree with the life-customs of the group into which they are born. Consequently they have to be directed or guided. This control is not the same thing as physical compulsion … But commands, prohibitions, approvals … in such cases we are most conscious of controlling the action of others, we are likely to exaggerate the importance of this sort of control … The basic control resides in the nature of the situations in which the young take part. In social situations the young have to refer their way of acting to what others are doing and make it fit in. This directs their action to a common result, and gives an understanding common to the participants. This common understanding of the means and ends of action is the essence of social control. It is indirect, or emotional and intellectual, not direct or personal. Moreover it is intrinsic to … the person, not external and coercive. To achieve this internal control through identity of interest and understanding is the business of education. While books and conversation can do much, these agencies are usually relied upon too exclusively.

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books/democracy_education.txt · Last modified: 2013/09/21 11:15 by ram