The Universal Compass for Educators. Джон Дьюи

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      So far, however, we have no ground for discrimination among experiences. For the principle is of universal application. There is some kind of continuity in every case. It is when we note the different forms in which continuity of experience operates that we get the basis of discriminating among experiences. I may illustrate what is meant by an objection, which has been brought against an idea which I once put forth--namely, that the educative process can be identified with growth when that is understood in terms of the active participle, growing.

      Growth, or growing as developing, not only physically but intellectually and morally, is one exemplification of the principle of continuity. The objection made is that growth might take many different directions: a man, for example, who starts out on a career of burglary may grow in that direction, and by practice may grow into a highly expert burglar. Hence it is argued that "growth" is not enough; we must also specify the direction in which growth takes place, the end towards which it tends. Before, however, we decide that the objection is conclusive we must analyze the case a little further.

      That a man may grow in efficiency as a burglar, as a gangster, or as a corrupt politician, cannot be doubted. But from the standpoint of growth as education and education as growth the question is whether growth in this direction promotes or retards growth in general. Does this form, of growth create conditions for further growth, or does it set up conditions that shut oh the person who has grown in this particular direction from the occasions, stimuli, and opportunities for continuing growth in new directions? What is the effect of growth in a special direction upon the attitudes and habits which alone open up avenues for development in other lines? I shall leave you to answer these questions, saying simply that when and only when development in a particular line conduces to continuing growth does it answer to the criterion of education as growing. For the conception is one that must find universal and not specialized limited application.

      I return now to the question of continuity as a criterion by which to discriminate between experiences which are educative and those which are mis-educative. As we have seen, there is some kind of continuity in any case since every experience affects for better or worse the attitudes which help decide the quality of further experiences, by setting up certain preference and aversion, and making it easier or harder to act for this or that end. Moreover, every experience influences in some degree the objective conditions under which further experiences are had. For example, a child who learns to speak has a new facility and new desire. But he has also widened the external conditions of subsequent learning. When he learns to read, he similarly opens up a new environment. If a person decides to become a teacher, lawyer, physician, or stock-broker, when he executes his intention he thereby necessarily determines to some extent the environment in which he will act in the future. He has rendered himself more sensitive and responsive to certain conditions, and relatively immune to those things about him that would have been stimuli if he had made another choice.

      But, while the principle of continuity applies in some way in every case, the quality of the present experience influences the way in which the principle applies. We speak of spoiling a child and of the spoilt child. The effect of over-indulging a child is a continuing one. It sets up an attitude, which operates as an automatic demand that persons and objects cater to his desires and caprices in the future. It makes him seek the kind of situation that will enable him to do what he feels like doing at the time. It renders him averse to and comparatively incompetent in situations, which require effort and perseverance in overcoming obstacles. There is no paradox in the fact that the principle of the continuity of experience may operate so as to leave a person arrested on a low plane of development, in a way, which limits later capacity for growth.

      On the other hand, if an experience arouses curiosity, strengthens initiative, and sets up desires and purposes that are sufficiently intense to carry a person over dead places in the future, continuity works in a very different way. Every experience is a moving force. Its value can be judged only on the ground of what it moves toward and into. The greater maturity of experience which should belong to the adult as educator puts him in a position to evaluate each experience of the young in a way in which the one having the less mature experience cannot do. It is then the business of the educator to see in what direction an experience is heading. There is no point in his being more mature if, instead of using his greater insight to help organize the conditions of the experience of the immature, he throws away his insight. Failure to take the moving force of an experience into account so as to judge and direct it on the ground of what it is moving into means disloyalty to the principle of experience itself. The disloyalty operates in two directions. The educator is false to the understanding that he should have obtained from his own past experience. He is also unfaithful to the fact that all human experience is ultimately social: that it involves contact and communication. The mature person, to put it in moral terms, has no right to withhold from the young on given occasions whatever capacity for sympathetic understanding his own experience has given him.

      No sooner, however, are such things said than there is a tendency to read to the other extreme and take what has been said as a plea for some sort of disguised imposition from outside. It is worth while, accordingly, to say something about the way in which the adult can exercise the wisdom his own wider experience gives him without imposing a merely external control. On one side, it is his business to be on the alert to see what attitudes and habitual tendencies are being created. In this direction he must, if he is an educator, be able to judge what attitudes are actually conducive to continued growth and what are detrimental. He must, in addition, have that sympathetic understanding ~ individuals as individuals which gives him an idea of what is actually going on in the minds of those who are learning. It is, among other things, the need for these abilities on the part of the parent and teacher which makes a system of education based upon living experience, difficult affair to conduct successfully than it is to follow the patterns of traditional education.

      But there is another aspect of the matter. Experience does not go on simply inside a person. It does go on there, for it influences the formation of attitudes of desire and purpose. But this is not the whole of the story. Every genuine experience has an active side which changes in some degree the objective conditions under which experiences are had. The difference between civilization and savagery, to take an example on a large scale, is found in the degree in which previous experiences have changed the objective conditions under which subsequent experiences take place. The existence of roads, of means of rapid movement and transportation, tools, implements, furniture, electric light and power, are illustrations. Destroy the external conditions of present civilized experience, and for a time our experience would relapse into that of barbaric peoples.

      In a word, we live from birth to death in a world of persons and things which in large measure is what it is because of what has been done and transmitted from previous human activities. When this fact is ignored, experience is treated as if it were something which goes on exclusively inside an individual's body and mind. It ought not to be necessary to say that experience does not occur in a vacuum. There are sources outside an individual which give rise to experience. It is constantly fed from these springs. No one would question that a child in a slum tenement has a different experience from that of a child in a cultured home; that the country lad has a different kind of experience from the city boy, or a boy on the seashore one different from the lad who is brought up on inland prairies. Ordinarily we take such facts for granted as too commonplace to record. But when their educational import is recognized, they indicate the second way in which the educator can direct the experience of the young without engaging in imposition. A primary responsibility of educators is that they not only be aware of the general principle of the shaping of actual experience by environing conditions, but that they also recognize in the concrete what surroundings are conducive to having experiences that lead to growth. Above all, they should know how to utilize the surroundings, physical and social, that exist so as to extract from them all that they have to contribute to building up experiences that are worth while.

      Traditional education did not have to face this problem; it could systematically dodge this responsibility. The school environment of desks, blackboards, a small schoolyard, was supposed to suffice. There СКАЧАТЬ