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•- | 07TD3010937.01JOHN DEWEY’S CONCEPT OF EXPERIENCE BASED
EDUCATION AND ITS IMPLICATION
FOR SELF-SOCIALIZATION
T H E SIS
Submitted to the Board of Examiners in Partial Fulfillment
of the Requirements for the Degree of
Sarjana Pendidikan Islam
(S.Pd.I)
in the English and Education Department
LINA FIDAYANTI
NIM. 113 01 041
E N G L ISH A N D E D U C A T IO N D E P A R T M E N T
STA TE ISL A M IC ST U D IE S IN ST IT U T E (ST A IN )
SA L A T IG A
Jl. Tentara Pelajar 02 Telp. (0298) 323706, 323433 Fax 323433 Salatiga 50721 Website : www.stainsalatiga.ac.id E-mail: administrasi@stainsalatiga.ac.id
Bismillahirrahmanirrahim
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Demikian deklarasi ini dibuat oleh penulis untuk dapat dimaklumi. 9 5
DEKLARASI
Salatiga, 17 Februari 2006
Penulis
LINA FID A Y A N TI NIM. 113 01 041
State Islamic Studies Institute of Salatiga
ATTENTIVE COUNSELOR NOTES
Case : Lina Fidayanti’s Thesis Salatiga, Januari 27lh, 2006
»
i
Dear
The Head o f State Islamic
Studies Institute o f Salatiga
Assalamu’alaikum Wr. Wb.
After reading and correcting Lina Fidayanti’s thesis entitled “JOHN DEW EY’S
CONCEPT OF EXPERIENCE BASED EDUCATION AND ITS IMPLICATION
FOR SELF-SOCIALIZATION”, I have decided and would like to propose that if
it could be accepted by the educational faculty, I hope it would be examined as
soon as possible.
SA L A T IG A
Jl. Stadion 03 Phone (0298) 323706 Salatiga 50721
STATEMENT OF CERTIFICATION
JOHN DEW EY’S CONCEPT OF EXPERIENCE BASED
EDUCATION AND ITS IMPLICATION
FOR SELF-SOCIALIZATION
LINA FIDAYANTI
NIM. 113 01 041
Has been brought to the board o f examiners in February 28th, 2006/Muharram 29th
1427 H to completely fulfill the requirement o f the Degree o f Sarjana Pendidikan Islam (S.Pd.I) in English and Education Department.
Salatiga, Muharram 29th, 1427 H February 28 th, 2006 M
Board Examiners
Drs. H. Sa’adi. M.Ag NIP. 150 256 821
N«i wunto, M.IIUilT NIP. 150 321 407 Drs. Badwan, M.Ag
NIP. 150 198 743
Imam Sutomo. M.Ag NIP. 150 216 814
1st Examiner 2nd Examiner
“L ife is 6eCieve in
god,
A n gles, a n d (ove each other, Cife is
education, Cife is choice, Cife is challenge, Cife is struggle, Cife is
This thesis dedicated to:
► Everyone who are helps, love, and supported me
► Everyone who are care about education
Firstly, Alhamdulillahirabbil ’alamin in the name o f Allah the Almighty, the Lord of the world, who has made it possible for the writer to write down this
thesis as one o f the requirements for getting Sarjana Pendidikan Islam (S.Pd.1) in English Department o f Educational Faculty of State Islamic studies Institute
(STAIN) Salatiga in 2006.
The writer cannot realize this thesis without supports, guidance, advice
and helps from individuals and institutions, therefore, she would like to thanks to:
1. Drs. Badwan, M.Ag, the head of State Islamic studies Institute (STAIN) of
Salatiga.
2. Drs. H. Sa’adi, M.Ag, the head Institute of English Department Faculty.
3. Mr. Ruwandi, S.pd, MA, and Mr. Dr. H. Muh Saerozi, M,Ag, as the
consultants o f this thesis, thanks for your patiences, guidances, suggestions
and kindness during the completion o f this thesis.
4. All lecturers of State Islamic Studies Institute, especially for Mr. Hanung, Mr.
Hammam, Mr. Ari, Mrs. Woro, and all official staffs of this institute.
5. My beloved mother and father, Nursalim and Ristriyani who have give me
everything that I need, love, prays, supports and, facilitated me, I love you so
much although you are disappointed me.
6. Mr. Beny Ridwan, thanks for giving me the idea to write down this thesis.
7. Bude Mutiah, thank you very much for your help since in this institute.
patient than before to care your children.
9. My big family thanks for prays and supports.
10. Grandfathers, grandmothers, and all my cousins that I cannot mention one by
one, I love you all.
11. My younger brother Fitori thanks for your helps, you are very kind brother, I
hope you will enter in the Faculty that you want.
12. My elder brothers Duri and Arifin, my sisters in law Eryanti and Kus thanks
being the part o f my big family.
13. All my friends in Ungaran, Mulyani, wiwik, Jumi, Cristin, Eni, Oim, Wedos
Bodong, Iswadong, and Yanto you always in my heart guys.
14. Agus and Octa in Ungaran, sorry I cannot accept your love.
15. All my friends in TBI ’01, especially for Siti Muttaqiyatun, Anik, Barokah,
Mbk. Nung, Hanik, Rofiq and Yula thanks for time, supports, prays, and love.
16. Every one who helps, and supported me that I cannot mention one by one
thanks for everything.
The last, the writer realizes that this thesis is imperfect, the writer gladly to
accepts constructive critique and evaluation to make this thesis better.
