Democracy and Education. Джон Дьюи
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it partakes in the interests, purposes, and ideas current in the social group, the problem is evidently not one of mere physical forming. Things can be physically transported in space; they may be bodily conveyed. Beliefs and aspirations cannot be physically extracted and inserted. How then are they communicated? Given the impossibility of direct contagion or literal inculcation, our problem is to discover the method by which the young assimilate the point of view of the old, or the older bring the young into likemindedness with themselves.
The answer, in general formulation, is: By means of the action of the environment in calling out certain responses. The required beliefs cannot be hammered in; the needed attitudes cannot be plastered on. But the particular medium in which an individual exists leads him to see and feel one thing rather than another; it leads him to have certain plans in order that he may act successfully with others; it strengthens some beliefs and weakens others as a condition of winning the approval of others. Thus it gradually produces in him a certain system of behavior, a certain disposition of action. The words 'environment,' 'medium' denote something more than surroundings which encompass an individual. They denote the specific continuity of the surroundings with his own active tendencies. An inanimate being is, of course, continuous with its surroundings; but the environing circumstances do not, save metaphorically, constitute an environment. For the inorganic being is not concerned in the influences which affect it. On the other hand, some things which are remote in space and time from a living creature, especially a human creature, may form his environment even more truly than some of the things close to him. The things with which a man varies are his genuine environment. Thus the activities of the astronomer vary with the stars at which he gazes or about which he calculates. Of his immediate surroundings, his telescope is most intimately his environment. The environment of an antiquarian, as an antiquarian, consists of the remote epoch of human life with which he is concerned, and the relics, inscriptions, etc., by which he establishes connections with that period.
In brief, the environment consists of those conditions that promote or hinder, stimulate or inhibit, the characteristic activities of a living being. Water is the environment of a fish because it is necessary to the fish's activities—to its life. The north pole is a significant element in the environment of an arctic explorer, whether he succeeds in reaching it or not, because it defines his activities, makes them what they distinctively are. Just because life signifies not bare passive existence (supposing there is such a thing), but a way of acting, environment or medium signifies what enters into this activity as a sustaining or frustrating condition.
2. The Social Environment.—A being whose activities are associated with others has a social environment. What he does and what he can do depend upon the expectations, demands, approvals, and condemnations of others. A being connected with other beings cannot perform his own activities without taking the activities of others into account. For they are the indispensable conditions of the realization of his tendencies. When he moves he stirs them and reciprocally. We might as well try to imagine a business man doing business, buying and selling, all by himself, as to conceive it possible to define the activities of an individual in terms of his isolated actions. The manufacturer moreover is as truly socially guided in his activities when he is laying plans in the privacy of his own countinghouse as when he is buying his raw material or selling his finished goods. Thinking and feeling that have to do with action in association with others is as much a social mode of behavior as is the most overt coöperative or hostile act.
What we have more especially to indicate is how the social medium nurtures its immature members. There is no great difficulty in seeing how it shapes the external habits of action. Even dogs and horses have their actions modified by association with human beings; they form different habits because human beings are concerned with what they do. Human beings control animals by controlling the natural stimuli which influence them; by creating a certain environment in other words. Food, bits and bridles, noises, vehicles, are used to direct the ways in which the natural or instinctive responses of horses occur. By operating steadily to call out certain acts, habits are formed which function with the same uniformity as the original stimuli. If a rat is put in a maze and finds food only by making a given number of turns in a given sequence, his activity is gradually modified till he habitually takes that course rather than another when he is hungry.
Human actions are modified in a like fashion. A burnt child dreads the fire; if a parent arranged conditions so that every time a child touched a certain toy he got burned, the child would learn to avoid that toy as automatically as he avoids touching fire. So far, however, we are dealing with what may be called training in distinction from educative teaching. The changes considered are in outer action rather than in mental and emotional dispositions of behavior. The distinction is not, however, a sharp one. The child might conceivably generate in time a violent antipathy, not only to that particular toy, but to the class of toys resembling it. The aversion might even persist after he had forgotten about the original burns; later on he might even invent some reason to account for his seemingly irrational antipathy. In some cases, altering the external habit of action by changing the environment to affect the stimuli to action will also alter the mental disposition concerned in the action. Yet this does not always happen; a person trained to dodge a threatening blow, dodges automatically with no corresponding thought or emotion. We have to find, then, some differentia of training from education.
A clew may be found in the fact that the horse does not really share in the social use to which his action is put. Some one else uses the horse to secure a result which is advantageous by making it advantageous to the horse to perform the act—he gets food, etc. But the horse, presumably, does not get any new interest. He remains interested in food, not in the service he is rendering. He is not a partner in a shared activity. Were he to become a copartner, he would, in engaging in the conjoint activity, have the same interest in its accomplishment which others have. He would share their ideas and emotions.
Now in many cases—too many cases—the activity of the immature human being is simply played upon to secure habits which are useful. He is trained like an animal rather than educated like a human being. His instincts remain attached to their original objects of pain or pleasure. But to get happiness or to avoid the pain of failure he has to act in a way agreeable to others. In other cases, he really shares or participates in the common activity. In this case, his original impulse is modified. He not merely acts in a way agreeing with the actions of others, but, in so acting, the same ideas and emotions are aroused in him that animate the others. A tribe, let us say, is warlike. The successes for which it strives, the achievements upon which it sets store, are connected with fighting and victory. The presence of this medium incites bellicose exhibitions in a boy, first in games, then in fact when he is strong enough. As he fights he wins approval and advancement; as he refrains, he is disliked, ridiculed, shut out from favorable recognition. It is not surprising that his original belligerent tendencies and emotions are strengthened at the expense of others, and that his ideas turn to things connected with war. Only in this way can he become fully a recognized member of his group. Thus his mental habitudes are gradually assimilated to those of his group.
If we formulate the principle involved in this illustration, we shall perceive that the social medium neither implants certain desires and ideas directly, nor yet merely establishes certain purely muscular habits of action, like 'instinctively' winking or dodging a blow. Setting up conditions which stimulate certain visible and tangible ways of acting is the first step. Making the individual a sharer or partner in the associated activity so that he feels its success as his success, its failure as his failure, is the completing step. As soon as he is possessed by the emotional attitude of the group, he will be alert to recognize the special ends at which it aims and the means employed to secure success. His beliefs and ideas, in other words, will take a form similar to those of others in the group. He will also achieve pretty much the same stock of knowledge since that knowledge is an ingredient of his habitual pursuits.
The importance of language in gaining knowledge is doubtless the chief cause of the common notion that knowledge may be passed directly from one to another. It almost seems as if all we have to do to convey an idea into the mind of another is to convey a sound into his ear. Thus imparting knowledge gets assimilated to a purely physical process. But learning from language will be found, when analyzed, to confirm the principle just