Democracy and Education Part 4

In one sense, it is a matter of indifference by what psychological means the subject matter for reflection is provided. Memory, observation, reading, communication, are all avenues for supplying data. The relative proportion to be obtained from each is a matter of the specific features of the particular problem in hand. It is foolish to insist upon observation of objects presented to the senses if the student is so familiar with the objects that he could just as well recall the facts independently. It is possible to induce undue and crippling dependence upon sense-presentations. No one can carry around with him a museum of all the things whose properties will a.s.sist the conduct of thought. A well-trained mind is one that has a maximum of resources behind it, so to speak, and that is accustomed to go over its past experiences to see what they yield. On the other hand, a quality or relation of even a familiar object may previously have been pa.s.sed over, and be just the fact that is helpful in dealing with the question. In this case direct observation is called for. The same principle applies to the use to be made of observation on one hand and of reading and "telling" on the other. Direct observation is naturally more vivid and vital. But it has its limitations; and in any case it is a necessary part of education that one should acquire the ability to supplement the narrowness of his immediately personal experiences by utilizing the experiences of others. Excessive reliance upon others for data (whether got from reading or listening) is to be depreciated. Most objectionable of all is the probability that others, the book or the teacher, will supply solutions ready-made, instead of giving material that the student has to adapt and apply to the question in hand for himself.

There is no inconsistency in saying that in schools there is usually both too much and too little information supplied by others. The acc.u.mulation and acquisition of information for purposes of reproduction in recitation and examination is made too much of. "Knowledge," in the sense of information, means the working capital, the indispensable resources, of further inquiry; of finding out, or learning, more things. Frequently it is treated as an end itself, and then the goal becomes to heap it up and display it when called for. This static, cold-storage ideal of knowledge is inimical to educative development. It not only lets occasions for thinking go unused, but it swamps thinking. No one could construct a house on ground cluttered with miscellaneous junk. Pupils who have stored their "minds" with all kinds of material which they have never put to intellectual uses are sure to be hampered when they try to think. They have no practice in selecting what is appropriate, and no criterion to go by; everything is on the same dead static level. On the other hand, it is quite open to question whether, if information actually functioned in experience through use in application to the student's own purposes, there would not be need of more varied resources in books, pictures, and talks than are usually at command.

III. The correlate in thinking of facts, data, knowledge already acquired, is suggestions, inferences, conjectured meanings, suppositions, tentative explanations:-ideas, in short. Careful observation and recollection determine what is given, what is already there, and hence a.s.sured. They cannot furnish what is lacking. They define, clarify, and locate the question; they cannot supply its answer. Projection, invention, ingenuity, devising come in for that purpose. The data arouse suggestions, and only by reference to the specific data can we pa.s.s upon the appropriateness of the suggestions. But the suggestions run beyond what is, as yet, actually given in experience. They forecast possible results, things to do, not facts (things already done). Inference is always an invasion of the unknown, a leap from the known.

In this sense, a thought (what a thing suggests but is not as it is presented) is creative,-an incursion into the novel. It involves some inventiveness. What is suggested must, indeed, be familiar in some context; the novelty, the inventive devising, clings to the new light in which it is seen, the different use to which it is put. When Newton thought of his theory of gravitation, the creative aspect of his thought was not found in its materials. They were familiar; many of them commonplaces-sun, moon, planets, weight, distance, ma.s.s, square of numbers. These were not original ideas; they were established facts. His originality lay in the use to which these familiar acquaintances were put by introduction into an unfamiliar context. The same is true of every striking scientific discovery, every great invention, every admirable artistic production. Only silly folk identify creative originality with the extraordinary and fanciful; others recognize that its measure lies in putting everyday things to uses which had not occurred to others. The operation is novel, not the materials out of which it is constructed.