Salatiga, 7th March 2006
The writer
LINA FIDftYANTT NIM. 113 01 041
Title Page ... i
Deklarasi ... ii
Attentive C ounselor... iii
Certification P ag e... iv
M otto... v
Dedication... vi
Acknowledgement ... vii
Table o f Content... ix
CHAPTER I INTRODUCTION A. The Background of the S tu d y ... 1
B. The Statement of the Problem... 4
C. Limitation o f the Problem ... 4
D. Objective o f the Study ... 4
E. Benefit of the S tu d y ... 4
F. Literature Review... 5
G. Research Methodology... 6
H. Outline o f Thesis... 7
CHAPTER II BIOGRAPHY OF JOHN DEWEY A. Biography o f John Dewey ... 9
B. Work of John Dewey... 14
CHAPTER m JOHN DEWEY’S THOUGHT ABOUT EDUCATION
A. The Meaning o f Pragmatism... 25
B. The Meaning of Experience... 32
C. The Meaning of Habit... 41
D. The Meaning o f Moral... 47
CHAPTER IV DATA ANALYSIS A. Education as Social Process... 52
B. Education as Individual and Social Process... 55
C. The Implication o f Educational Concept for Self-Socialization... 58
D. The Influence o f Dewey’s Thought in Indonesia ... 60
E. The Strength of Dewey’s Thought in Indonesia... 63
F. The Weaknesses o f Dewey’s Thought in Indonesia... 64
CHAPTER V CLOSURE A. Conclusion ... 66
B. Suggestion... 67
BIBLIOGRAPHY
APPENDIX
INTRODUCTION
A. Background of the study
The term of education is derived from Yunani’s language meaning
paedagigie. Its original word is pais meaning “child” and again meaning in “teaching”. Paedogogie means the tuition having given to child.1 Almost everyone engages the education and executes it because this has never been
separated from human life. Human infants receive education from their
parents and when infants grow up and become adult they will also educate
their children.
The simple and general terms o f education are the effort o f human
beings to improve and develop the physical and spiritual potentials based on
the exiting values and culture.2
In traditional communities, human beings rear their children by
instinct, (a nature bom) for the continuity of life o f their generations. Instinct
is the nature which is not needed to be studied before. (Instinct o f human
being is such as the attitude to protect children, love to child o f baby’s crying,
and feel the warm of mother’s gentle hug). Education by instinct is
immediately followed by scientific and experience based education. People
can create the way to educate their children because their intellectuals have
1 Sudirman N,.et.aL, Ilmu Pendidikan, PT. Remaja Rosdakarya, Bandung, 5th Edition, 1991, Page 4.
" Djumberansyah Indar, Filsafat Pendidikan, Karya Abditama, Surabaya, Is* Edition, 1994, Page 16.
been matured. That is true that more and more parents can create the way to
educate their children.3
Children get the first experience in family because family is the first
educational institution they engage. In the family they start to recognize life
and education. Children’s behaviors, attitudes, and habits are established in
the family.
Education is fundamentals because this considers their following
educational paradigm both in school or society. The importance o f family
education is undeniable since this influences the growth of children education
to be the ideal human being.
The widest terms of education equal life because education is all
situations of life influencing someone. Education is taken from experience.
Therefore, education can be defined as all experiences taken by everyone in
their life. In these terms education takes place all day long from the birth
through the death. Thereby, there are no time limits in the process of
education. Education occurs when humans are infant babies, teenagers, and
adults. Besides that, the sphere is not limited in a formal environment such as
school but anywhere.4
John Dewey believes that education proceeds by the participation of
the individual in the social consciousness of race. This process begins
unconsciously almost at birth, and is continually shaping the individual’s
3 Made Pidarta, Landasan Kependidikan, PT. Rineka Cipta, Jakarta, Is1 Edition, 1997, Page 2.
powers, saturating his consciousness, forming his habits, training his ideas,
and arousing his feelings and emotions. Through this unconscious education
the individual gradually comes to share in the intellectual and moral resources
which humanity has succeeded in getting together.5
John Dewey was a writer, lecturer, and philosopher whose theories
had a profound influence on public education in the first half of the 20th
Century, especially in the United States. During his distinguished academic
career, which began in 1884 at the University of Michigan, Dewey was a
strong promoter of what was called instrumentalism (related to the
pragmatism of Charles Peirce and William James) and the radical reform of
the public education system.
His view held on room for eternal truth outside human experience, and
he advocated an educational system with continued experimentation and
vocational training to equip students to solve practical problems. In his career
also worked at the University of Minnesota, the University o f Chicago and
including in China, Japan, and Scotland.6
Because John Dewey’s concept o f experience based education is
interesting, this is useful to investigate deeper. This aims at valuing his
concepts and internalizing them within educational practice. Further, it may be
characters o f education in Indonesia.
5 John Dewey, 1897, My Pedagogic Creed, (Online),
(http://www.ri geib.com/biographv/credo/dewev.htiTtl. Accessed on September 29th 2005) 6 W h o 2 ,1998, Personalities Biography o f John Dewey, (Online),
Because Dewey’s concept o f education is important, the writer is
interested in writing down his views about experience based education.
B. Statement of The Problem
1. What are concepts o f John Dewey’s experience based education?
2. What are the implications o f John Dewey’s concept o f experience based
education to self-socialization?
C. Limitation of The Problem
The writer would like to limit the problem into the concepts of John
Dewey’s experience based education and their implication for self
socialization.
D. Objective o f the Study
In writing this paper, the writer has objectives as follows:
1. To know John Dewey’s concepts of experience based education
2. To analyze the implication o f John Dewey’s concepts of experience based
education to self-socialization.
£ . Benefit of the Study
To know more about John Dewey’s concept o f experience based
investigate the significance o f the aim, building individual characters
especially self-socialization building.
F. Literature Review
V. Good says that education has two meanings; the first is the
aggregate o f all the processes by which a person develops abilities,
attitudes, and other forms o f behavior o f positive value in the society in
which he lives. The second is the social process by which people are
subjected to the influence of a selected and controlled environment
(especially that the school) so the may attain social competence and
optimum individual development.7
Dewey reviews that education is as a necessity o f life, as social
function etcetera.8
Rousseau says; “ ...education should aim to prefect the
individual in all his powers...that object o f education is not to make a
soldiers, magistrate, or priest, but to make a man”.9
W. Richey says “education” refers to the broad function of
preserving and improving the life o f the group through bringing new
members into its shares concerns. Education is thus a far broader process
than that which occurs in school. It is an essential social activity by which
communities continue to exist. In complex communities this function is
7 Laster D. Crow and Alice Cwow, Filsafat Pendidikan, teij. Djumberansyah Indar, Karya Abditama, 1st Edition, 1994, Page 17.
specialized and institutionalized in formal education, but there is always
the education, outside the school with which the formal process is
related.10
Lodge says the word “Education” is used, sometimes in a wider,
sometimes in a narrower, sense. In the wider sense, all experience is said
to be educative.11
G. Research Methodology
There are several steps used to cover the data needed
1. Kinds o f Research
The writer is does not use qualitative or quantitative research but she
uses literary and library research. She uses John Dewey’s idea, theory,
concept and thought about education that is based on experience which is
recorded in books, papers or journals.
