Moral Principles in Education by John Dewey (best fiction books of all time .TXT) ๐
New inventions, new machines, new methods of transportation and intercourse are making over the whole scene of action year by year. It is an absolute impossibility to educate the child for any fixed station in life. So far as education is conducted unconsciously or consciously on this basis, it results in fitting the future citizen for no station in life, but makes him a drone, a hanger-on, or an actual retarding influence in the onward movement. Instead of caring for himself and for others, he becomes one who has himself to be cared for. Here, too, the ethical responsibility of the school on the social side must be interpreted in the broadest and freest spirit; it is equivalent to that training of the child which will give him such possession of himself that he may take charge of himself; may not only adapt himself to the changes that are going on, but have power to shape and direct them.
Apart from participation in social life, the school has no moral end nor aim. As long
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Title: Moral Principles in Education
Author: John Dewey
Release Date: April 25, 2008 [EBook #25172]
Language: English
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Riverside Educational Monographs
EDITED BY HENRY SUZZALLO
SOMETIME PROFESSOR OF THE PHILOSOPHY OF EDUCATION TEACHERS COLLEGE, COLUMBIA UNIVERSITY, AND PRESIDENT OF THE UNIVERSITY OF WASHINGTON
BY
JOHN DEWEY
PROFESSOR OF PHILOSOPHY IN COLUMBIA UNIVERSITY
Pub Device
HOUGHTON MIFFLIN COMPANY
BOSTON ยท NEW YORK ยท CHICAGO ยท DALLAS
SAN FRANCISCO
The Riverside Press Cambridge
COPYRIGHT, 1909, BY JOHN DEWEY
ALL RIGHTS RESERVED
The author has drawn freely upon his essay on Ethical Principles Underlying Education, published in the Third Year-Book of The National Herbart Society for the Study of Education. He is indebted to the Society for permission to use this material.
The Riverside Press
CAMBRIDGE, MASSACHUSETTS
PRINTED IN THE U.S.A.
Contents
Education as a public businessIt is one of the complaints of the schoolmaster that the public does not defer to his professional opinion as completely as it does to that of practitioners in other professions. At first sight it might seem as though this indicated a defect either in the public or in the profession; and yet a wider view of the situation would suggest that such a conclusion is not a necessary one. The relations of education to the public are different from those of any other professional work. Education is a public business with us, in a sense that the protection and restoration of personal health or legal rights are not. To an extent characteristic of no other institution, save that of the state itself, the school has power to modify the social order. And under our political system, it is the right of each individual to have a voice in the making of social policies as, indeed, he has a vote in the determination of political affairs. If this be true, education is primarily a public business, and only secondarily a specialized vocation. The layman, then, will always have his right to some utterance on the operation of the public schools.
Education as expert serviceI have said โsome utterance,โ but not โallโ; for school-mastering has its own special mysteries, its own knowledge and skill into which the untrained layman cannot penetrate. We are just beginning to recognize that the school and the government have a common problem in this respect. Education and politics are two functions fundamentally controlled by public opinion. Yet the conspicuous lack of efficiency and economy in the school and in the state has quickened our recognition of a larger need for expert service. But just where shall public opinion justly express itself, and what shall properly be left to expert judgment?
The relations of expert opinion and public opinionIn so far as broad policies and ultimate ends affecting the welfare of all are to be determined, the public may well claim its right to settle issues by the vote or voice of majorities. But the selection and prosecution of the detailed ways and means by which the public will is to be executed efficiently must remain largely a matter of specialized and expert service. To the superior knowledge and technique required here, the public may well defer.
In the conduct of the schools, it is well for the citizens to determine the ends proper to them, and it is their privilege to judge of the efficacy of results. Upon questions that concern all the manifold details by which children are to be converted into desirable types of men and women, the expert schoolmaster should be authoritative, at least to a degree commensurate with his superior knowledge of this very complex problem. The administration of the schools, the making of the course of study, the selection of texts, the prescription of methods of teaching, these are matters with which the people, or their representatives upon boards of education, cannot deal save with danger of becoming mere meddlers.