The educational conclusion which follows is that all thinking is original in a projection of considerations which have not been previously apprehended. The child of three who discovers what can be done with blocks, or of six who finds out what he can make by putting five cents and five cents together, is really a discoverer, even though everybody else in the world knows it. There is a genuine increment of experience; not another item mechanically added on, but enrichment by a new quality. The charm which the spontaneity of little children has for sympathetic observers is due to perception of this intellectual originality. The joy which children themselves experience is the joy of intellectual constructiveness-of creativeness, if the word may be used without misunderstanding. The educational moral I am chiefly concerned to draw is not, however, that teachers would find their own work less of a grind and strain if school conditions favored learning in the sense of discovery and not in that of storing away what others pour into them; nor that it would be possible to give even children and youth the delights of personal intellectual productiveness-true and important as are these things. It is that no thought, no idea, can possibly be conveyed as an idea from one person to another. When it is told, it is, to the one to whom it is told, another given fact, not an idea. The communication may stimulate the other person to realize the question for himself and to think out a like idea, or it may smother his intellectual interest and suppress his dawning effort at thought. But what he directly gets cannot be an idea. Only by wrestling with the conditions of the problem at first hand, seeking and finding his own way out, does he think. When the parent or teacher has provided the conditions which stimulate thinking and has taken a sympathetic att.i.tude toward the activities of the learner by entering into a common or conjoint experience, all has been done which a second party can do to instigate learning. The rest lies with the one directly concerned. If he cannot devise his own solution (not of course in isolation, but in correspondence with the teacher and other pupils) and find his own way out he will not learn, not even if he can recite some correct answer with one hundred per cent accuracy. We can and do supply ready-made "ideas" by the thousand; we do not usually take much pains to see that the one learning engages in significant situations where his own activities generate, support, and clinch ideas-that is, perceived meanings or connections. This does not mean that the teacher is to stand off and look on; the alternative to furnishing ready-made subject matter and listening to the accuracy with which it is reproduced is not quiescence, but partic.i.p.ation, sharing, in an activity. In such shared activity, the teacher is a learner, and the learner is, without knowing it, a teacher-and upon the whole, the less consciousness there is, on either side, of either giving or receiving instruction, the better. IV. Ideas, as we have seen, whether they be humble guesses or dignified theories, are antic.i.p.ations of possible solutions. They are antic.i.p.ations of some continuity or connection of an activity and a consequence which has not as yet shown itself. They are therefore tested by the operation of acting upon them. They are to guide and organize further observations, recollections, and experiments. They are intermediate in learning, not final. All educational reformers, as we have had occasion to remark, are given to attacking the pa.s.sivity of traditional education. They have opposed pouring in from without, and absorbing like a sponge; they have attacked drilling in material as into hard and resisting rock. But it is not easy to secure conditions which will make the getting of an idea identical with having an experience which widens and makes more precise our contact with the environment. Activity, even self-activity, is too easily thought of as something merely mental, cooped up within the head, or finding expression only through the vocal organs.

While the need of application of ideas gained in study is acknowledged by all the more successful methods of instruction, the exercises in application are sometimes treated as devices for fixing what has already been learned and for getting greater practical skill in its manipulation. These results are genuine and not to be despised. But practice in applying what has been gained in study ought primarily to have an intellectual quality. As we have already seen, thoughts just as thoughts are incomplete. At best they are tentative; they are suggestions, indications. They are standpoints and methods for dealing with situations of experience. Till they are applied in these situations they lack full point and reality. Only application tests them, and only testing confers full meaning and a sense of their reality. Short of use made of them, they tend to segregate into a peculiar world of their own. It may be seriously questioned whether the philosophies (to which reference has been made in section 2 of chapter X) which isolate mind and set it over against the world did not have their origin in the fact that the reflective or theoretical cla.s.s of men elaborated a large stock of ideas which social conditions did not allow them to act upon and test. Consequently men were thrown back into their own thoughts as ends in themselves.

However this may be, there can be no doubt that a peculiar artificiality attaches to much of what is learned in schools. It can hardly be said that many students consciously think of the subject matter as unreal; but it a.s.suredly does not possess for them the kind of reality which the subject matter of their vital experiences possesses. They learn not to expect that sort of reality of it; they become habituated to treating it as having reality for the purposes of recitations, lessons, and examinations. That it should remain inert for the experiences of daily life is more or less a matter of course. The bad effects are twofold. Ordinary experience does not receive the enrichment which it should; it is not fertilized by school learning. And the att.i.tudes which spring from getting used to and accepting half-understood and ill-digested material weaken vigor and efficiency of thought.

