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Pragmatism as a philosophy of education has only come into its own in the
very late nineteenth and the twentieth century¶s. This is largely due to the work of
a number of educational philosophies such as William Heard Kilpatrick, Boyd
Bode, and George Counts. These men built an education structure on a
philosophical foundation wrought by such philosophers as Chauncey Wright,
William James, Charles S.Peirce, and the man who best combined the roles of
educator and philosopher, John Dewey.
Just as science and technology have been a blessing to us, they have also
been something of a burden. Americans are not, as Max Lerner has so cogently
pointed out, theorist; we are concerned with the end products of our genius. We
want to know, ³will it work and what good is it to us?´ whether we profess to
being humanists, idealists, realists, or what ever other term one might identify
Americans by, we are, as a people, deeply pragmatic.
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According to Robert R. Rusk, the Oxford Dictionary first referred to the
term µpragmatic¶ in 1643 and the term µpragmatism¶ in 1663. According to the
Concise Oxford Dictionary the term µpragmatic¶ means dealing with matters
according to their practical significance or immediate importance. The term
µpragmatism¶, according to the same source, means ³Doctrine that evaluates any
assertion solely by its practical consequences and its bearing on human interests.
The term pragmatism has been derived from the Greek term#%which means
use. Thus, pragmatism is an ism according to which uses the criteria of reality.
Pragmatism is basically an epistemological undertaking keynoted by its
theory of truth and meaning. This theory state that truth can be known only through
its practical consequences and is thus and individual or a social matter rather than
an absolute. This is implicit in the following statement by Peirce: Consider what
effects, that might conceivably have practical bearings, we conceived the object of
our conception to have. Then, our conception of these effects is the whole of our
conception of the object.
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One of the most important schools of philosophy of education is
pragmatism. It is also as old as idealism, naturalism and realism since it is more an
attitude, than a philosophy. In the fifth century B.C. Heraclitus said, ³One can not
step twice into the same river.´ Thus, Reality is a flux, things are ever changing.
Modern pragmatists agree with the Greek sophists. According to Protagores, ³Man
is the measure of all things.´ This maxim is the basis of modern humanism.
Another famous sophist Gorgias used to say, ³Nothing exists and if thing exists we
can never know it.´ This agnosticism has led to relativism in pragmatic
epistemology.
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Peirce influence on William James, along with the influence of the brilliant
utilitarian thinker, Chauncey Wright, did much to clarify James¶ thinking. Peirce¶s
influence on Dewey was less direct although Peirce was lecturing in logic at the
Johns Hopkins University while Dewey was there working toward his Ph.D. Most
of the influence of Peirce came to Dewey through James.
The concept of meaning which Peirce contributed to philosophy and which
is a definition of meaning simply says that a sentence¶s meaning is the sum total of
all of the sensory experience which might be conceptualized. In explaining this
concept of meaning in his essay, ³What Pragmatism Is,´ Peirce wrote,
C. It has been said, with some degree of justification, that Henry James wrote like
a philosopher, while his brother. William James, wrote like a novelist. Perhaps this
explains the enduring popularity of both men. As s philosopher, William James
arrived on the scene at a critical time in America thought. As Americans reacted to
the increasing technological and scientific changes in this country they turned
philosophically to ³science´. As Morton White has pointed out about William
James,
He came upon the scene when philosophy was being bullied by a tough and
militant scientism, but he only organized alternative seemed to be the absolute
idealism of the neo-Hegelians [sic] which he could not stomach.
Thus, James entered the arena in which a battle between religion and science
was being waged. Or, in more philosophical terms, he entered the conflict between
what he aptly characterized as the ³tender-minded´ and the ³tough-minded´. On
the side of the ³tender-minded´ were found the religious, idealistic, optimistic, and
rationalistic; while on the side of the ³tough-minded´ were found the irreligious,
materialistic, pessimistic, and empirical.
The sword with which James hoped to slay the dragons of ³tough-
mindedness´ and ³tender-mindedness´ was the system of pragmatism. For James,
pragmatism became more than a method It became his central philosophical
principle. As White has so aptly said of James, ³He wanted facts but he also
wanted a religion.´ And it was through pragmatism that he hoped to achieve both.
James was brilliant, concise, and perhaps most important, an independent thinking
is highly original. He has been described as ³original, exciting, and cosmopolitan.
