The Greatest Works of John Dewey. Джон Дьюи
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one ounce. They could easily believe that one person could only gin one pound a day by hand, and could understand why their ancestors wore woolen instead of cotton clothing. Among other things discovered as affecting their relative utilities, was the shortness of the cotton fiber as compared with that of wool, the former being one-tenth of an inch in length, while that of the latter is an inch in length; also that the fibers of cotton are smooth and do not cling together, while the wool has a certain roughness which makes the fibers stick, thus assisting the spinning. The children worked this out for themselves with the actual material, aided by questions and suggestions from the teacher.
They then followed the processes necessary for working the fibers up into cloth. They re-invented the first frame for carding the wool -- a couple of boards with sharp pins in them for scratching it out. They re-devised the simplest process for spinning the wool -- a pierced stone or some other weight through which the wool is passed, and which as it is twirled draws out the fiber; next the top, which was spun on the floor, while the children kept the wool in their hands until it was gradually drawn out and wound upon it. Then the children are introduced to the invention next in historic order, working it out experimentally, thus seeing its necessity, and tracing its effects, not only upon that particular industry, but upon modes of social life -- in this way passing in review the entire process up to the present complete loom, and all that goes with the application of science in the use of our present available powers. I need not speak of the science involved in this -- the study of the fibers, of geographical features, the conditions under which raw materials are grown, the great centers of manufacture and distribution, the physics involved in the machinery of production; nor, again, of the historical side -- the influence which these inventions have had upon humanity. You can concentrate the history of all mankind into the evolution of the flax, cotton, and wool fibers into clothing. I do not mean that this is the only, or the best, center. But it is true that certain very real and important avenues to the consideration of the history of the race are thus opened -- that the mind is introduced to much more fundamental and controlling influences than usually appear in the political and chronological records that pass for history.
Now, what is true of this one instance of fibers used in fabrics (and, of course, I have only spoken of one or two elementary phases of that) is true in its measure of every material used in every occupation, and of the processes employed. The occupation supplies the child with a genuine motive; it gives him experience at first hand; it brings him into contact with realities. It does all this, but in addition it is liberalized throughout by translation into its historic values and scientific equivalencies. With the growth of the child's mind in power and knowledge it ceases to be a pleasant occupation merely, and becomes more and more a medium, an instrument, an organ -- and is thereby transformed.
This, in turn, has its bearing upon the teaching of science. Under present conditions, all activity, to be successful, has to be directed somewhere and somehow by the scientific expert -- it is a ease of applied science. This connection should determine its place in education. It is not only that the occupations, the so-called manual or industrial work in the school, give the opportunity for the introduction of science which illuminates them, which makes them material, freighted with meaning, instead of being mere devices of hand and eye; but that the scientific insight thus gained becomes an indispensable instrument of free and active participation in modern social life. Plato somewhere speaks of the slave as one who in his actions does not express his own ideas, but those of some other man. It is our social problem now, even more urgent than in the time of Plato, that method, purpose, understanding, shall exist in the consciousness of the one who does the work, that his activity shall have meaning to himself.
When occupations in the school are conceived in this broad and generous way, I can only stand lost in wonder at the objections so often heard, that such occupations are out of place in the school because they are materialistic, utilitarian, or even menial in their tendency. It sometimes seems to me that those who make these objections must live in quite another world. The world in which most of us live is a world in which everyone has a calling and occupation, something to do. Some are managers and others are subordinates. But the great thing for one as for the other is that each shall have had the education which enables him to see within his daily work all there is in it of large and human significance. How many of the employed are today mere appendages to the machines which they operate! This may be due in part to the machine itself, or to the regime which lays so much stress upon the products of the machine; but it is certainly due in large part to the fact that the worker has had no opportunity to develop his imagination and his sympathetic insight as to the social and scientific values found in his work. At present, the impulses which lie at the basis of the industrial system are either practically neglected or positively distorted during the school period. Until the instincts of construction and production are systematically laid hold of in the years of childhood and youth, until they are trained in social directions, enriched by historical interpretation, controlled and illuminated by scientific methods, we certainly are in no position even to locate the source of our economic evils, much less to deal with them effectively.
If we go back a few centuries, we find a practical monopoly of learning. The term possession of learning as, indeed, a happy one. Learning was a class matter. This was a necessary result of social conditions. There were not in existence any means by which the multitude could possibly have access to intellectual resources. These were stored up and hidden away in manuscripts. Of these there were at best only a few, and it required long and toilsome preparation to be able to do anything with them. A high-priesthood of learning, which guarded the treasury of truth and which doled it out to the masses under severe restrictions, was the inevitable expression of these conditions. But, as a direct result of the industrial revolution of which we have been speaking, this has been changed. Printing was invented; it was made commercial. Books, magazines, papers were multiplied and cheapened. As a result of the locomotive and telegraph, frequent, rapid, and cheap intercommunication by mails and electricity was called into being. Travel has been rendered easy; freedom of movement, with its accompanying exchange of ideas, indefinitely facilitated. The result has been an intellectual revolution. Learning has been put into circulation. While there still is, and probably always will be, a particular class having the special business of inquiry in hand, a distinctively learned class is henceforth out of the question. It is an anachronism. Knowledge is no longer an immobile solid; it has been liquefied. It is actively moving in all the currents of society itself.
It is easy to see that this revolution, as regards the materials of knowledge, carries with it a marked change in the attitude of the individual. Stimuli of an intellectual sort pour in upon us in all kinds of ways. The merely intellectual life, the life of scholarship and of learning, thus gets a very altered value. Academic and scholastic, instead of being titles of honor, are becoming terms of reproach.
But all this means a necessary change in the attitude of the school, one of which we are as yet far from realizing the full force. Our school methods, and to a very considerable extent our curriculum, are inherited from the period when learning and command of certain symbols, affording as they did the only access to learning, were all-important. The ideals of this period are still largely in control, even where the outward methods and studies have been changed. We sometimes hear the introduction of manual training, art and science into the elementary, and even the secondary schools, deprecated on the ground that they tend toward the production of specialists -- that they detract from our present scheme of generous, liberal culture. The point of this objection would be ludicrous if it were not often so effective as to make it tragic. It is our present education which is highly specialized, one-sided and narrow. It is an education dominated almost entirely by the mediaeval conception of learning. It is something which appeals for the most part simply to the intellectual aspect of our natures, our desire to learn, to accumulate information, and to get control of the symbols of learning; not to our impulses and tendencies to make, to do, to create, to produce, whether in the form of utility or of art. The very fact that manual training, art and science are objected to as technical, as tending toward mere specialism, is of itself as good testimony as could be offered to the specialized aim which controls current education. Unless education had been virtually identified with the exclusively intellectual pursuits, with learning as such, all these materials and methods would be welcome, would be greeted with the utmost hospitality.
While training for the profession