John Dewey Quotes

The revolution in scientific ideas just mentioned is primarily logical. It is due to recognition that the very method of physical science, with its primary standard units of mass, space, and time, is concerned with measurements of relations of change, not with individuals as such.

Some one remarked that the best way to unite all the nations on this globe would be an attack from some other planet. In the face of such an alien enemy, people would respond with a sense of their unity of interest and purpose. We have the next thing to that at the present time

If the eye is constantly greeted by harmonious objects, having elegance of form and color, a standard of taste naturally grows up. The effect of a tawdry, unarranged, and over-decorated environment works for the deterioration of taste, just as meager and barren surroundings starve out the desire for beauty. Against such odds, conscious teaching can hardly do more than convey second-hand information as to what others think. Such taste never becomes spontaneous and personally engrained, but remains a labored reminder of what those think to whom one has been taught to look up.

The ideal of using the present simply to get ready for the future contradicts itself... We always live at the time we live and not at some other time, and only by extracting at each present time the full meaning of each present experience are we prepared for doing the same thing in the future. This is the only preparation which in the long run amounts to anything.

Zıt yönde bir aşırılığa gidilerek, mevcut koşullar altında her ne kadar doğal görünse de yine de talihsiz olan bir şekilde, eğitimin kullanacağı materyali şimdideki deneyimden seçmesi ve öğrencinin şimdinin ve geleceğin sorunları ile baş edebilmesini sağlaması biçimindeki geçerli düşünce, çoğu zaman ilerlemeci anlayışa sahip okulların geçmişi büyük ölçüde yok sayabileceği düşüncesine dönüştürülmüştür. Eğer şimdi, geçmişten koparılabilecek olsaydı bu çıkarım geçerli olurdu. Ancak şimdiyi anlamakta kullanılabilecek tek yol geçmişin başarılarıdır. Tıpkı bireyin kendisini içerisinde bulduğu koşulları anlamak için belleğine yönelmek zorunda olması gibi, şimdideki toplumsal yaşamın sorunları geçmişle o kadar yakın ve doğrudan bir ilişki içerisindedir ki; öğrenciler bu sorunların geçmişte yatan kökenlerini incelemeden ne bu sorunları anlayabilirler ne de en iyi çözüm yollarını bulabilirler. Başka bir deyişle, öğrenmenin amaçlarının gelecekte ve kullanması gereken materyalin de şimdide olduğu şeklindeki geçerli prensip, ancak ve ancak şimdideki deneyimin geriye doğru genişletilebildiği oranda hayata geçirilebilir. Deneyim, geleceğe doğru ancak geçmişe doğru da genişlediği sürece genişleyebilir.

ان التهديد الخطير الذي يواجه ديمقراطيتنا ليس هو وجود دول تسلطية شمولية ، بل انه الوجود داخل مواقفنا الشخصية وداخل مؤسساتنا هو الذي يعطي انتصارا للسلطة الخارجية والنظام والهيمنة والاعتماد على (الزعيم) في الدول الاجنبية . ومن ثم ايضا فان ساحة المعركة هي هنا - داخل انفسنا ومؤسساتنا.

It is mere ignorance that leads then to the supposition that connection of art and esthetic perception with experience signifies a lowering of their significance and dignity.

Art is not the possession of the few who are recognized writers, painters, musicians; it is the authentic expression of any and all individuality. Those who have the gift of creative expression in unusually large measure disclose the meaning of the individuality of others to those others. In participating in the work of art, they become artists in their activity. They learn to know and honor individuality in whatever form it appears. The fountains of creative activity are discovered and released. The free individuality which is the source of art is also the final source of creative development in time.

An empirical philosophy is in any case a kind of intellectual disrobing. We cannot permanently divest ourselves of the intellectual habits we take on and wear when we assimilate the culture of our own time and place. But intelligent furthering of culture demands that we take some of them off, that we inspect them critically to see what they are made of and what wearing them does to us. We cannot achieve recovery of primitive naïveté. But there is attainable a cultivated naïveté of eye, ear and thought.

Anyone who has begun to think, places some portion of the world in jeopardy.

We must stop even thinking of standing up straight. To think of it is fatal, for it commits us to the operation of an established habit of standing wrong. We must find an act within our power which is disconnected from any thought about standing. We must start to do another thing which on one side inhibits our falling into the customary bad position and on the other side is the beginning of a series of acts which may lead into the correct posture.[2] The hard-drinker

The educational process has no end beyond itself; it is its own end.

Every thinker puts some portion of an apparently stable world in peril and no one can wholly predict what will emerge in its place.

In a sense the mind of savage peoples is an effect, rather than a cause, of their backward institutions.

To see the organism in nature, the nervous system in the organism, the brain in the nervous system, the cortex in the brain is the answer to the problems which haunt philosophy. And when thus seen they will be seen to be in, not as marbles are in a box but as events are in history, in a moving, growing never finished process.