2. Data Sources
a. Primary data sources
The primary data sources are John Dewey’s Journals entitled
“Democracy and Education”, “Experience and Education”, and “My
Pedagogic Creed”.
b. Secondary sources
Secondary data sources are those are used to complete and
support the former data sources used to analyze the problems appear in
the research. They consist o f books, papers, journals, and other sources
which relate to research.
3. Method of analysis
a. Descriptive method
Ih e writer interprets and explains data collected without
hypothesis test.12
b. Critical method
The writer gives the Strength, weaknesses and the influence of
John Dewey’s concept in Indonesia that recently called Curriculum
Based Competence (CBC).
In this case, it will uncover John Dewey’s view o f education that
is based on experience and his thinking o f education as a social process.
H. Outline of Thesis
This thesis consists o f five chapters, they are:
Chapter I is INTRODUCTION. It contains: background of the study,
statement of the problem, limitation o f the problem, objective of the study,
benefit o f the study, literature review, research methodology, and outline of
thesis.
Chapter II is BIOGRAPHY OF JOHN DEWEY. It contains:
biography of John Dewey, work of John Dewey, and academic career o f John
Dewey.
Chapter III is JOHN DEWEY’S THOUGHT ABOUT EDUCATION.
It contains: the meaning o f pragmatism, the meaning o f experience, the
meaning of habit, and the meaning of moral.
Chapter IV is DATA ANALYSIS. It contains: education as social
process, education as individual and social process, the implication of
educational concept for self-socialization, the influence o f Dewey’s thought in
Indonesia, and the strength and weaknesses o f Dewey’s thought in Indonesia.
Chapter V is CLOSURE. It contains: conclusion and suggestion.
BIOGRAPHY OF JOHN DEWEY
A. Biography o f John Dewey
In sketching Dewey’s personal and intellectual development, it may be
instructive at the outset to recall briefly the context o f his extraordinary
vigorous and long life (1859-1952). Dewey’s ninety-two years spanned the
American Civil War, the Spanish-American War, the Russian Revolution,
World War I, the Great Depression, World War II, and Auschwitz. Bom in the
year in which Darwin’s original o f species appeared. Dewey witnessed the development o f relativity theory and quantum mechanics, and the creation and
use o f the atom bomb. The electric light, telephone, television, automobile,
and airplane were invented during his life. In short, Dewey’s lifetime was a
period of unprecedented and far-reaching change in America and the world.1
John Dewey (October 20, 1859 - June 1, 1952) was an American
philosopher, psychologist, and educational reformer, whose thought has been
greatly influential in the United States and around the world. He is recognized
as one of the founders of the philosophical school of Pragmatism (along with
Charles Sanders peirce and William James), a pioneer in functional
'John J. Stuhr, Pragmatism and Classical American Philosophy, Oxford University Press, N ew York, 2nd Edition, 200, Page. 431.
psychology, and a leading representative o f the progressive movement in U.S.
education during the first half o f the 20th Century.2
Dewey was a second-generation pragmatism, following Charles
Senders Peirce and William James. William James was the son o f Henry
James, Sr., and Mary Rebertson Wals, both o f Scottish-Irish protestant
lineages. The thought o f William James is the vestibule to the speculative
break through o f the twentieth century. He anticipates the directions of
modem physics, psychoanalysis and depth psychology, modem art, and the
emphasis on relations rather than on objects or substances. James is a process
philosopher, by which everyone assesses the journey, the flow, to be most
important than the outcome or the product.
A contemporary of Henri Bergson, whom he influenced, and a goad to
the subsequent work o f John Dewey and Alfred North Whitehead, James was
also a decisive factor in he thought o f Niels Bohr, Edmund Husserl, Miguel de
Unamuno, Maria Montessari, and a countless host o f lesser figures. Long an
underground thinker, William James rivals Emerson as a writer who is read
widely by nonprofessional philosophers. The appeal o f the writings of
William James transcends disciplinary boundaries, for commentators on
science, psychology, art, politics, ethics, and religion find his works a
stimulating as do philosophers. In fact, the work of William James is never
subject to such artificial discipline boundaries as that found in a typical
2 Wikipedia, Philosophy o f Education, (Online), ( up: cn.uik pcdia.org/wki/philosophv
university curriculum. He wrote for reflective people, no matter then-
occupation or persuasion. As such James is the thinker who most appeals to
the average person seeking wisdom and depth in his or her own, personal
experiences.3
Dewey was not nearly so pluralist or relativist as James. He also held,
unlike James, that experimentation (social, cultural, technological,
philosophical) could be used as a relatively hard and fast arbiter o f truth. For
example, James felt that for many people who lacked “over believe” in
religious concept, human life was shallow and rather uninteresting, and that
while no one religious belief could be demonstrated as the correct one,
everyone were all responsible for taking the leap o f faith and making gamble
on one or another theism, atheism, monism, or whatever.
Dewey, in contrast, while honoring the important role that religious
institutions and practices played in human life, rejected belief in any static
ideal, such as a theistic God. For Dewey, God was the method o f intelligence
in human life.4
John Dewey was bom in Burlington, Vermont, in 1859, the third of
the four sons of Archibald and Lucina Rich Dewey. His parents were third
generation Vermonters and each had been bom and raised on a family farm
before moving to Burlington, where John’s father was a grocer and Civil War
Veteran, Archibald sold the grocery business when he volunteered to join the
Union Army in Civil War, but after the war he became owner o f a cigar and
3 John J. Stuhr, op.ch., Page 141.
4 Wikipedia, John Dewey: Deweyan Pragmatism, (Online),
tobacco shop, his mother a strong -willed evangelical Congregationalist noted
for her work with the city poor.5
Dewey’s childhood was spent in Vermont, John Dewey and his two
brothers grew up in a middle-class household in a community that included
“old Americans” as well as new immigrants from Ireland and French Quebec.
Lucina Dewey carried out philanthropic work with poor families living in the
industrial section o f Burlington. At his mother’s request, Dewey joined the
First Congregational Church at age eleven.
