The Greatest Works of John Dewey. Джон Дьюи
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their course is to enlarge the mind not by stuffing it with additional information, but by remaking the meaning of what was previously a matter of course.
The same principle coordinates branches, or phases, of geographical study which tend to become specialized and separate. Mathematical or astronomical, physiographic, topographic, political, commercial, geography, all make their claims. How are they to be adjusted? By an external compromise that crowds in so much of each? No other method is to be found unless it be constantly borne in mind that the educational center of gravity is in the cultural or humane aspects of the subject. From this center, any material becomes relevant in so far as it is needed to help appreciate the significance of human activities and relations. The differences of civilization in cold and tropical regions, the special inventions, industrial and political, of peoples in the temperate regions, cannot be understood without appeal to the earth as a member of the solar system. Economic activities deeply influence social intercourse and political organization on one side, and reflect physical conditions on the other. The specializations of these topics are for the specialists; their interaction concerns man as a being whose experience is social.
To include nature study within geography doubtless seems forced; verbally, it is. But in educational idea there is but one reality, and it is pity that in practice we have two names: for the diversity of names tends to conceal the identity of meaning. Nature and the earth should be equivalent terms, and so should earth study and nature study. Everybody knows that nature study has suffered in schools from scrappiness of subject matter, due to dealing with a large number of isolated points. The parts of a flower have been studied, for example, apart from the flower as an organ; the flower apart from the plant; the plant apart from the soil, air, and light in which and through which it lives. The result is an inevitable deadness of topics to which attention is invited, but which are so isolated that they do not feed imagination. The lack of interest is so great that it was seriously proposed to revive animism, to clothe natural facts and events with myths in order that they might attract and hold the mind. In numberless cases, more or less silly personifications were resorted to. The method was silly, but it expressed a real need for a human atmosphere. The facts had been torn to pieces by being taken out of their context. They no longer belonged to the earth; they had no abiding place anywhere. To compensate, recourse was had to artificial and sentimental associations. The real remedy is to make nature study a study of nature, not of fragments made meaningless through complete removal from the situations in which they are produced and in which they operate. When nature is treated as a whole, like the earth in its relations, its phenomena fall into their natural relations of sympathy and association with human life, and artificial substitutes are not needed.
3. History and Present Social Life. The segregation which kills the vitality of history is divorce from present modes and concerns of social life. The past just as past is no longer our affair. If it were wholly gone and done with, there would be only one reasonable attitude toward it. Let the dead bury their dead. But knowledge of the past is the key to understanding the present. History deals with the past, but this past is the history of the present. An intelligent study of the discovery, explorations, colonization of America, of the pioneer movement westward, of immigration, etc., should be a study of the United States as it is to-day: of the country we now live in. Studying it in process of formation makes much that is too complex to be directly grasped open to comprehension. Genetic method was perhaps the chief scientific achievement of the latter half of the nineteenth century. Its principle is that the way to get insight into any complex product is to trace the process of its making,—to follow it through the successive stages of its growth. To apply this method to history as if it meant only the truism that the present social state cannot be separated from its past, is one-sided. It means equally that past events cannot be separated from the living present and retain meaning. The true starting point of history is always some present situation with its problems.
This general principle may be briefly applied to a consideration of its bearing upon a number of points. The biographical method is generally recommended as the natural mode of approach to historical study. The lives of great men, of heroes and leaders, make concrete and vital historic episodes otherwise abstract and incomprehensible. They condense into vivid pictures complicated and tangled series of events spread over so much space and time that only a highly trained mind can follow and unravel them. There can be no doubt of the psychological soundness of this principle. But it is misused when employed to throw into exaggerated relief the doings of a few individuals without reference to the social situations which they represent. When a biography is related just as an account of the doings of a man isolated from the conditions that aroused him and to which his activities were a response, we do not have a study of history, for we have no study of social life, which is an affair of individuals in association. We get only a sugar coating which makes it easier to swallow certain fragments of information. Much attention has been given of late to primitive life as an introduction to learning history. Here also there is a right and a wrong way of conceiving its value. The seemingly ready-made character and the complexity of present conditions, their apparently hard and fast character, is an almost insuperable obstacle to gaining insight into their nature. Recourse to the primitive may furnish the fundamental elements of the present situation in immensely simplified form. It is like unraveling a cloth so complex and so close to the eyes that its scheme cannot be seen, until the larger coarser features of the pattern appear. We cannot simplify the present situations by deliberate experiment, but resort to primitive life presents us with the sort of results we should desire from an experiment. Social relationships and modes of organized action are reduced to their lowest terms. When this social aim is overlooked, however, the study of primitive life becomes simply a rehearsing of sensational and exciting features of savagery. Primitive history suggests industrial history. For one of the chief reasons for going to more primitive conditions to resolve the present into more easily perceived factors is that we may realize how the fundamental problems of procuring subsistence, shelter, and protection have been met; and by seeing how these were solved in the earlier days of the human race, form some conception of the long road which has had to be traveled, and of the successive inventions by which the race has been brought forward in culture. We do not need to go into disputes regarding the economic interpretation of history to realize that the industrial history of mankind gives insight into two important phases of social life in a way which no other phase of history can possibly do. It presents us with knowledge of the successive inventions by which theoretical science has been applied to the control of nature in the interests of security and prosperity of social life. It thus reveals the successive causes of social progress. Its other service is to put before us the things that fundamentally concern all men in common—the occupations and values connected with getting a living. Economic history deals with the activities, the career, and fortunes of the common man as does no other branch of history. The one thing every individual must do is to live; the one thing that society must do is to secure from each individual his fair contribution to the general well being and see to it that a just return is made to him.
Economic history is more human, more democratic, and hence more liberalizing than political history. It deals not with the rise and fall of principalities and powers, but with the growth of the effective liberties, through command of nature, of the common man for whom powers and principalities exist.
Industrial history also offers a more direct avenue of approach to the realization of the intimate connection of man's struggles, successes, and failures with nature than does political history—to say nothing of the military history into which political history so easily runs when reduced to the level of youthful comprehension. For industrial history is essentially an account of the way in which man has learned to utilize natural energy from the time when men mostly exploited the muscular energies of other men to the time when, in promise if not in actuality, the resources of nature are so under command as to enable men to extend a common dominion over her. When the history of work, when the conditions of using the soil, forest, mine, of domesticating and cultivating grains and animals, of manufacture and distribution, are left out of account, history tends to become merely literary—a systematized romance of a mythical humanity living upon itself instead of upon the earth.
Perhaps the most neglected branch of history in general education is intellectual history. We are only just beginning to realize that the great heroes who have advanced human destiny are not its politicians, generals, and diplomatists,