The Universal Compass for Educators. Джон Дьюи. Документальная литература. . Читать онлайн. Литмир. LITMIR.BIZ

All social movements involve conflicts, which are reflected intellectually in controversies. It would not be a sign of health if such an important social interest as education were not also an arena of struggles, practical and theoretical. But for theory, at least for the theory that forms a philosophy of education, the practical conflicts and the controversies that are conducted upon the level of these conflicts, only set a problem. It is the business of an intelligent theory of education to ascertain the causes for the conflicts that exist and then, instead of taking one side or the other, to indicate a plan of operations proceeding from a level deeper and more inclusive than is represented by the practices and ideas of the contending parties.

This formulation of the business of the philosophy of education does not mean that the latter should attempt to bring about a compromise between opposed schools of thought to find a via media, nor yet make an eclectic combination of points picked out hither and yon from all schools. It means the necessity of the introduction of a new order of conceptions leading to new modes of practice. It is for this mason that it is so difficult to develop a philosophy of education, the moment tradition and custom are departed from. It is for this reason that the conduct of schools, based upon a new order of conceptions, is so much more difficult than is the management of schools which walk in beaten paths. Hence, every movement in the direction of a new order of ideas and of activities directed by them calls out, sooner or later, a return to and practices of the past--as is exemplified at present in education in the attempt to revive the principles of ancient Greece and of the middle ages.

It is in this context that I have suggested at the close of this little volume that those who are looking ahead to a new movement in education, adapted to the existing need for a new social order, should think in terms of Education itself rather than in terms of some 'ism about education, even such an 'ism as "progressivism" For in spite of itself any movement that thinks and acts in terms of an 'ism becomes so involved in reaction against other 'isms that it is unwittingly controlled by them. For it then forms its principles by reaction against them instead of by a comprehensive, constructive survey of actual needs, problems, and possibilities. Whatever value is possessed by the essay presented in this little volume resides in its attempt to call attention to the larger and deeper issues of Education so as to suggest their proper frame of reference.

John Dewey

Chapter 1
Traditional vs, progressive Education

Table of Contents

Mankind likes to think in terms of extreme opposites. It is given to formulating its beliefs in terms of Either-Or, between which it recognizes no intermediate possibilities. When forced to recognize that the extremes cannot be acted upon, it is still inclined to hold that they are all right in theory but that when it comes to practical matters circumstances compel us to compromise. Educational philosophy is no exception. The history of educational theory is marked by opposition between the idea that education is development from within and that it is formation from without; that it is based upon natural endowments and that education is a process of overcoming natural inclination and substituting in its place habits acquired under external pressure.

At present, the opposition, so far as practical affairs of the school are concerned, tends to take the form of contrast between traditional and progressive education. If the underlying ideas of the former are formulated broadly, without the qualification required for accurate statement, they are found to be about as follows: The subject- matter of education consists of bodies of information and of skills that have been worked out in the past; therefore, the chief business of the school is to transmit them to the new generation, In the past, there have also been developed standards and rules of conduct; moral training consists in forming habits of action in conformity with these rules and standards. Finally, the general pattern of school organization (by which I mean the relations of pupils to one another and to the teachers) constitutes the school kind of institution sharply marked off from other social institutions. Call up in imagination the ordinary school- room, its time schedules, schemes of classification, of examination and promotion, of rules of order, and I think you will grasp what is meant by "pattern of organization." If then you contrast this scene with what goes on in the family, for example, you will appreciate what is meant by the school being a kind of institution sharply marked off from any other form of social organization.

The three characteristics just mentioned fix the aims and methods of instruction and discipline. The main purpose or objective is to prepare the young for future responsibilities and for success in life, by means of acquisition of the organized bodies of information and prepared forms of skill, which comprehend the material of instruction. Since the subject matter as well as standards of proper conduct pre handed down from the part, the attitude of pupils must, upon the whole, be one of docility, receptivity and obedience. Books, especially

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