Dewey completed his grade-school work in Burlington’s public school
at age 12 years; Dewey began high school in 1872 and completes his high
school courses in three years. He began attending the University o f Vermont,
in Burlington, in 1875, when he was 16 years old, and completed in three
years the four college preparatory course in Latin Greek, French, English
grammar and literature, and Mathematics.6
Dewey is a shy youth, he enjoyed reading books and was a good but
not a brilliant student. He entered the University o f Vermont in 1875, and
although his interest in philosophy and social thought was awakened during
his last two year there, he was uncertain about his future career.7
5 Pam Ecker, Computing fo r ACS, 1997, (Online),
(http://www.basu.i Ju/departmcnts/acs/l 890s/dewc\/dewe\ .htrni. Accessed on December 6th, 2005)
6 Pam Ecker, Ibid, Accessed on December 6th, 2005.
In the midst o f his burgeoning career, Dewey married one o f his
students in 1886. (Harriet Alice Chipman).8 His and his wife disaffection with
schooling and school leadership based upon her experiences at Chicago may
well have prompted this assignment. In addition, it is important to look at
Dewey’s personal life for evidence o f his break from full concern with
pedagogical issues. Dewey’s son, Frederick Archibald, was bom on July 19
1887, a daughter Evelyn Riggs was bom March 5 1889, his son Archibald
Sprague was bom April 10 1891 and a third son, Morris was bom on October
18 1892. Unfortunately, on a trip to Europe, Morris died on March 12 1895.
On May 29 1896, his fourth son, Gordon Chipman, was bom in
Chicago. A second daughter, Lucy Alice, was bom in Chicago on December
28 1897. And, on July 11 1900 a third daughter, Jane Mary, was bom in
Chicago. A few months after Dewey resigned from the University of Chicago,
his son Gordon died in Ireland (September 10 1904) as Dewey were touring.
The following year, Dewey adopted a boy, Sabino (or “Beano” as he would be
nicknamed), an eight year old whom they had met in Italy on the trip which
had taken their Gordon.9
Alice Dewey died in 1927 o f arteriosclerosis, having perhaps never
fully recovered from the death of her two children and the lost of her
involvement and position at the Chicago laboratory school. Dewey’s activities
8 Columbia Ensiclopedia, Influences on The M ajor Theorists, 2001, (Online),
were not confined to the academy. He took part in several politic campaigns
and was active in a number of political action groups. In 1946, Dewey married
Roberta Grant, whose family came from Oil City and had known Dewey for
many years. Dewey had six children by his first wife and with her adopted one
child and two children were adopted during John’s marriage with Roberta.
Dewey enjoyed good health and remained active into his nineties, as
his correspondence and publications indicate. He suffered a broken hip while
playing with his children in the late autumn of 1951, following his ninety-
second birthday, while recovering, he became ill with pneumonia on may 31,
1952, and died the next day.10 11
B. Work of John Dewey (1859-1952)
Dewey’s writing during his Hegelian period are in focused with an
evangelical spirit and are an enthusiastic as they are vague. Whatever issue
Dewey considered convinced that once viewed from the perspective o f the
organic, old problems would dissolve and new insights would emerge. Long
after Dewey drafted away from his early Hegelianism, his outlook was shaped
by his intellectual bias for a philosophy based on change, process, and
dynamic, organic interaction.
After completing his doctoral studies at Johns Hopkins with a
dissertation on the psychology of Kant, Dewey joined Morris at the University
10 John J. Stuhr, op.cit., Page 434.
11 Craig A. Cunnigham, Som e Notes on John Dewey, (Online),
o f Michigan in 1884. He remained there for the next ten years, with the
exception o f one year (1888) when he was visiting professor at the University
of Michigan, Dewey worked with G.H. Mead, who later joined Dewey at
Chicago.
During his years at Michigan, Dewey became dissatisfied with pure
speculation and sought ways to make philosophy directly relevant to the
practical affairs o f men. His political, economic, and social views became
increasingly radical. He agreed to edit a new weekly with a socialist
orientation, to be called Thought News, but it never reached publication. Dewey also became directly involved with public education in
Michigan. His scientific interests, especially in the field o f psychology,
gradually overshadowed his interest in pure peculation. He published several
books on theoretical and applied psychology, in including psychology (New York, 1887,3d rev. ed., 1891), Applied Psychology (Boston, 1889), and The Psychology o f Number and It Applications to Methods o f Teaching Arithmetic
(New York, 1895). The latter two books were written with J.A. McLellan.
Dewey’s appointment in 1894 as chairman o f the department of
philosophy, psychology, and education at the University of Chicago provided
an ideal opportunity for consolidating his diverse interests. In addition to his
academic responsibilities, Dewey actively participated in the life of Hull
House, founded by Jane Addams, where he had an opportunity to become
urbanization, rapid technological advance, and the influx of immigrant
population.
Dewey mixed with workers, union organizers, and political radicals of
all shorts. At the University, Dewey assembled a group of sympathetic
colleagues who worked closely together. Collectively they published the
results of their research in a volume of the Decennial Publications of
University of Chicago entitled Studies in Logic Theory (Chicago, 1903). William James, to whom the book was dedicated, rightly predicted that the
idea developed in the Studies would dominate the American philosophical
scene for the next 15 years.
Shortly after Dewey arrived in Chicago, he helped found the famous
laboratory school, commonly known a Dewey school, which served as a
laboratory for testing and developing his psychological and pedagogical
hypotheses.
Some of Dewey’s earliest and most important books on education
were based on lectures delivered at the school: The School and Society
(Chicago, 1900) and The Child and the Curriculum (Chicago, 1902). When Dewey left Chicago for Columbia in 1904 because of increasing friction with
the university administration concerning the laboratory school, he had already
acquired a national reputation for his philosophical ideas and educational
theories.
The move to Columbia, where he remained until his retirement in
gained international prominence. Thought the Columbia Teacher College,
which was a training center for teachers from many countries, Dewey’s
educational philosophy spread throughout the world.
At the time that Dewey joined the Columbia Faculty, The Journal o f Philosophy was founded by F.J.E. Woodbridge, and it became the forum for the discussion and defense of Dewey’s ideas. There is scarcely a volume from
the time o f its founding until Dewey’s death that does not contain an article
either by Dewey or about his philosophy.
As the journalistic center o f the country, New York also provided
Dewey with an opportunity to express him self on pressing political and social
issues. He became a regular contributor to the New Republic. A selection of Dewey’s popular assay is collected in Characters and Events, 2 vols. ( New York, 1929).
