The Logic of Human Mind & Other Works. Джон Дьюи
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describable as "little men and women."
The full recognition of this distinction means of course the selection and arrangement of all school materials and methods for the facilitation of full normal growth, trusting to the result in growth to provide the instrumentalities of later specialized adaptation. If education means the period of prolonged infancy, it means nothing less than this. But look at our school system and ask whether the three R's are taught, either as to subject-matter or as to method, with reference to growth, to its present demands and opportunities; or as technical acquisitions which are to be needed in the specialized life of the adult. Ask the same questions about geography, grammar, and history. The gap between psychological theory and the existing school practice becomes painfully apparent. We readily realize the extent to which the present school system is dominated by carrying over into child life a standpoint and method which are significant in the psychology of the adult.
The narrow scope of the traditional elementary curriculum, the premature and excessive use of logical analytic methods, the assumption of ready-made faculties of observation, memory, attention, etc., which can be brought into play if only the child chooses to do so, the ideal of formal discipline—all these find a large measure of their explanation in neglect of just this psychological distinction between the child and the adult. The hold of these affairs upon the school is so fixed that it is impossible to shake it in any fundamental way, excepting by a thorough appreciation of the actual psychology of the case. This appreciation cannot be confined to the educational leaders and theorists. No individual instructor can be sincere and whole-hearted, to say nothing of intelligent, in carrying into effect the needed reforms, save as he genuinely understands the scientific basis and necessity of the change.
But in another direction there is the assumption of a fundamental difference: namely, as to the conditions which secure intellectual and moral progress and power.2 No one seriously questions that, with an adult, power and control are obtained through realization of personal ends and problems, through personal selection of means and materials which are relevant, and through personal adaptation and application of what is thus selected, together with whatever of experimentation and of testing is involved in this effort. Practically every one of these three conditions of increase in power for the adult is denied for the child. For him problems and aims are determined by another mind. For him the material that is relevant and irrelevant is selected in advance by another mind. And, upon the whole, there is such an attempt to teach him a ready-made method for applying his material to the solution of his problems, or the reaching of his ends, that the factor of experimentation is reduced to the minimum. With the adult we unquestioningly assume that an attitude of personal inquiry, based upon the possession of a problem which interests and absorbs, is a necessary precondition of mental growth. With the child we assume that the precondition is rather the willing disposition which makes him ready to submit to any problem and material presented from without. Alertness is our ideal in one case; docility in the other. With one we assume that power of attention develops in dealing with problems which make a personal appeal, and through personal responsibility for determining what is relevant. With the other we provide next to no opportunities for the evolution of problems out of immediate experience, and allow next to no free mental play for selecting, assorting, and adapting the experiences and ideas that make for their solution. How profound a revolution in the position and service of text-book and teacher, and in methods of instruction depending therefrom, would be effected by a sincere recognition of the psychological identity of child and adult in these respects can with difficulty be realized.
Here again it is not enough that the educational commanders should be aware of the correct educational psychology. The rank and file, just because they are persons dealing with persons, must have a sufficient grounding in the psychology of the matter to realize the necessity and the significance of what they are doing. Any reform instituted without such conviction on the part of those who have to carry it into effect would never be undertaken in good faith, nor in the spirit which its ideal inevitably demands; consequently it could lead only to disaster.
At this point, however, the issue defines itself somewhat more narrowly. It may be true, it is true, we are told, that some should take hold of psychological methods and conclusions, and organize them with reference to the assistance which they may give to the cause of education. But this is not the work of the teacher. It belongs to the general educational theorist: the middleman between the psychologist and the educational practitioner. He should put the matter into such shape that the teacher may take the net results in the form of advice and rules for action; but the teacher who comes in contact with the living personalities must not assume the psychological attitude. If he does, he reduces persons to objects, and thereby distorts, or rather destroys, the ethical relationship which is the vital nerve of instruction (Psychology and Life, p. 122, and pp. 136–8).
That there is some legitimate division of labor between the general educational theorist and the actual instructor, there is, of course, no doubt. As a rule, it will not be the one actively employed in instruction who will be most conscious of the psychological basis and equivalents of the educational work, nor most occupied in finding the pedagogical rendering of psychological facts and principles. Of necessity, the stress of interest will be elsewhere. But we have already found reason for questioning the possibility of making the somewhat different direction of interest into a rigid dualism of a legislative class on one side and an obedient subject class on the other. Can the teacher ever receive "obligatory prescriptions"? Can he receive from another a statement of the means by which he is to reach his ends, and not become hopelessly servile in his attitude? Would not such a result be even worse than the existing mixture of empiricism and inspiration?—just because it would forever fossilize the empirical element and dispel the inspiration which now quickens routine. Can a passive, receptive attitude on the part of the instructor (suggesting the soldier awaiting orders from a commanding general) be avoided, unless the teacher, as a student of psychology, himself sees the reasons and import of the suggestions and rules that are proffered him?
I quote a passage that seems of significance: "Do we not lay a special linking science everywhere else between the theory and practical work? We have engineering between physics and the practical workingmen in the mills; we have a scientific medicine between the natural science and the physician" (p. 138). The sentences suggest, in an almost startling way, that the real essence of the problem is found in an organic connection between the two extreme terms—between the theorist and the practical worker—through the medium of the linking science. The decisive matter is the extent to which the ideas of the theorist actually project themselves, through the kind offices of the middleman, into the consciousness of the practitioner. It is the participation by the practical man in the theory, through the agency of the linking science, that determines at once the effectiveness of the work done, and the moral freedom and personal development of the one engaged in it. It is because the physician no longer follows rules, which, however rational in themselves, are yet arbitrary to him (because grounded in principles that he does not understand), that his work is becoming liberal, attaining the dignity of a profession, instead of remaining a mixture of empiricism and quackery. It is because, alas, engineering makes only a formal and not a real connection between physics and the practical workingmen in the mills that our industrial problem is an ethical problem of the most serious kind. The question of the amount of wages the laborer receives, of the purchasing value of this wage, of the hours and conditions of labor, are, after all, secondary. The problem primarily roots in the fact that the mediating science does not connect with his consciousness, but merely with his outward actions. He does not appreciate the significance and bearing of what he does; and he does not perform his work because of sharing in a larger scientific and social consciousness. If he did, he would be free. All other proper accompaniments of wage, and hours, healthful and inspiring conditions, would be added unto him, because he would have entered into the ethical kingdom. Shall we seek analogy with the teacher's calling in the workingmen in the mill, or in the scientific physician?
It is quite likely that I shall be reminded that I am overlooking an essential difference. The physician, it will be said, is dealing with a body which either is in itself a pure object, a causal interplay of anatomical elements, or is something which lends itself naturally and without essential loss to treatment