The Greatest Works of John Dewey. Джон Дьюи
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become scientific specialists, is the result of a separation which is unavoidable when one begins with technically organized subject matter. Even if all students were embryonic scientific specialists, it is questionable whether this is the most effective procedure. Considering that the great majority are concerned with the study of sciences only for its effect upon their mental habits—in making them more alert, more open-minded, more inclined to tentative acceptance and to testing of ideas propounded or suggested,—and for achieving a better understanding of their daily environment, it is certainly ill-advised. Too often the pupil comes out with a smattering which is too superficial to be scientific and too technical to be applicable to ordinary affairs.
The utilization of ordinary experience to secure an advance into scientific material and method, while keeping the latter connected with familiar human interests, is easier to-day than it ever was before. The usual experience of all persons in civilized communities to-day is intimately associated with industrial processes and results. These in turn are so many cases of science in action. The stationary and traction steam engine, gasoline engine, automobile, telegraph and telephone, the electric motor enter directly into the lives of most individuals. Pupils at an early age are practically acquainted with these things. Not only does the business occupation of their parents depend upon scientific applications, but household pursuits, the maintenance of health, the sights seen upon the streets, embody scientific achievements and stimulate interest in the connected scientific principles. The obvious pedagogical starting point of scientific instruction is not to teach things labeled science, but to utilize the familiar occupations and appliances to direct observation and experiment, until pupils have arrived at a knowledge of some fundamental principles by understanding them in their familiar practical workings.
The opinion sometimes advanced that it is a derogation from the "purity" of science to study it in its active incarnation, instead of in theoretical abstraction, rests upon a misunderstanding. AS matter of fact, any subject is cultural in the degree in which it is apprehended in its widest possible range of meanings. Perception of meanings depends upon perception of connections, of context. To see a scientific fact or law in its human as well as in its physical and technical context is to enlarge its significance and give it increased cultural value. Its direct economic application, if by economic is meant something having money worth, is incidental and secondary, but a part of its actual connections. The important thing is that the fact be grasped in its social connections—its function in life.
On the other hand, "humanism" means at bottom being imbued with an intelligent sense of human interests. The social interest, identical in its deepest meaning with a moral interest, is necessarily supreme with man. Knowledge about man, information as to his past, familiarity with his documented records of literature, may be as technical a possession as the accumulation of physical details. Men may keep busy in a variety of ways, making money, acquiring facility in laboratory manipulation, or in amassing a store of facts about linguistic matters, or the chronology of literary productions. Unless such activity reacts to enlarge the imaginative vision of life, it is on a level with the busy work of children. It has the letter without the spirit of activity. It readily degenerates itself into a miser's accumulation, and a man prides himself on what he has, and not on the meaning he finds in the affairs of life. Any study so pursued that it increases concern for the values of life, any study producing greater sensitiveness to social well-being and greater ability to promote that well-being is humane study. The humanistic spirit of the Greeks was native and intense but it was narrow in scope. Everybody outside the Hellenic circle was a barbarian, and negligible save as a possible enemy. Acute as were the social observations and speculations of Greek thinkers, there is not a word in their writings to indicate that Greek civilization was not self-inclosed and self-sufficient. There was, apparently, no suspicion that its future was at the mercy of the despised outsider. Within the Greek community, the intense social spirit was limited by the fact that higher culture was based on a substratum of slavery and economic serfdom—classes necessary to the existence of the state, as Aristotle declared, and yet not genuine parts of it. The development of science has produced an industrial revolution which has brought different peoples in such close contact with one another through colonization and commerce that no matter how some nations may still look down upon others, no country can harbor the illusion that its career is decided wholly within itself. The same revolution has abolished agricultural serfdom, and created a class of more or less organized factory laborers with recognized political rights, and who make claims for a responsible role in the control of industry—claims which receive sympathetic attention from many among the well-to-do, since they have been brought into closer connections with the less fortunate classes through the breaking down of class barriers.
This state of affairs may be formulated by saying that the older humanism omitted economic and industrial conditions from its purview. Consequently, it was one sided. Culture, under such circumstances, inevitably represented the intellectual and moral outlook of the class which was in direct social control. Such a tradition as to culture is, as we have seen (ante, p. 260), aristocratic; it emphasizes what marks off one class from another, rather than fundamental common interests. Its standards are in the past; for the aim is to preserve what has been gained rather than widely to extend the range of culture.
The modifications which spring from taking greater account of industry and of whatever has to do with making a living are frequently condemned as attacks upon the culture derived from the past. But a wider educational outlook would conceive industrial activities as agencies for making intellectual resources more accessible to the masses, and giving greater solidity to the culture of those having superior resources. In short, when we consider the close connection between science and industrial development on the one hand, and between literary and aesthetic cultivation and an aristocratic social organization on the other, we get light on the opposition between technical scientific studies and refining literary studies. We have before us the need of overcoming this separation in education if society is to be truly democratic.
Summary.
The philosophic dualism between man and nature is reflected in
the division of studies between the naturalistic and the humanistic with a tendency to reduce the latter to the literary records of the past. This dualism is not characteristic (as were the others which we have noted) of Greek thought. It arose partly because of the fact that the culture of Rome and of barbarian Europe was not a native product, being borrowed directly or indirectly from Greece, and partly because political and ecclesiastic conditions emphasized dependence upon the authority of past knowledge as that was transmitted in literary documents.
At the outset, the rise of modern science prophesied a restoration of the intimate connection of nature and humanity, for it viewed knowledge of nature as the means of securing human progress and well-being. But the more immediate applications of science were in the interests of a class rather than of men in common; and the received philosophic formulations of scientific doctrine tended either to mark it off as merely material from man as spiritual and immaterial, or else to reduce mind to a subjective illusion. In education, accordingly, the tendency was to treat the sciences as a separate body of studies, consisting of technical information regarding the physical world, and to reserve the older literary studies as distinctively humanistic. The account previously given of the evolution of knowledge, and of the educational scheme of studies based upon it, are designed to overcome the separation, and to secure recognition of the place occupied by the subject matter of the natural sciences in human affairs.
1 The Influence of Greek Ideas and Usages upon the Christian Church. pp. 43-44.
Chapter Twenty-two:
The Individual and the World
1. Mind as Purely Individual. We have been concerned with the influences which have effected a division between work and leisure, knowing and doing, man and nature. These influences have resulted in splitting up