Wherever Dewey lectured he had an enormous influence. From 1919
to 1921, he lectured at Tokyo, Peking, and Nanking, and his most popular
book, Reconstruction in Philosophy (New York, 1920), is based on his lectures at the Imperial University o f Japan. He also conducted educational
surveys o f Turkey, Mexico, and Russia. Although he retired from Columbia in
1930, he remained active and wrote prolifically until his death. In 1937, when
Dewey was 78, he traveled to Mexico to head the commission investigating
the charges made against Leon Trotsky, during the Moscow trials. After a
when Bertrand Russell - his arch philosophical adversary - had been denied
permission to teach at the City College o f New York, Dewey collaborated in
editing a book of essay protesting the decision.
Although constantly concerned with social and political issues, Dewey
continued to work on his more technical philosophical studies. M.H. Thomas’
bibliography of his writings comprises more than 150 pages.12
Dewey’s writing was best read after it had gone under an editor’s
knife. Apparently, Dewey did not employ the “cut and paste” technique to his
scholarly method. Instead, he would begin a book, and if a chapter were not
going where he wished, he would tear it up and start over. The key
educational writings show his tendency to fatten his books by transforming
earlier essays or lectures done for other purposes into chapters in the final
product. As a result, his writings are often rambling and polymorphous.
John Dewey was a prodigious writer. He seemed to be able to write
during personal tragedies and professional crises. His large family did not stop
his productivity. He lived a long life, and continued to write after retirement
from Columbia, producing a steady stream of commentaries and philosophy
essays into his 90s. Thankfully, recent scholarship, such as Anne S. Sharpe’s
edited book, John Dewey: The Collected Works, 1882-1953 Index
(Carbondale, IL: Southern University Press, 1991), allows scholars to range
through the massive three sets o f re-published Dewey writings to locate the
threads o f his philosophy.13
Dewey (1859-1952), American philosopher and educator, who was the
most influential American thinker o f his time. His philosophy of
“instrumentalism,” and his writing and teaching in general, profoundly
affected philosophy and educational theory and practice but also psychology,
law, and political science.14
Dewey published over 100 books during his lifetime, dealing with
such topics as education, ethics, logic, metaphysics, aesthetics, religious
experience, war, politics, economics, and valuation. (Several of his books are
available on-line).15
C. Academic career o f John Dewey (1859-1952)
In the article “The Development o f American Pragmatism,” John
Dewey described Peirce’s views as stemming from an “Experimental, not a
priori, explanation from Kant” and James’ pragmatism as inspired by British
empiricism. But he also noted this difference: “Peirce wrote as a logical and
James as a humanist.” There was, in fact, a cross-fertilization of thee strains,
but the characterization it apt and traceable enough in the history o
pragmatism and in Dewey, too, to be of expository aid. Dewey began to
13 Spencer J. Maxcy, op.clt., Accessed on 16th January 2006.
14 Library o f Congress Cataloging, The Encyclopedia o f Americana, Americana Corporation, New York, Volume nine, 1975, Page 45.
appreciate James while still under the influence of Hegelian and Kantin
idealism, later he recognized the importance of Peirce, whose insights and
ideas were in many out on his own. The disenchanted Hegelian Dewey
achieved the Hegelian synthesis of the logical and humanistic sides of
pragmatism.16
Dewey began his career as a Hegelian idealist, but gradually move
away from idealism and adopted an "experimentalism" which stressed the
continuity o f human thought and natural conditions, and which emphasized
the ways in which human intelligence may be applied, through inquiry, to the
solution o f real problems.17
Dewey began high school in 1872 and completed in three years the
four-college preparatory course in Latin, Greek, French, English grammar and
literature, and mathematics. At the age of fifteen, Dewey entered the
University o f Vermont, from which he graduated with seventeen classmates in
1879. In addition to continuing his classical education, Dewey studied
evolutionary thought and the philosophies o f the German idealist, the Scottish
realists, and the intuitionalist.
He was also, indeed mainly, stimulated by his extracurricular reading
o f contemporary English periodicals and their discussions of evolution and the
relation o f science to traditional values. Following graduation with honors,
16 Paul Edward, The Encyclopedia o f Philosophy, Macmillan, U.S.A., volume five, 1967, Page 434.
Dewey taught high school for two years in Oil City, Pennsylvania, developing
his lifelong interest in schools and the educational process, and committing
himself to further study o f philosophy.
Dewey spent the following year teaching in village school near
Burlington and studying philosophy on a tutorial basis. At this time he sent an
essay, “The Metaphysical Assumption o f Materialisms,” to W.T. Harris,
editor o f Speculative Philosophy. Harris accepted the article (and, later, two others) and, in response to Dewey’s questions, encouraged him to pursue a
career in philosophy. Dewey decided on the new graduate school at John
Hopkins University, he applied for a fellowship, which he did not receive,
then applied for a smaller scholarship, which again he did not receive, and,
after borrowing $500 from an aunt, finally began the graduate program
without aid and began his professional philosophical career.18
Inspired by the philosophical guidance o f professor H.A.P. Torrey of
the University o f Vermont, Dewey decided in 1882 to continue his studies at
the newly opened John Hopkins University. On the acceptance of his
dissertation, “The Psychology of Kant,” he was awarded a doctorate there in
1884. in the same year he became an assistant professor of philosophy at the
University o f Michigan.
After an interval o f one year (1888-1889) as a professor o f philosophy
at the University o f Minnesota, Dewey served as chairman of the philosophy
department at the University of Michigan from 1889 to 1894. During this
period he published several books, as well as articles on philosophy,
psychology, and education. In 1886 he married his first wife, Alice Chipman,
who later became a professional educator, they had six children.
Recognition o f Dewey as an important educator dates from his work
as chairman o f the department o f philosophy, psychology, and pedagogy at
the University of Chicago (1894-1904). In 1896 he organized the university’s
laboratory school, which he directed with the help o f his wife until 1903.
There he pioneered in experimenting with curricula, methods, and
organization, effectively combining educational theory and practice.
His success in persuading parents to participate with teacher in the
educational process led to the publication of his first inflectional educational
work, The School and Society (1899), a series o f lectures to parents o f the
pupils in the school. During his tenure at Chicago he also published many
other books and served (1899-1900) as president o f the American
Psychological Association.