You see by his what I meant when I called pragmatism a mediator and
reconciler««. She has in fact no prejudices what ever, no obstructive dogmas, no
rigid canons of what shall count as proof. She is completely genial. She will
entertain any hypothesis, she will consider any evidence. It follows that in the
religious field she is at a great advantage over both positivistic empiricism, with its
anti-theological bias, and over religious rationalism, with its exclusive interest in
the remote, the noble, the simple, and the abstract in the way of conception.
.
In his earliest philosophical phase, John Dewey, who has been described as
the greatest as American philosophy, was an Hegelian idealist. While at the Johns
Hopkins University he had fallen under the influence of George Sylvester Morris.
He was also influenced by the work or William Torrey Harris, probably America¶s
most important and popular spokesman for the Hegelian idealists.
During the first ten year of his college teaching (1884-1894), Dewey move
from the idealist¶s camp to the beginnings of a pragmatic philosophy which he was
to characterize with the name of instrumentalism.
During the twenty years immediately prior to the First World War, Dewey
worked at refining his philosophy it into play in the arena of human discourse.
Philosophy was not, for Dewey, a game played with intellectual abstractions and
theoretical constructs; rather it was par of the ongoing life of individuals and the
society. Philosophy was, as far as he was concerned, a part of culture and the way
we philosophized, as well as the things abut which we philosophized, was
determined in large part by this culture.
While Dewey was certain not the first educational philosopher, he saw the
relationship between philosophy and education in a new and wholly different
manner that did his predecessors. In Democracy and Education, first published in
1916, he tried to clarify the relationship.
In later years there were many ³disciples´ of John Dewey who in trying to
elaborate some of his ideas went to extremes that appalled their mentor. While the
impact of the child-centered schools in the 1930¶s cannot be discounted, it must be
pointed out that from the mid-1920¶s on, Dewey was a frequent critic of what came
to be known in American educational circles as ³progressivism´ or the
³progressive movement´.
There are two major points which must be made about the ontological bases
of pragmatism. First, the traditional distinction between mind and matter as two
separate and independent substances is rejected by the pragmatists, and second, the
pragmatists use, as their ontological base line the concept of experience.
Her only test of probable truth is what works best in the way of leading us,
what fits every part of life best and combine with the collectivity of experience¶s
demands, nothing being omitted
For the pragmatist, most questioning about the nature of the metaphysical
universe is simply idle speculation since we have no basis for any doctrine of
absolute reality beyond our own observations. If, as pragmatists, we wish to know
the nature of reality we should, rather than building ontological sandcastles,
immerse ourselves in the thick of life, experiencing as much of it as we can. For
the pragmatist, any absolute reality is simply our experiential world.
The pragmatic ontology differ in two major respect form that of the realist.
The realist says is a world which we can know because of our experience while the
pragmatist says that all we can know is our experience. Second, the pragmatic
ontology differs from that of the realist in its insistence that ³law´ is descriptive
rather than prescriptive, that ³law´ do not place demands upon nature and are not
intrinsic to nature but are, rather, devices to explain continuities that man has
experienced.
Finally, and most important, the pragmatist does not view reality as an
abstract ³thing´. Rather, it is a process of transaction which involves both doing
and undergoing, the two characteristics of experience. For experience is a two way
street: first is the doing and second is the process of deriving meaning from the act
and its results. Experience demands both dimensions, for the second cannot exist
without the first. And the first has no meaning without the second. Without
exploration of the meaning and consequences of activity, man would indeed be on
what the late radio comedian Fred Allen referred to as a ³treadmill to oblivion.´
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It seemed almost axiomatic that for true knowledge we must have recourse
to concepts coming from a reason above experience. But the introduction of the
experimental method signified precisely that such operations, carried on under
conditions of control, are just the ways in which fruitful ideas about nature are
obtained and tested.
Second is the refinement of the problem. This is the detailing of the problem,
the bringing it into the light to take a look at it and the focusing out of irrelevant
and extraneous matters.
The fifth step is the actual testing our solution under so ± called field
conditions. This is where the result of our intelligence are applied. In many cases it
will not matter if we have made a mistake. It will simply mean ³back to the
drawing board,´ and it is for this reason that many people underrate the importance
of the fourth step in this process. But not all applications of a solution leave
thealternatives of the fourth step open. It is quite possible that by taking a
particular course of action we make it impossible to later return to an alternatives
of action. Consider, in an age where nuclear war with all its fearful concomitants is
in the hands of a very few, the consequences of raining down hydrogen bombs on a
country. Could we ever return to take another alternative route to peace? The
though, were it not so frightening, would be ludicrous. It is for this reason that the
fourth step in the process places as great a moral burden on man¶s shoulders as
does the fifth.
