The Logic of Human Mind, Self-Awareness & Way We Think. Джон Дьюи
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of adaptation, there are certainly advantages in any mode of approach which brings us near to its various adaptations while they are still forming, and under conditions selected with special reference to promoting these adaptations (or faculties). And this is precisely the situation we should have in a properly organized system of education. While the psychological theory would guide and illuminate the practice, acting upon the theory would immediately test it, and thus criticise it, bringing about its revision and growth. In the large and open sense of the words, psychology becomes a working hypothesis, instruction is the experimental test and demonstration of the hypothesis; the result is both greater practical control and continued growth in theory.
II.
I must remind myself that my purpose does not conclude with a statement of the auxiliary relation of psychology to education; but that we are concerned with this as a type case of a wider problem—the relation of psychology to social practice in general. So far I have tried to show that it is not in spite of its statement of personal aims and social relations in terms of mechanism that psychology is useful, but because of this transformation and abstraction. Through reduction of ethical relations to presented objects we are enabled to get outside of the existing situation; to see it objectively, not merely in relation to our traditional habits, vague aspirations, and capricious desires. We are able to see clearly the factors which shape it, and therefore to get an idea of how it may be modified. The assumption of an identical relationship of physics and psychology to practical life is justified. Our freedom of action comes through its statement in terms of necessity. By this translation our control is enlarged, our powers are directed, our energy conserved, our aims illuminated.
The school is an especially favorable place in which to study the availability of psychology for social practice; because in the school the formation of a certain type of social personality, with a certain attitude and equipment of working powers, is the express aim. In idea, at least, no other purpose restricts or compromises the dominance of the single purpose. Such is not the case in business, politics, and the professions. All these have upon their surface, taken directly, other ends to serve. In many instances these other aims are of far greater immediate importance; the ethical result is subordinate or even incidental. Yet as it profiteth a man nothing to gain the whole world and lose his own self, so indirectly and ultimately all these other social institutions must be judged by the contribution which they make to the value of human life. Other ends may be immediately uppermost, but these ends must in turn be means; they must subserve the interests of conscious life or else stand condemned.
In other words, the moment we apply an ethical standard to the consideration of social institutions, that moment they stand on exactly the same level as does the school, viz., as organs for the increase in depth and area of the realized values of life. In both cases the statement of the mechanism, through which the ethical ends are realized, is not only permissible, but absolutely required. It is not merely incidentally, as a grateful addition to its normal task, that psychology serves us. The essential nature of the standpoint which calls it into existence, and of the abstraction which it performs, is to put in our possession the method by which values are introduced and effected in life. The statement of personality as an object, of social relations as a mechanism of stimuli and inhibitions, is precisely the statement of ends in terms of the method of their realization.
It is remarkable that men are so blind to the futility of a morality which merely blazons ideals, erects standards, asserts laws without finding in them any organic provision for their own realization. For ideals are held up to follow; standards are given to work by; laws are provided to guide action. The sole and only reason for their conscious moral statement is, in a word, that they may influence and direct conduct. If they cannot do this, not merely by accident, but of their own intrinsic nature, they are worse than inert. They are impudent impostors and logical self-contradictions.
When men derive their moral ideals and laws from custom, they also realize them through custom; but when they are in any way divorced from habit and tradition, when they are consciously proclaimed, there must be some substitute for custom as an organ of execution. We must know the method of their operation and know it in detail. Otherwise the more earnestly we insist upon our categorical imperatives, and upon their supreme right of control, the more flagrantly helpless we are as to their actual domination. The fact that conscious, as distinct from customary, morality and psychology have had a historic parallel march is just the concrete recognition of the necessary equivalence between ends consciously conceived, and interest in the means upon which the ends depend. We have the same reality stated twice over: once as value to be realized, and once as mechanism of realization. So long as custom reigns, as tradition prevails, so long as social values are determined by instinct and habit, there is no conscious question as to the method of their achievement, and hence no need of psychology. Social institutions work of their own inertia, they take the individual up into themselves and carry him along in their own sweep. The individual is dominated by the mass life of his group. Institutions and the customs attaching to them take care of society both as to its ideals and its methods. But when once the values come to consciousness, when once a Socrates insists upon the organic relation of a reflective life and morality, then the means, the machinery by which ethical ideals are projected and manifested, comes to consciousness also. Psychology must needs be born as soon as morality becomes reflective.
Moreover, psychology, as an account of the mechanism of workings of personality, is the only alternative to an arbitrary and class view of society, to an aristocratic view in the sense of restricting the realization of the full worth of life to a section of society. The growth of a psychology that, as applied to history and sociology, tries to state the interactions of groups of men in familiar psychical categories of stimulus and inhibition, is evidence that we are ceasing to take existing social forms as final and unquestioned. The application of psychology to social institutions is the only scientific way of dealing with their ethical values in their present unequal distribution, their haphazard execution, and their thwarted development. It marks just the recognition of the principle of sufficient reason in the large matters of social life. It is the recognition that the existing order is determined neither by fate nor by chance, but is based on law and order, on a system of existing stimuli and modes of reaction, through knowledge of which we can modify the practical outcome. There is no logical alternative, save either to recognize and search for the mechanism of the interplay of personalities that controls the existing distributions of values, or to accept as final a fixed hierarchy of persons in which the leaders assert, on no basis save their own supposed superior personality, certain ends and laws which the mass of men passively receive and imitate. The effort to apply psychology to social affairs means that the determination of ethical values lies, not in any set or class, however superior, but in the workings of the social whole; that the explanation is found in the complex interactions and interrelations which constitute this whole. To save personality in all, we must serve all alike—state the achievements of all in terms of mechanism, that is, of the exercise of reciprocal influence. To affirm personality independent of mechanism is to restrict its full meaning to a few, and to make its expression in the few irregular and arbitrary.
The anomaly in our present social life is obvious enough. With tremendous increase in control of nature, in ability to utilize nature for the indefinite extension and multiplication of commodities for human use and satisfaction, we find the actual realization of ends, the enjoyment of values, growing unassured and precarious. At times it seems as if we were caught in a contradiction; the more we multiply means, the less certain and general is the use we are able to make of them. No wonder a Carlyle or a Ruskin puts our whole industrial civilization under a ban, while a Tolstoi proclaims a return to the desert. But the only way to see the situation steadily, and to see it as a whole, is to keep in mind that the entire problem is one of the development of science, and of its application to life. Our control of nature, with the accompanying output of material commodities, is the necessary result of the growth of physical science—of our ability to state things as interconnected parts of a mechanism. Physical science has for the time being far outrun psychical. We have mastered the physical mechanism sufficiently to turn out possible goods; we have not gained a knowledge of the conditions through which possible values become actual in life, and so are still at the mercy of habit, of haphazard, and hence of force.
Psychology,