Because of disagreement with the administration of the University of
Chicago over the laboratory school, Dewey left Chicago in 1904 to become a
professor o f philosophy at Columbia University. There he attained the full
measure o f his national and international reputation as a philosopher,
educator, writer, and leader in public affairs.
Trough his teaching and writing Dewey reached out to the minds of
philosophers and educators all over the world. His concern transcended the
Trough his own works and that of his disciplines, the foremost of whom in the
field o f education was William Heard Kilpatrick, Dewey affected educational
thought and practice in many lands.
During this period Dewey was active in many organizations, He
served as president o f the American Philosophical Association in 1905-1906.
in 1915 he become a founder and the first president o f the American
Association of University o f professor. The next year he become a charter
member o f the Teachers Union, which he was to leave in the 1930’s because
o f what he felt were leftist tendencies. In 1920 he helped organize the
American Civil Liberties Union.
On the international scene, Dewey made tours o f the Far East in 1919
and 1931. He also surveyed education in Turkey (1924), Mexico (1926), and
the USSR (1928), recording o f his observations in Revolution Impressions o f Soviet Russia and the Revolutionary World, Mexico - China - Turkey (1929).
After his retirement in 1930, Dewey concentrated on writing and on
public affairs. He was active in advancing adult education, especially in the
fields o f political and international understanding. His political activities
included the presidency of the people’s Lobby in Washington (after 1929) and
the chairmanships of the League for Independent Political Action and the
League for Industrial Democracy.
He also served as chairman (1937-1938) o f the commission of inquiry
that Trotsky was innocent, subjected Dewey to a storm o f vituperation from
the Soviet and American Communist parties.
Dewey’s first wife died in 1927, and in 1946 he married Mrs. Roberta
Grant. Dewey died in New York City on June 1, 1952.19
JOHN DEWEY’S THOUGHT
ABOUT EDUCATION
A. The meaning o f pragmatism
Pragmatism is a school o f philosophy which originated in the United
States in the late 1800s. Pragmatism is characterized by insistence on
consequences, utility and practically as vital components o f truth. Pragmatism
objects to the view that human concept and intellect represent reality, and
therefore stands in opposition to both formalist and rationalist school of
philosophy. Rather, pragmatism holds that it is only in the struggle o f
intelligent organisms with the surrounding environment that theories and data
acquire significance.
Pragmatism does not hold, however, that just anything that is useful or
practical that should be regarded as true, or anything that helps us to survive
merely in the short-term. Pragmatists argue that what should be taken as true
is that which most contributes to the most human good over the longest
course, in practice this means that for pragmatist, theoretical claims should be
tied to verification practices.1
John Dewey was an American philosopher and educator who, with
Charles Peire and William James, was a founder of the school of philosophy.
1 Wikipedia, Dewey an Pragmatim, (Online), (http://en.wikipedia.org/wiki/pragmatism.
Accessed on 23rd September 2005)
Known as “pragmatism”, He was also as the founder o f the progressive
educational movement.2
In the late 1890’s, Dewey moved toward a philosophical stance later
known as pragmatism. In education, his influence was a leading factor in the
eradication o f authoritarian methods and placing emphasis upon learning
through experimentation and practice.3
natural processes which went into cooking breakfast - an activity they did in
their classes. This practical element - learning by doing - sprang from his
subscription to the philosophical school of pragmatism.5
2 Craig A. Cunnigham, Some Notes on John Dewey, (Online),
(http://www.alexandertechnique.com/articles/dewev. Accessed on 27th September 2005) 3 Columbia Encyclopedia, 2001, Dewey, John, (Online),
(http://sucsci.colorodo.edu/articles/dewe\. Accessed on 6th December 2005)
“Wikipedia, Deweyan Pragmatism, (Online), (http://en.Yvikipedia.org/wiki/iohndew-cv.
Accessed on 23rd December 2005)
5 Wikipedia, John Dewey: Educational Philosophy, (Online),
Dewey’s original philosophy, called instrumentalist, bears a
relationship to the utilitarian and pragmatic school of thought,
Instrumentalism holds that the various modes and form o f human activity are
instruments developed by human beings to solve multiple individual and
social problems. Since the problems are constantly changing, the instruments
for dealing with them must also change. Truth, evolutionary in nature,
partakes of no transcendental or eternal reality and is based on experience that
can be tested and shared by all who investigate.
In education his influence has been a leading factor in the
abandonment o f authoritarian methods and in the growing emphasis upon
learning trough experimentation and practice. In revolt against abstract
learning, Dewey considered education as a tool that would enable die citizen
to integrate culture and vocation effectively and usefully.6
The most basic idea o f John Dewey’s with regard to education was
that greater emphasis should be placed on the broadening o f intellect and
development o f problem solving and critical thinking skills, rather than simply
on the memorization o f lessons.7
Dewey is concerned with both negative and positive freedom in the
relation between the individual and the community. Educators are responsible
for disciplining the individual to understand and appreciate the existing norms
and practices o f a culture. However, they should do so in such a way as to
6 The Columbia Encyclopedia, 2001, Dewey, John, (Online),
(http:/Av\v\v.bartlebv.com/65/de/l)cwev-io htm. Accessed on 6th December 2005) 7 Wikipedia, Dewey and historical progressive education, (Online),
realize unique individual potential. This implies educating the individual’s
creative and artistic ability as well as their ability to engage in critical inquiry
and, if necessary, carry out the reconstruction o f the exiting social order to
evolve a better society in the future.8
According to Dewey good education should have both a societal
purpose for the individual student. For Dewey, the long-term does matters, the
short-term quality of educational experience. Therefore, for providing students
with experiences that are immediately valuable and which better enable the
students to contribute to society.9
For Dewey, education is also a broader social purpose, to help people
become more effective members o f democratic society. Dewey argues that the
one-way delivery style o f authoritarian, schooling does not provide a good
model for life in democratic society. Instead, students need educational
experiences which enable them to become valued, equal, and responsible
members of society.10
Dewey battled the attempt early in this century to transform education
for many into vocational education. The goal is to have children engage in the
ordinary activities o f life with a variety o f interests that involve organizing
subject matter in ways that eventually involve formal, symbolic activity,
including textbook study.
8 Wikipedia, op.cti., Accessed on 23rd September 2005.
9 James Neill, 2001, Experiential learning Dewey’s “Experience and Education, (Online),
(http:/Avww.\vilderdom.com/experiential/summarvJohnDewevExperienceEducation.html.