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The question still remains, though, how are we to know what is the best
solution to a problem? Dewey finds growth the basis of all ethics. That which
contributes to growth is good. That which would stunt, deflect, or retard it is bad.
But, since man is not completely independent unto himself, what may appear good
in the private sense must also be explored in the public sense. We must ask two
questions then about an act or decision. First, what are the individual
consequences? And second, what are the public consequences? We must also
consider whether these consequences will contribute to or retard, growth.
The major concern, then, of pragmatic ethical theory is the public test, the
test that is open to the public and which can be reiterated or verified by others. This
is not to suggest that our morality need be determined by others, but as Dewey and
Tufts pointed out, there is a distinct relationship.
Morals are personal because they spring from personal insight, judgment,
and choice. Such facts as these, however, are wholly consistent with the fact that
what men think and believe is affected by common factors, and that the thought
and choice of one individual spread to others. They do not militate against the fact
that men have to at together, and that their conjoint action is embodied institutions
and laws««The material of personal reflection and of choice comes to each of us
from the customs, traditions, institutions, policies, and plans of these large
collective wholes.
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The pragmatist¶s standards of art and beauty differ from those of the other
philosophies we have discussed in that they do not exist in some separate realm.
What is beautiful is simply what we find beautiful in our own experience, what has
the power to move us and to make us feel deeply. Art is a form in which an artist
describes his own personal experience to the viewer. But the description need not
be detailed or an exact reproduction of what the artist has seen.
A more current way of saying this would be, ³the medium is the message.´
The test of a work of art is whether or not it can stir the viewer and
communicate to him the experience with all (or at least many) of the complex
feelings and ramifications the artist is attempting to convey. Thus, the public test of
a work of art is whether or not the artist has communicated his experience to us
and whether others share the sense of pleasure and esthetic satisfaction we receive
from a work of art.
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For the pragmatist, society is a process in which individuals participate.
Society is the source from which people derive all that makes them individual
while at the same time society is a product of the complex series of interactions
among the individuals whose lives and activities impinge upon each other.
Man derives his values from the society and since these values help
determine much of what his life will be, society and its relationship to the
individual may be one of the most important concerns for contemporary
pragmatists. Society is a basic concept in contemporary pragmatism since all
actions must be considered in the light of their social designed to pass along the
cultural heritage from one generation to the next, must be concerned with society
and with its students as members of society.
Pragmatism sees the school as vitally concerned with and interested in social
change since it needs to prepare the adults of the future to deal with the planning
necessarily involved in the process called society.
With the move from the rural agrarian social structure which existed before
the turn of the century, and with the increase in urbanization, transportation,
communication and industrialization, over the last 50 years, the need for social
planning has increased at an unbelievable rate. With the growth of new problems
such the uses of atomic energy, pollution, conservation of natural resources, other
space, drugs, increasing crime rates, education of disadvantaged children, first
class citizenship for Negro ±Americans and others too numerous to list , the school
has become the seed-bed for society. Never before argue the pragmatists, has there
been such a need for social concern and social planning. We simply cannot let
society run rampant down an unplanned path. To do this is court destruction not
just for American society. But for the world.
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Pragmatists believe that the aims are always determined by individual not by
any organization or any structure. Perhaps the best statement of what might be
called the pragmatist¶s educational aims can be found in the writing of John
Dewey The aim for education is to teach children to be comfortable in their
learning environment to an extent that children are living their life. Dewey
believed in this type of environment that is not considered a preparation for life,
but life. He believed that educators should know the things that motivate and
interest children and planaccordingly. Dewey believed that aims should grow out
of existing conditions, betentative, and have an end view.
While Dewey disliked the use of the term aims in its usual sense because it
implied an end and Dewey saw on final and permanent end to education, he did set
down three characteristics of good educational aims. These were:
1. An educational aim must be founded upon the intrinsic activates and needs
(including original instinct and acquired habits) of the given individual to be
educated «« it is one thing to use adult accomplishments as a context in which to
place and survey the doings of childhood and youth; it is quite another to set them
up as a fixed aim without regard to the concrete activates of those educated.
3. Educators have to be on their guard against ends that are alleged to be general
and ultimate. Every activity, however specific is , of course, general in its ramified
connection of possible future achievements, the less his present activity is tied
down to a small number of alternatives. If one knew enough, one could star almost
anywhere and sustain his activities continuously and fruitfully.
Thus, it would seem safe to ay that for Dewey and the pragmatists the one
³aim´ in education is to provide the conditions that make growth possible.