The discussion of moral education an illustration of mistaken views of laymenNowhere is the validity of this distinction between education as a public business and education as an expert professional service brought out more clearly than in an analysis of the public discussion of the moral work of the school. How frequently of late have those unacquainted with the special nature of the school proclaimed the moral ends of education and at the same time demanded direct ethical instruction as the particular method by which they were to be realized! This, too, in spite of the fact that those who know best the powers and limitations of instruction as an instrument have repeatedly pointed out the futility of assuming that knowledge of right constitutes a guarantee of right doing. How common it is for those who assert that education is for social efficiency to assume that the school should return to the barren discipline of the traditional formal subjects, reading, writing, and the rest! This, too, regardless of the fact that it has taken a century of educational evolution to make the course of study varied and rich enough to call for those impulses and activities of social life which need training in the child. And how many who speak glowingly of the large services of the public schools to a democracy of free and self-reliant men affect a cynical and even vehement opposition to the โself-government of schoolsโ! These would not have the children learn to govern themselves and one another, but would have the masters rule them, ignoring the fact that this common practice in childhood may be a foundation for that evil condition in adult society where the citizens are arbitrarily ruled by political bosses.
One need not cite further cases of the incompetence of the lay public to deal with technical questions of school methods. Instances are plentiful to show that well-meaning people, competent enough to judge of the aims and results of school work, make a mistake in insisting upon the prerogative of directing the technical aspects of education with a dogmatism that would not characterize their statements regarding any other special field of knowledge or action.
A fundamental understanding of moral principles in educationNothing can be more useful than for the public and the teaching profession to understand their respective functions. The teacher needs to understand public opinion and the social order, as much as the public needs to comprehend the nature of expert educational service. It will take time to draw the boundary lines that will be conducive to respect, restraint, and efficiency in those concerned; but a beginning can be made upon fundamental matters, and nothing so touches the foundations of our educational thought as a discussion of the moral principles in education.
It is our pleasure to present a treatment of them by a thinker whose vital influence upon the reform of school methods is greater than that of any of his contemporaries. In his discussion of the social and psychological factors in moral education, there is much that will suggest what social opinion should determine, and much that will indicate what must be left to the trained teacher and school official.
THE MORAL PURPOSE OF THE SCHOOL
ITHE MORAL PURPOSE OF THE SCHOOL
Contents
An English contemporary philosopher has called attention to the difference between moral ideas and ideas about morality. โMoral ideasโ are ideas of any sort whatsoever which take effect in conduct and improve it, make it better than it otherwise would be. Similarly, one may say, immoral ideas are ideas of whatever sort (whether arithmetical or geographical or physiological) which show themselves in making behavior worse than it would otherwise be; and non-moral ideas, one may say, are such ideas and pieces of information as leave conduct uninfluenced for either the better or the worse. Now โideas about moralityโ may be morally indifferent or immoral or moral. There is nothing in the nature of ideas about morality, of information about honesty or purity or kindness which automatically transmutes such ideas into good character or good conduct.
This distinction between moral ideas, ideas of any sort whatsoever that have become a part of character and hence a part of the working motives of behavior, and ideas about moral action that may remain as inert and ineffective as if they were so much knowledge about Egyptian archรฆology, is fundamental to the discussion of moral education. The business of the educatorโwhether parent or teacherโis to see to it that the greatest possible number of ideas acquired by children and youth are acquired in such a vital way that they become moving ideas, motive-forces in the guidance of conduct. This demand and this opportunity make the moral purpose universal and dominant in all instructionโwhatsoever the topic. Were it not for this possibility, the familiar statement that the ultimate purpose of all education is character-forming would be hypocritical pretense; for as every one knows, the direct and immediate attention of teachers and pupils must be, for the greater part of the time, upon intellectual matters. It is out of the question to keep direct moral considerations constantly uppermost. But it is not out of the question to aim at making the methods of learning, of acquiring intellectual power, and of assimilating subject-matter, such that they will render behavior more enlightened, more consistent, more vigorous than it otherwise would be.
The same distinction between โmoral ideasโ and โideas about moralityโ explains for us a source of continual misunderstanding between teachers in the schools and critics of education outside of the schools. The latter look through the school programmes, the school courses of study, and do not find any place set apart for instruction in ethics or for โmoral teaching.โ Then they assert that the schools are doing nothing, or next to nothing, for character-training; they become emphatic, even vehement, about the moral deficiencies of public education. The schoolteachers, on the other hand, resent these criticisms as an injustice, and hold not only that they do โteach morals,โ but that they teach them every moment of the day, five days in the week. In this contention the teachers in principle are in the right; if they are in the wrong, it is not because special periods are not set aside for what after all can only be teaching about morals, but because their own characters, or their school atmosphere and ideals, or their methods of teaching, or the subject-matter which they teach, are not such in detail as to bring intellectual results into vital union with character so that they become working forces in behavior. Without discussing, therefore, the limits or the value of so-called direct moral instruction (or, better, instruction about morals), it may be laid down as fundamental that the influence of direct moral instruction, even at its very best, is comparatively small in amount and slight in influence, when the whole field of moral growth through education is taken
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