Accessed on 23rd September 2005)
Discipline is intrinsic to the practical occupation and the logic o f one’s
own interests and purposes. School subject matter (e.g., cooking) should be
approached in conformity to Dewey’s theory o f inquiry. Learning is a lived
participatory activity, not passive spectator phenomena. Students should not
watch a teacher as they watch a cartoon, rather they should work with the
teacher and with other students.11
According to John Dewey, “the object and reward o f learning is
continued capacity for growth. However, in order that all people may be
allowed the opportunity to expand their capacities for growth they would have
to live in a democratic society. Dewey believed that mass education, at least in
terms of this definition o f education, can take place only in societies where
there is mutuality, and where there is adequate provision for the reconstruction
o f social habit and institutions by means o f wide stimulation arising from
equitably distributed interests.12
The goal o f Dewey’s philosophy in education is to rely the human
potential for growth. Growth through freedom, creativity, and dialogue is, for
him, the all - inclusive ideal, the greatest good. For example, in Democracy
and Education he asserts, “since growth is the characteristic o f life, education
is all one with growing, is has no end beyond itself.” For Dewey capacity to
11 Raymond D. Boisvert, 1998, John Dewey; Rethinking out tim e, (Online), (http://edrev.asu.edu/revievvxTev4.htrn. Accessed on 20th August 2005)
12 John Dewey, 1916, Democracy and Education, (Online),
cultivate growth is the criterion for evaluating the quality o f all social
institution.13
The ultimate aim o f education for Dewey is growth. Education as
preparation for external and future ends is as immoral as it is impractical for
Dewey. The task o f education is to extract the greatest amount o f growth as
reorganizing and reconstructing experience, out of every living of life.14
His educational theory is permeated by his primary ethical value o f
democracy. To accomplish those aims, Dewey need radical reform
• pedagogical methods and curricula.15
Dewey believes that education is the fundamental method o f social
progress and reform. All reform that rest simply upon the enactment of law, or
the threatening o f certain penalties, or upon changes in mechanical or outward
arrangements is transitory and futile.
Education is a regulation o f the process o f coming to share in the
social consciousness, and that the adjustment o f individual activity on the
basis o f this social consciousness is die only sure method o f social
reconstruction. This conception have due regarded both individualistic and
socialistic ideals. It is duly individual because it recognizes the formation of
certain character as the only genuine basis of right living. It is socialistic
because it recognizes that this right character is not to be formed merely by
13 Jim Garrison, 1999, John, Dewey, (Online),
(http://www.vut.hr/ENCYCLOPEDIA/John Dewev.html. Accessed on 6th December 2005) 14 Raymond D. Boisvert, op.cit„ Accessed on 20th August 2005.
15 John Dewey, Introduction to John D ewey’s philosophy o f education: Education is lifeitself, (Online),
individual precept, example, or exhortation, but rather by the influence o f a
certain form of institutional or community life upon the individual, and that
the social organism through the school, as its organ, may determine ethical
results.
He believes that the community’s duty to education is, therefore, it
paramount moral duty. By law and punishment, by social agitation and
discussion, society can regulate and form itself in a more or less haphazard
and chance way. But through education, society can formulate its own
purposes, can organize its own mean and resources, and thus shapes itself with
definiteness and economy in the direction in which it wishes to move.
He believes that with the growth o f psychological service, giving
added insight into individual structure and laws o f growth, and with growth of
social science, adding to our knowledge o f the right organization of
individuals. All scientific resources can be utilized for the purposes of
education. When science and art thus join hand, the most commanding motive
for human action will be reached; the most genuine springs o f human conduct
arouse; and the best service o f human nature is capable o f guaranteed.
Finally, that the teacher is engaged is not simply in the training of
individuals, but the formation o f the proper social life. Dewey believes that
set apart o f maintenance o f social order and the securing o f the right social
growth.16
B. The Meaning of Experience
For John Dewey (1859 - 1952), experience is a key word. It goes
beyond the Kantian notion o f experience, part o f knowledge or interpretation
of reality. Experience for Dewey is die undivided continuous transaction or
interaction between human beings and their environment. It includes not only
thought, but also feeling, doing, suffering, handing, and perceiving.
Experience is the organic intertwining o f living human beings and
their natural and artificial environments. Thus, for Dewey, human beings are
not “subjects” or “isolated individuals” who have to “build bridges” to go over
to other human beings or the things of nature; human beings are originally and
continually tied to their environment, organically related to it; changing it
even as it changes them.
Human beings are fundamentally attached to what surrounds them.
For Dewey, human beings are natural organism who, in relation with their
environment, have evolved and developed intelligence. Intelligence, according
to Dewey, is not an innate given, it is a developed habit o f inquiry, reflection,
and problem-solving o f adapting to an environment; it is the result of
attempting to overcome problematic, threatening, and unstable characteristic
o f experience.
16 John Dewey, 1987, M y Pedagogic Creed, (Online),
Human beings, in the face o f precarious situations, work out
conceptual frameworks and instruments or tools in order to make these
situations more stable and reliable. Intelligence is the human instrument for
adapting to, altering, and refining one’s transaction with the environment.
Intelligence is for life and the enhancement o f life; it is directed to improving
the quality o f experience.
Dewey refers to himself as a naturalistic humanist or a radical
empiricist. What this means is that Dewey disavows any duality or division
between non-human nature and human affairs. Human beings are not “souls,”
but are “organism.” They are not “supersensible” entities or pure minds or
thinking things.
Human beings are in nature. According to Dewey, dualism rests on
the mistaken belief that there are static and unchanging. All that is, constantly
changing, interacting with and adapting to an environment Human beings are
constantly changing; they are forever changing. Experience is the continually
changing contexture o f human beings in relation to one another and in relation
to their environment.
Reflection or knowledge is a small part o f experience. Beneath the
surface o f dividing the world up into separate objects; o f classifying and
analyzing and thinking about things; there is a continuum, a unitary
experience o f feeling, having, suffering, undergoing, doing, etcetera, beneath
intellectual compartmentalization and “objectifying” there are our unity felt
from subjects and objects. In fact, one is immediately “aesthetically” attached
to other human beings and the world.
