Читать книгу The Universal Compass for Educators - Джон Дьюи - Страница 11

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It is, then, a sound instinct which identifies freedom with power to frame purposes and to execute or carry into effect purposes so framed. Such freedom is in turn identical with self-control; for the formation of purposes and the organization of means to execute them are the work of intelligence. Plate once defined a slave as the person who executes the purposes of another, and, as has just been said, a person is also a slave who is enslaved to his own blind desires. There is, I think, no point in the philosophy of progressive education which is sounder than its emphasis upon the importance of the participation of the learner in the formation of the purposes which direct his activities in the learning process, just as there is no defect in traditional education greater than its failure to secure the active cooperation of the pupil in construction of the purposes involved in his studying. But the meaning of purposes and ends is not self-evident and self-explanatory. The more their educational importance is emphasized, the more important it is to understand what a purpose is; how it arises and how it functions in experience.

A genuine purpose always starts with an impulse. Obstruction of the immediate execution of an impulse converts it into a desire. Nevertheless neither impulse nor desire is itself a purpose. A purpose is an end-view. That is, it involves foresight of the consequences which will result from acting upon impulse. Foresight of consequences involves the operation of intelligence. It demands, in the first place, observation of objective conditions and circumstances. For impulse and desire produce consequences not by themselves alone but through their interaction or co- operation with surrounding conditions. The impulse for such a simple action as walking is executed only in active conjunction with the ground on which one stands. Under ordinary circumstances, we do not have to pay much attention to the ground. In a ticklish situation we have to observe very carefully just what the conditions are, as in climbing a steep and rough mountain where no trail has been laid out. Exercise of observation is, then, one condition of transformation of impulse into a purpose. As in the sign by a railway crossing, we have to stop, look, and listen.

But observation alone is not enough. We have to understand the significance of what we see, hear, and touch. This significance consists of the consequences that will result when what is seen is acted upon. A baby may see the brightness of a dame and be attracted thereby to reach for it. The significance of the flame is then not its brightness but its power to burn, as the consequence that will result from touching it. We can be aware of consequences only because of previous experiences. In cases that are familiar because of many prior experiences we do not have to stop to remember just what those experiences were. A dame comes to signify light and heat without our having expressly to think of previous experiences of heat and burning. But in unfamiliar cases, we cannot tell just what the consequences of observed conditions will be unless we go over past experiences in our mind, unless we reflect upon them and by seeing what is similar in them to those now present, go on to form a judgment of what may be expected in the present situation. The formation of purposes is, then, a rather complex intellectual operation. It involves (1) observation of surrounding conditions; (2) knowledge of what has happened in similar situations in the past, a knowledge obtained partly by recollection and partly from the in- formation, advice, and warning of those who have had a wider experience; and (3) judgment which puts together what is observed and what is recalled to see what they signify. A purpose differs from an original impulse and desire through its translation into a plan and method of action based upon foresight of the consequences of acting under given observed conditions in a certain way. "If wishes were horses, beggars would ride." Desire for some thing may be intense. It may be so strong as to override estimation of the consequences that will follow acting upon it. Such occurrences do not provide the model for education. The crucial educational problem is that of pre curing the postponement of immediate action upon desire until observation and judgment have intervened. Unless I am mistaken, this point is definitely relevant to the conduct of progressive schools. Overemphasis upon activity as an end, instead of upon intelligent activity, leads to identification of freedom with immediate execution of impulses and desires. This identification is justified by a confusion of impulse with purpose; although, as has just been said, there is no purpose unless overt action is postponed until there is foresight of the consequences of carrying the impulse into execution-a foresight that is impossible without observation, information, and judgment. Mere foresight, even if it takes the form of accurate prediction, is not, of course, enough. The intellectual anticipation, the idea of consequences, must blend with desire and impulse to acquire moving force. It then gives direction to what otherwise is blind, while desire gives ideas impetus and momentum. An idea then becomes a plan in and for an activity to be carried out. Suppose a man has a desire to secure a new home, say by building a house. No matter how strong his desire, it cannot be directly executed. The man must form an idea of what kind of house he wants, including the number and arrangement of rooms, etc. He has to draw a plan, and have blue prints and specifications made. Ah this might be an idle amusement for spare time unless he also took stock of his resources. He must consider the relation of his funds and available credit to the execution of the plan. He has to investigate available sites, their price, their nearness to his place of business, to a congenial neighborhood, to school facilities, and so on and so on. All of the things reckoned with: his ability to pay, size and needs of family, possible locations, etc., etc., are objective facts. They are no part of the original desire. But they have to be viewed and judged in order that a desire may be converted into a purpose and a purpose into a plan of action.

All of us have desires, all at least who have not become so pathological that they are completely apathetic. These desires are the ultimate moving springs of action. A professional businessman wishes to succeed in his career; a general wishes to win the battle; a parent to have a comfortable home for his family, and to educate his children, and so on indefinitely. The intensity of the desire measures the strength of the efforts that will be put forth. But the wishes are empty castles in the air unless they are translated into the means by which they may be realized. The question of how soon of means takes the place of a projected imaginative end, and, since means are objective, they have to be studied and understood if a genuine purpose is to be formed.

Traditional education tended to ignore the importance personal impulse and desire as moving springs. But this is no reason why progressive education should identify impulse and desire with purpose and thereby pass lightly over the need for careful observation, for wide range of information, and for judgment if students are to share in the formation of the purposes which activate them. In an educational scheme, the occurrence of a desire and impulse is not the final end. It is an occasion and a demand for the formation of a plan and method of activity. Such a plan, to repeat, can be formed only by study of conditions and by sewing all relevant information.

The teacher's business is to see that the occasion is taken advantage of. Since freedom resides in the operations of intelligent observation and judgment by which a purpose is developed, guidance given by the teacher to the exercise of the pupils' intelligence is an aid to freedom, not a restriction upon it. Sometimes teachers seem to be afraid even to make suggestions to the members of a group as to what they should do. I have heard of cases in which children are surrounded with objects and materials and then left entirely to themselves, the teacher being loath to suggest even what might be done with the materials lest freedom be infringed upon. Why, then, even supply materials, since they are a source of some suggestion or other? But what is more important is that the suggestion upon which pupils act must in any case come from some- where. It is impossible to understand why a suggestion from one who has a larger experience and a wider horizon should not be at least as valid as a suggestion arising from some more or less accidental source.

It is possible of course to abuse the office, and to force the activity of the young into channels which express the teacher's purpose rather than that of the pupils. But the way to avoid this danger is not for the adult to withdraw entirely. The way is, first, for the teacher to be intelligently aware of the capacities, needs, and past experiences of those under instruction, and, secondly, to allow the suggestion made to develop into a plan and project by means of the further suggestions contributed and organized into a whole by the members of the group. The plan, in other words, is a co-operative enterprise, not a dictation. The teacher's suggestion is wt a mold for a cast-iron result but is a starting point to be developed into a plan through contributions from the experience of all engaged in the learning process. The development occurs through reciprocal give-and-take, the teacher taking but not being afraid also to give. The essential point is that the purpose grow and take shape through the process of social intelligence.