The Logic of Human Mind & Other Works. Джон Дьюи
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serious financial results depend. Consequently he seeks relief, relaxation, amusement. Unless children have prematurely worked for hire, unless they have come under the blight of child labor, no such division exists for them. Whatever appeals to them at all, appeals directly on its own account. There is no contrast between doing things for utility and for fun. Their life is more united and more wholesome. To suppose that activities customarily performed by adults only under the pressure of utility may not be done perfectly freely and joyously by children indicates a lack of imagination. Not the thing done but the quality of mind that goes into the doing settles what is utilitarian and what is unconstrained and educative.
§ 3. Constructive Occupations
The historic growth of sciences out of occupations
The history of culture shows that mankind's scientific knowledge and technical abilities have developed, especially in all their earlier stages, out of the fundamental problems of life. Anatomy and physiology grew out of the practical needs of keeping healthy and active; geometry and mechanics out of demands for measuring land, for building, and for making labor-saving machines; astronomy has been closely connected with navigation, keeping record of the passage of time; botany grew out of the requirements of medicine and of agronomy; chemistry has been associated with dyeing, metallurgy, and other industrial pursuits. In turn, modern industry is almost wholly a matter of applied science; year by year the domain of routine and crude empiricism is narrowed by the translation of scientific discovery into industrial invention. The trolley, the telephone, the electric light, the steam engine, with all their revolutionary consequences for social intercourse and control, are the fruits of science.
The intellectual possibilities of school occupations
These facts are full of educational significance. Most children are preëminently active in their tendencies. The schools have also taken on—largely from utilitarian, rather than from strictly educative reasons—a large number of active pursuits commonly grouped under the head of manual training, including also school gardens, excursions, and various graphic arts. Perhaps the most pressing problem of education at the present moment is to organize and relate these subjects so that they will become instruments for forming alert, persistent, and fruitful intellectual habits. That they take hold of the more primary and native equipment of children (appealing to their desire to do) is generally recognized; that they afford great opportunity for training in self-reliant and efficient social service is gaining acknowledgment. But they may also be used for presenting typical problems to be solved by personal reflection and experimentation, and by acquiring definite bodies of knowledge leading later to more specialized scientific knowledge. There is indeed no magic by which mere physical activity or deft manipulation will secure intellectual results. (See p. 43.) Manual subjects may be taught by routine, by dictation, or by convention as readily as bookish subjects. But intelligent consecutive work in gardening, cooking, or weaving, or in elementary wood and iron, may be planned which will inevitably result in students not only amassing information of practical and scientific importance in botany, zoölogy, chemistry, physics, and other sciences, but (what is more significant) in their becoming versed in methods of experimental inquiry and proof.
Reorganization of the course of study
That the elementary curriculum is overloaded is a common complaint. The only alternative to a reactionary return to the educational traditions of the past lies in working out the intellectual possibilities resident in the various arts, crafts, and occupations, and reorganizing the curriculum accordingly. Here, more than elsewhere, are found the means by which the blind and routine experience of the race may be transformed into illuminated and emancipated experiment.
Chapter Thirteen
Language and the Training of Thought
§ 1. Language as the Tool of Thinking
Ambiguous position of language
Speech has such a peculiarly intimate connection with thought as to require special discussion. Although the very word logic comes from logos (λογος), meaning indifferently both word or speech, and thought or reason, yet "words, words, words" denote intellectual barrenness, a sham of thought. Although schooling has language as its chief instrument (and often as its chief matter) of study, educational reformers have for centuries brought their severest indictments against the current use of language in the schools. The conviction that language is necessary to thinking (is even identical with it) is met by the contention that language perverts and conceals thought.
Language a necessary tool of thinking,
for it alone fixes meanings
Three typical views have been maintained regarding the relation of thought and language: first, that they are identical; second, that words are the garb or clothing of thought, necessary not for thought but only for conveying it; and third (the view we shall here maintain) that while language is not thought it is necessary for thinking as well as for its communication. When it is said, however, that thinking is impossible without language, we must recall that language includes much more than oral and written speech. Gestures, pictures, monuments, visual images, finger movements—anything consciously employed as a sign is, logically, language. To say that language is necessary for thinking is to say that signs are necessary. Thought deals not with bare things, but with their meanings, their suggestions; and meanings, in order to be apprehended, must be embodied in sensible and particular existences. Without meaning, things are nothing but blind stimuli or chance sources of pleasure and pain; and since meanings are not themselves tangible things, they must be anchored by attachment to some physical existence. Existences that are especially set aside to fixate and convey meanings are signs or symbols. If a man moves toward another to throw him out of the room, his movement is not a sign. If, however, the man points to the door with his hand, or utters the sound go, his movement is reduced to a vehicle of meaning: it is a sign or symbol. In the case of signs we care nothing for what they are in themselves, but everything for what they signify and represent. Canis, hund, chien, dog—it makes no difference what the outward thing is, so long as the meaning is presented.
Limitations of natural symbols
Natural objects are signs of other things and events. Clouds stand for rain; a footprint represents game or an enemy; a projecting rock serves to indicate minerals below the surface. The limitations of natural signs are, however, great. (i) The physical or direct sense excitation tends to distract attention from what is meant or indicated.27 Almost every one will recall pointing out to a kitten or puppy some object of food, only to have the animal devote himself to the hand pointing, not to the thing pointed at. (ii) Where natural signs alone exist, we are mainly at the mercy of external happenings; we have to wait until the natural event presents itself in order to be warned or advised of the possibility of some other event. (iii) Natural signs, not being originally intended to be signs, are cumbrous, bulky, inconvenient, unmanageable.
Artificial signs overcome these restrictions.
It is therefore indispensable for any high development of thought that there should be also intentional signs. Speech supplies the requirement. Gestures, sounds, written or printed forms, are strictly physical existences, but their native value is intentionally subordinated to the value they acquire as representative of meanings. (i) The direct and sensible value of faint sounds and minute written or printed marks is very slight. Accordingly, attention is not distracted from their representative function. (ii) Their production is under our direct control so that they may be produced when needed. When we can make the word rain, we do not have to wait for some physical forerunner of rain to call our thoughts in that direction. We cannot make the cloud; we can make the sound, and as a token of meaning the sound serves the purpose as well as the cloud. (iii) Arbitrary linguistic signs are convenient and easy to manage. They are compact, portable, and delicate. As long as we live we breathe; and modifications by the muscles of throat and mouth of the volume and quality of the air are simple, easy, and indefinitely controllable. Bodily