Experience as a whole includes all that is experienced as well as the
experience and the way experiences. Experience differs form person to
person. Each undergoes and acts differently. Each has a different “angle of
vision” which touches upon a common world. There are no static categories o f
the understanding or static forms of perception. Experience is an individual
process. On the other hand, experiences overlap. There is much that is share,
in common. What individuals have in common is the basis o f culture or shared
meaning.
Communication is the process of revealing old common ground and
creating new common ground among persons. Thus, in interacting with the
environment, there are individual outcomes (consequences for the individual)
as well as social outcomes (consequences for individuals’ togetherness). There
are no such a things as a “pure” or isolated individuality. Each human being is
a complex mix of common and shared characteristics and habits as well as
“private” and individual traits. Each human being is the intersection o f many
factors.
Individuality is the personal side or the subjective polarity within
experience. One cannot neatly determine where the individual ends and the
natural environment or society begins. There is much in us and about us that is
derived from and shared with other humans and non-human nature. For
of social custom. His speech, which he calls his own, is the result o f shared
communication or language. What is his own is his own precisely because he
has worked it out in relation to a world, not because he was bom possessing
all o f it detachment from the world. An experience is “his mine” because he is
included in it. The “his” is a function o f the situation. Is the house he own
purely “subjective”? Even “reason” is a learned behavior, not a given “innate”
structure. Yet his thoughts are “his mine” precisely because he has a role in
his development, although he is not his sole “creator”.
The totality o f lived experience, an undivided whole, can be broken up
into a variety o f separate “experience” or situations. These situations are set
off as self-contained wholes by virtue o f an immediate “quality” that pervades
each situation.
Qualities are not mere feeling. They are characteristics o f situations
themselves, which include natural events, human affairs, feelings, and
etcetera Qualities may be -- to name a few -- problematic, satisfying,
puzzling, stable, precarious, etcetera.
The quality o f each situation is more “ had” than felt or known. One
gets into a situation and an overall quality emerges. For example, walking
along the Tidal Basin in Washington when the cherry blossoms blossom is a
pleasant experience. This pleasantness is not merely a subjective feeling; it
pervades the whole situation as the result o f the coming together of many
conditions and factors, including but not limited to the person and his
The quality of each situation is the way the whole situation fits
together (or fails to fit together). An aesthetic experience is an experience of
immediate and enjoyable order; a problematic experience; one requiring some
investigation, thought, and action, is an experience of incompleteness, of
jarring disorder (something is just not right). Intelligence grows with the
continual experiment of attempting to resolve problematic experiences.
In this sense, for Dewey, conflict is necessary for life, it stirs thinking
about, what we are doing, and why. Inquiry arises in a situation that exhibits
confusion and disharmony. Human beings attempt to bring order, trough their
efforts, to disorderly and unsatisfying situation. Intelligence is one instrument
in this “correction” of experience. Overt action, altering actual conditions, is
essential for making situations better.
Community is the shared life o f human beings. It means more than
mere association. By virtue o f their immediate interaction with one another,
human beings are necessary associated. But community means meaningful
association, association based on common interest and endeavor. The essence
o f community is communication, the sharing o f meanings through common
symbols or language. Communication is means of individual as well as social
growth.
Thus for Dewey, individual growth and social values are worked out
together. The individual achieves his individuality in cooperative striving with
other individuals, in communication with other individuals. Out o f the given
mine”. Detachment from social concerns not only effect community, but also
hinders the development o f the individual. Democracy is but the ideal of
community, with the encouragement of free inquiry and free communication.
For Dewey, the private grows out o f the public. Personal
understanding emerges from shared communication. Education is the
fostering of conditions that promote growth and enhancement of experience.
Education combines the transmission o f common heritage, tradition,
and custom with the encouragement o f individual interest and impulse. Thus,
if the “end” o f human life is moral and intellectual growth, and growth can
only be achieved in a context that nourishes growth, then the purpose of
education is to invest in this context, to improve social conditions that
promote rather than inhibit growth.
Education means social reform. Education is not limited to schools. It
is lifelong project where human beings, institutions, the media, and
“politicians” all play a role. Education is the uplifting o f intelligence by means
o f social conditions and social instruments. Education, the basis of
community, is therefore everyone’s responsibility.17
Dewey offers the theory o f education based on needing to understand
the nature o f experience. He argues that everyone must understand how
17 Gordon L. Ziniewicz, 1997, John Dewey: Experience, Community, and
experience occurs in order to design and conduct education for the benefit of
individuals in society both in the present and the future.18
Dewey proposes that education could be designed on the basis of a
theory o f experience. Dewey’s theory of experience rests on two central, they
are:
1. Continuity
Continuity refers to the notion that humans are sensitive to (or are
affected by) experience. Humans survive more by learning from
experience after they are bom than do many other animals who rely
primarily on pre-wired instinct In humans, education is critical for
providing people with the skills to live in society.
Dewey argues that everyone learns something from every
experience, whether positive or negative and one’s accumulated learned
experience influences the nature of one’s future experience. Thus every
experience in some way influences the nature o f one’s future experiences.
Thus, every experience in some way influences all potential future
experience for an individual. Continuity refers to this idea that each
experience is stored and carried on into the future, whether one likes it or
not.
2. Interaction
Interaction builds upon the notion o f continuity and explains how
past experience interacts with the present situation, to create one’s present
18 James Neill, Chapter Summaries o f Dewey's“Experience and Education”, (Online),
experience. Any situation can be experienced in profoundly different ways
because o f unique individual differences e.g., one student loves school,
and another hates the same school.
This is important for educators to understand. Whilst they cannot
control students’ past experiences, they can try to understand those past
experiences so that better educational situations can be presented to the
students. Ultimately, all teachers have control over the design o f the present
situation. The teacher with good insight into the effects of past experiences
which students bring with them better, enables the teacher to provide quality
education which is relevant and meaningful for the students.19
The two principles of continuity and interaction are not separated from
each other. They intercept and unite. They are, so to speak, the longitudinal
and lateral aspects o f experience. Different situations succeed one another.
But because o f the principle o f continuity, something is carried over from the
earlier to the later ones.
As an individual passes from one situation to another, his world, his
environment, expands or contracts. He does not fine himself living in another
world but in a different part or aspect of one and the same world. What he has
learned in the way of knowledge and skill in one situation becomes an
instrument of understanding and dealing effectively with the situation which
follow.
19 James Neill, Experiential Learning, (Online),
