Democracy and Education. Джон Дьюи

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СКАЧАТЬ from taking visual forms in a narrow context and one which takes them in connection with the activities ​required to grasp meaning, such as context, affiliations of descent, etc., may be compared to the difference between exercises in the gymnasium with pulley weights to 'develop' certain muscles, and a game or sport. The former is uniform and mechanical; it is rigidly specialized. The latter is varied from moment to moment; no two acts are quite alike; novel emergencies have to be met; the coördinations forming have to be kept flexible and elastic. Consequently, the training is much more 'general'; that is to say, it covers a wider territory and includes more factors. Exactly the same thing holds of special and general education of the mind.

      A monotonously uniform exercise may by practice give great skill in one special act; but the skill is limited to that act, be it bookkeeping or calculations in logarithms or experiments in hydrocarbons. One may be an authority in a particular field and yet of more than usually poor judgment in matters not closely allied, unless the training in the special field has been of a kind to ramify into the subject matter of the other fields.

      (5) Consequently, such powers as observation, recollection, judgment, æsthetic taste, represent organized results of the occupation of native active tendencies with certain subject-matters. A man does not observe closely and fully by pressing a button for the observing faculty to get to work (in other words by 'willing' to observe); but if he has something to do which can be accomplished successfully only through intensive and extensive use of eye and hand, he naturally observes. Observation is an outcome, a consequence, of the interaction of sense organ and subject matter. It will vary, accordingly, with the subject matter employed.

      It is consequently futile to set up even the ulterior development of faculties of observation, memory, etc., unless we have first determined what sort of subject matter we wish the pupil to become expert in observing and recalling and for what purpose. And it is only repeating in another form what ​has already been said, to declare that the criterion here must be social. We want the person to note and recall and judge those things which make him an effective competent member of the group in which he is associated with others. Otherwise we might as well set the pupil to observing carefully cracks on the wall and set him to memorizing meaningless lists of words in an unknown tongue—which is about what we do in fact when we give way to the doctrine of formal discipline. If the observing habits of a botanist or chemist or engineer are better habits than those which are thus formed, it is because they deal with subject matter which is more significant in life.

      In concluding this portion of the discussion, we note that the distinction between special and general education has nothing to do with the transferability of function or power. In the literal sense, any transfer is miraculous and impossible. But some activities are broad; they involve a coördination of many factors. Their development demands continuous alteration and readjustment. As conditions change, certain factors are subordinated, and others which had been of minor importance come to the front. There is constant redistribution of the focus of the action, as is seen in the illustration of a game as over against pulling a fixed weight by a series of uniform motions. Thus there is practice in prompt making of new combinations with the focus of activity shifted to meet change in subject matter. Wherever an activity is broad in scope (that is, involves the coördinating of a large variety of sub-activities), and is constantly and unexpectedly obliged to change direction in its progressive development, general education is bound to result. For this is what 'general' means; broad and flexible. In practice, education meets these conditions, and hence is general, in the degree in which it takes account of social relationships. A person may become expert in technical philosophy, or philology, or mathematics or engineering or financiering, and be inept and ill-advised in his action and judgment outside of his specialty. If however his ​concern with these technical subject matters has been connected with human activities having social breadth, the range of active responses called into play and flexibly integrated is much wider. Isolation of subject matter from a social context is the chief obstruction in current practice to seeming a general training of mind. Literature, art, religion, when thus dissociated, are just as narrowing as the technical things which the professional upholders of general education strenuously oppose.

      Summary.—The conception that the result of the educative process is capacity for further education stands in contrast with some other ideas which have profoundly influenced practice. The first contrasting conception considered is that of preparing or getting ready for some future duty or privilege. Specific evil effects were pointed out which result from the fact that this aim diverts attention of both teacher and taught from the only point to which it may be fruitfully directed—namely, taking advantage of the needs and possibilities of the immediate present. Consequently it defeats its own professed purpose. The notion that education is an unfolding from within appears to have more likeness to the conception of growth which has been set forth. But as worked out in the theories of Froebel and Hegel, it involves ignoring the interaction of present organic tendencies with the present environment, just as much as the notion of preparation. Some implicit whole is regarded as given ready-made and the significance of growth is merely transitory; it is not an end in itself, but simply a means of making explicit what is already implicit. Since that which is not explicit cannot be made definite use of, something has be be found to represent it. According to Froebel, the mystic symbolic value of certain objects and acts (largely mathematical) stand for the Absolute Whole which is in process of unfolding. According to Hegel, existing institutions are its effective actual representatives. Emphasis upon symbols and institutions tends to divert perception ​from the direct growth of experience in richness of meaning. Another influential but defective theory is that which conceives that mind has, at birth, certain mental faculties or powers, such as perceiving, remembering, willing, judging, generalizing, attending, etc., and that education is the training of these faculties through repeated exercise. This theory treats subject matter as comparatively external and indifferent, its value residing simply in the fact that it may occasion exercise of the general powers. Criticism was directed upon this separation of the alleged powers from one another and from the material upon which they act. The outcome of the theory in practice was shown to be an undue emphasis upon the training of narrow specialized modes of skill at the expense of initiative, inventiveness, and readaptability—qualities which depend upon the broad and consecutive interaction of specific activities with one another.

      Footnotes

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      1 ↑ As matter of fact, the interconnection is so great, there are so many paths of construction, that every stimulus brings about some change in all of the organs of response. We are accustomed however to ignore most of these modifications of the total organic activity, concentrating upon that one which is most specifically adapted to the most urgent stimulus of the moment.

      2 ↑ This statement should be compared with what was said earlier about the sequential ordering of responses (p. 30). It is merely a more explicit statement of the way in which that consecutive arrangement occurs.

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CHAPTER VI

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      EDUCATION AS CONSERVATIVE AND PROGRESSIVE

      1. Education as Formation.—We now come to a type of theory which denies the existence of faculties and emphasizes the unique rôle of subject matter in the development of mental and moral disposition. According to it, education is neither a process of unfolding from within nor is СКАЧАТЬ