If we have dwelt especially on the negative side, it is for the sake of suggesting positive measures adapted to the effectual development of thought. Where schools are equipped with laboratories, shops, and gardens, where dramatizations, plays, and games are freely used, opportunities exist for reproducing situations of life, and for acquiring and applying information and ideas in the carrying forward of progressive experiences. Ideas are not segregated, they do not form an isolated island. They animate and enrich the ordinary course of life. Information is vitalized by its function; by the place it occupies in direction of action. The phrase "opportunities exist" is used purposely. They may not be taken advantage of; it is possible to employ manual and constructive activities in a physical way, as means of getting just bodily skill; or they may be used almost exclusively for "utilitarian," i.e., pecuniary, ends. But the disposition on the part of upholders of "cultural" education to a.s.sume that such activities are merely physical or professional in quality, is itself a product of the philosophies which isolate mind from direction of the course of experience and hence from action upon and with things. When the "mental" is regarded as a self-contained separate realm, a counterpart fate befalls bodily activity and movements. They are regarded as at the best mere external annexes to mind. They may be necessary for the satisfaction of bodily needs and the attainment of external decency and comfort, but they do not occupy a necessary place in mind nor enact an indispensable role in the completion of thought. Hence they have no place in a liberal education-i.e., one which is concerned with the interests of intelligence. If they come in at all, it is as a concession to the material needs of the ma.s.ses. That they should be allowed to invade the education of the elite is unspeakable. This conclusion follows irresistibly from the isolated conception of mind, but by the same logic it disappears when we perceive what mind really is-namely, the purposive and directive factor in the development of experience. While it is desirable that all educational inst.i.tutions should be equipped so as to give students an opportunity for acquiring and testing ideas and information in active pursuits typifying important social situations, it will, doubtless, be a long time before all of them are thus furnished. But this state of affairs does not afford instructors an excuse for folding their hands and persisting in methods which segregate school knowledge. Every recitation in every subject gives an opportunity for establishing cross connections between the subject matter of the lesson and the wider and more direct experiences of everyday life. Cla.s.sroom instruction falls into three kinds. The least desirable treats each lesson as an independent whole. It does not put upon the student the responsibility of finding points of contact between it and other lessons in the same subject, or other subjects of study. Wiser teachers see to it that the student is systematically led to utilize his earlier lessons to help understand the present one, and also to use the present to throw additional light upon what has already been acquired. Results are better, but school subject matter is still isolated. Save by accident, out-of-school experience is left in its crude and comparatively irreflective state. It is not subject to the refining and expanding influences of the more accurate and comprehensive material of direct instruction. The latter is not motivated and impregnated with a sense of reality by being intermingled with the realities of everyday life. The best type of teaching bears in mind the desirability of affecting this interconnection. It puts the student in the habitual att.i.tude of finding points of contact and mutual bearings.

Summary. Processes of instruction are unified in the degree in which

they center in the production of good habits of thinking. While we may speak, without error, of the method of thought, the important thing is that thinking is the method of an educative experience. The essentials of method are therefore identical with the essentials of reflection. They are first that the pupil have a genuine situation of experience-that there be a continuous activity in which he is interested for its own sake; secondly, that a genuine problem develop within this situation as a stimulus to thought; third, that he possess the information and make the observations needed to deal with it; fourth, that suggested solutions occur to him which he shall be responsible for developing in an orderly way; fifth, that he have opportunity and occasion to test his ideas by application, to make their meaning clear and to discover for himself their validity.

Chapter Thirteen: The Nature of Method

1. The Unity of Subject Matter and Method.

The trinity of school topics is subject matter, methods, and administration or government. We have been concerned with the two former in recent chapters. It remains to disentangle them from the context in which they have been referred to, and discuss explicitly their nature. We shall begin with the topic of method, since that lies closest to the considerations of the last chapter. Before taking it up, it may be well, however, to call express attention to one implication of our theory; the connection of subject matter and method with each other. The idea that mind and the world of things and persons are two separate and independent realms-a theory which philosophically is known as dualism-carries with it the conclusion that method and subject matter of instruction are separate affairs. Subject matter then becomes a ready-made systematized cla.s.sification of the facts and principles of the world of nature and man. Method then has for its province a consideration of the ways in which this antecedent subject matter may be best presented to and impressed upon the mind; or, a consideration of the ways in which the mind may be externally brought to bear upon the matter so as to facilitate its acquisition and possession. In theory, at least, one might deduce from a science of the mind as something existing by itself a complete theory of methods of learning, with no knowledge of the subjects to which the methods are to be applied. Since many who are actually most proficient in various branches of subject matter are wholly innocent of these methods, this state of affairs gives opportunity for the retort that pedagogy, as an alleged science of methods of the mind in learning, is futile;-a mere screen for concealing the necessity a teacher is under of profound and accurate acquaintance with the subject in hand.