!!#"(")"
The student is an experiencing organism capable of using intelligence to
resolve its problems. He learns as he experiences; as he dose and as he undergoes.
As a thinking organism his experiences, and his reflections upon those experiences
become a part of him determining his likes, dislikes, and the future direction of his
learning. The pragmatist views the student as a whole organism constantly
interacting with the environment. The school is both a part of this environment and
a special manmade environment designed to provide the best possible educative
experience to the learner. For this reason the student is especially involved in
interaction with the school.
The whole organism which is the child consists of the biological child, the
psychological child, and the social child. The experiencing organism that is the
learner brings to school with him all the meanings, values, and experiences that
constitute his personality : his self.
!!#"(!
The role of the teacher is important in successfully educating children. The
teacher must capture the child¶s interest and build on the natural motivation that
exists. Teachers need to remember to vary their teaching methods to accommodate
each individual learning style. Not all children learn at the same pace or are at the
same point; therefore, the teacher must vary his/her style. Dewey believed that
knowledge should be organized and relate to current experiences.
The teacher, for the pragmatist, is a member of the learning group who
serves in the capacity of helper, guide, and arranger of experiences. He is as
involved in the educative process as are this students. An error common among
many who chose to call themselves progressive educators and who swear they are
simply following in the footsteps of such men as Dewey, Kilpatrick, Bode, and
Counts is the confusion of the concept of freedom and laissez-faire. As Childs has
pointed out, ««. If by a ³child- centered´ school is meant a school in which the
immature are left ³free´ to do whatever their own momentary impulses and whims
suggest, the pragmatists want to part in it.
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It would only be a slight exaggeration to say that the universe is the subject
matter for the pragmatist. Any educative experience is the subject matter of the
pragmatist¶s curriculum¶ any experience contributing to growth. The subject mater
exists ready to be explored, but the real concern must always be for the interaction
of the pupil with the subject matter of his current needs, capacities, and concerns.
The child cannot, in his earlier years in school, distinguish subject matter as
teacher so often understand it from his own interests and needs. Thus, the closer
the two can be aligned, the more successful will the teaching and learning situation
become. In the early yeas, according to many pragmatists, the curriculum should
not be hindered by subject matter lines but rather should be divided into units
which grow out of the questions and the experiences of the learners. The
curriculum is learner- centered. In changes and shifts as the needs of the learners
vary.
Subject matter, per se, and the traditional arrangement of subject matter are
seen as an arbitrary and wasteful system to which all learners have been forced to
conform. The pragmatist rejects this system in order to center the subject matter
around the problems and needs of the learner.
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The problems around which education is centered must be the real problems
of the students, not problems from txst books, or even problems thought up by the
teachers which have a neat solution that can be revealed at the end of the exercise.
True learning in no way resembles the magician¶s trick of pulling rabbits or
pigeons out of top hats. Pragmatic method is rooted in the psychological needs of
the students rather than in the logical order of the subject matter. Thus, method is
nothing more than the helping of the students to use intelligence and the scientific
method in the solution of problems that are meaningful to the child.
In the actual process of teaching there are a number of things that need to be
kept in mind. First, we must start where the learner is. As William Heard
Kilpatrick has pointed out,
Kilpatrick goes on to suggest that the teacher discuss with the students the
interests of the class and the types of things they would like to study. Interest is not
enough. It is necessary, but not a sufficient, condition for selecting an area of
concern. It should also offer a challenge and significant educational value. It is
important that the subject selected by the students be one to which they are
committed as wholeheartedly as possible. For if the topic has their commitment,
then the value of self direction may be implemented.
«the teacher will from start to finish encourage in the pupils as high a
degree of self-directed responsible acting on thinking as it is possible to get. To
feel one¶s self acting responsibly and so helping to create what is being done, and
to do this in a way to deserve respect from others, is one of the very keenest of
satisfactions. Thus, the method is primarily one of guidance.
Finally, Kilpatrick gives some practical suggestions which deal with
methodology. As the man whose entire academic career at Teachers College,
Columbia University, was dedicated to putting into educational practice the
theories arrived at by John Dewey, they may be said to represent the best thinking
on the subject of education method done by a pragmatist.
The teacher will as well as possible help the learners at each stage of the
effort: (i) to initiate the activity (to form or choose the purpose); (ii) to plan how to
carry the activity forward, (iii) to execute to plan: (iv) to evaluate progress during
the activity and the result at the end. While all this is going forward the teacher will
also (v) encourage the learners to think up and note suggestions or new leads for
other and further work; (vi) help them to formulate these suggestions both for
clarification of thinking and for later recall and possible use (perhaps writing them
in a book or on the board for future reference); (vii) help pupils criticize their
thinking en route or at the close, as may seen wise; and finally (viii) look back over
the whole process to pick up and fix important kinds of learning as well as draw
lessons for the future from both successes and failures.
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Taken to a logical conclusion. Dewey¶s theory would have the child who
finds himself in the company of thieves become a thief also. The tendency to
justify immoral or unethical conduct by rationalizing that ³everybody dose it´ is
rooted in Dewey¶s teaching.
" " &$ Strict acceptance of Dewey¶s theories would
eliminate teaching world geography unless the child can take a trip around the
world. History would be eliminated from the curriculum, because it is past and will
not be relived by the student.
««..geography and history supply subject matter which gives background and
outlook, intellectual perspective, to what might other wise be narrow personal
actins or mere forms of technical skill. With every increase of ability to place our
own doings in their time and space connections, our doings gain is significant
content. We realize that we citizens of no mean city in discovering the scene in
space of which we are denizens, and the continuous manifestation of endeavor in
time of which hw ear heir and continues. Thus our ordinary daily experiences
cease to be things of the moment and gain enduring substance.
Aside from the criticisms of those who seek to make political or social
capital from Dewey and his educational theories, there are a number of critics and
a variety of criticisms which need to be heard with regard to the pragmatic position
in both philosophy and education.
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It has been argued that the whole structure of the pragmatic position is
relatively unstable due to its lack of a sound ontological base. The contention that
eh pragmatist do not concern themselves with the clarification of their ontological
assumptions is valid. Because of their general orientation, the pragmatic movement
has emphasized concerns of an epistemological nature.
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On of the seemingly weakest points in the pragmatist¶s chain of though, and
the one that has probably subjected the pragmatists to more valid and invalid
criticism than any other theory of truth. If truth is seen as constantly being changed
and tested, rather than as a stable body of knowledge, the whole stability of the
universe is previous experience, which has been oriented toward finding and
cataloging such truths, will go for naught. All other major philosophical systems
are concerned with the nature of truth, and historically the vast majority have
found a core of stable, unchanging, absolute values on which they could rely. The
very fact that pragmatism challenges the existence of this core makes it, for many,
a dangerous and radical philosophy.
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For schoolmen the idea that there are no absolute and unchanging truths
offers another dangerous challenge that many feel unable or unwilling to accept.
Traditionally the school has been viewed as society¶s instrument for the
preservation and continuation of our cultural heritage. While the pragmatists would
not argue with this, they would carry it a step further. The school and the whole
process of education should be an instrument of social change and social
improvement. Not only should students be taught (and even here the pragmatists
would probably prefer to say ³not only should students be helped to learn«.´)
factual materials, they should deal with social problems. More conservative
schoolmen will argue that this is not the function of the school and that if the
school and the classroom become instrument of inquiry and of social change, we
are moving away from stability and toward anarchy.
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Perhaps the greatest criticism that can be leveled at the pragmatic
philosophers in the field of education is that while they have madder great inroads
in educational theory, and some inroads in educational practice in the elementary
schools, they are, from most educators, a group of thinkers largely ignored beyond
the payment of ritual lip-service. This should be especially painful to those who
would support a philosophy that measures much in terms of the practical
consequences of a course of action. In fact, pragmatism in education is for the most
part nothing but a straw man set up by the critics so they may knock it down.
While preached loudly in the classroom of institutions of teacher education, it is
not practiced in these very same classrooms or very many others around the
country.
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Pragmatism has had a wide appeal to the mind of educators despite its
general failure to emerge into practice. Because of this, and because of the many
years of teaching by such pragmatists as John Dewey, Boyd Bode, William Heard
Kilpatrick, and others, a whole cult grew up calling themselves progressive
educators. For inspiration they largely turned toward Teachers College, Columbia
University; but while turning in the direction of this fount of educational wisdom,
they too often took as the gospel of progressive education third, fourth and fifth-
hand accounts of what the intellectual leaders of the movement said and meant.
This cult of personality and hero worship, coupled wit the failure or inability of
many progressive educators to either read or understand the thinking of the
educational theorist, too often led to a warmed over form of laissez-fair freedom in
the classroom. The progressive education movement was, in fact, guilty of what
must have been for the leaders of the pragmatic movement the greatest of all sins,
reliance on authority as absolute. Because of this, and because of the burden of
clichés the progressive movement has had to bear, it has had little opportunity to
try its wings in the arena of public education.
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