But since thinking is a directed movement of subject matter to a completing issue, and since mind is the deliberate and intentional phase of the process, the notion of any such split is radically false. The fact that the material of a science is organized is evidence that it has already been subjected to intelligence; it has been methodized, so to say. Zoology as a systematic branch of knowledge represents crude, scattered facts of our ordinary acquaintance with animals after they have been subjected to careful examination, to deliberate supplementation, and to arrangement to bring out connections which a.s.sist observation, memory, and further inquiry. Instead of furnishing a starting point for learning, they mark out a consummation. Method means that arrangement of subject matter which makes it most effective in use. Never is method something outside of the material.

How about method from the standpoint of an individual who is dealing with subject matter? Again, it is not something external. It is simply an effective treatment of material-efficiency meaning such treatment as utilizes the material (puts it to a purpose) with a minimum of waste of time and energy. We can distinguish a way of acting, and discuss it by itself; but the way exists only as way-of-dealing-with-material. Method is not ant.i.thetical to subject matter; it is the effective direction of subject matter to desired results. It is ant.i.thetical to random and ill-considered action,-ill-considered signifying ill-adapted.

The statement that method means directed movement of subject matter towards ends is formal. An ill.u.s.tration may give it content. Every artist must have a method, a technique, in doing his work. Piano playing is not hitting the keys at random. It is an orderly way of using them, and the order is not something which exists ready-made in the musician's hands or brain prior to an activity dealing with the piano. Order is found in the disposition of acts which use the piano and the hands and brain so as to achieve the result intended. It is the action of the piano directed to accomplish the purpose of the piano as a musical instrument. It is the same with "pedagogical" method. The only difference is that the piano is a mechanism constructed in advance for a single end; while the material of study is capable of indefinite uses. But even in this regard the ill.u.s.tration may apply if we consider the infinite variety of kinds of music which a piano may produce, and the variations in technique required in the different musical results secured. Method in any case is but an effective way of employing some material for some end.

These considerations may be generalized by going back to the conception of experience. Experience as the perception of the connection between something tried and something undergone in consequence is a process. Apart from effort to control the course which the process takes, there is no distinction of subject matter and method. There is simply an activity which includes both what an individual does and what the environment does. A piano player who had perfect mastery of his instrument would have no occasion to distinguish between his contribution and that of the piano. In well-formed, smooth-running functions of any sort,-skating, conversing, hearing music, enjoying a landscape,-there is no consciousness of separation of the method of the person and of the subject matter. In whole-hearted play and work there is the same phenomenon.

When we reflect upon an experience instead of just having it, we inevitably distinguish between our own att.i.tude and the objects toward which we sustain the att.i.tude. When a man is eating, he is eating food. He does not divide his act into eating and food. But if he makes a scientific investigation of the act, such a discrimination is the first thing he would effect. He would examine on the one hand the properties of the nutritive material, and on the other hand the acts of the organism in appropriating and digesting. Such reflection upon experience gives rise to a distinction of what we experience (the experienced) and the experiencing-the how. When we give names to this distinction we have subject matter and method as our terms. There is the thing seen, heard, loved, hated, imagined, and there is the act of seeing, hearing, loving, hating, imagining, etc.

This distinction is so natural and so important for certain purposes, that we are only too apt to regard it as a separation in existence and not as a distinction in thought. Then we make a division between a self and the environment or world. This separation is the root of the dualism of method and subject matter. That is, we a.s.sume that knowing, feeling, willing, etc., are things which belong to the self or mind in its isolation, and which then may be brought to bear upon an independent subject matter. We a.s.sume that the things which belong in isolation to the self or mind have their own laws of operation irrespective of the modes of active energy of the object. These laws are supposed to furnish method. It would be no less absurd to suppose that men can eat without eating something, or that the structure and movements of the jaws, throat muscles, the digestive activities of stomach, etc., are not what they are because of the material with which their activity is engaged. Just as the organs of the organism are a continuous part of the very world in which food materials exist, so the capacities of seeing, hearing, loving, imagining are intrinsically connected with the subject matter of the world. They are more truly ways in which the environment enters into experience and functions there than they are independent acts brought to bear upon things. Experience, in short, is not a combination of mind and world, subject and object, method and subject matter, but is a single continuous interaction of a great diversity (literally countless in number) of energies.

For the purpose of controlling the course or direction which the moving unity of experience takes we draw a mental distinction between the how and the what. While there is no way of walking or of eating or of learning over and above the actual walking, eating, and studying, there are certain elements in the act which give the key to its more effective control. Special attention to these elements makes them more obvious to perception (letting other factors recede for the time being from conspicuous recognition). Getting an idea of how the experience proceeds indicates to us what factors must be secured or modified in order that it may go on more successfully. This is only a somewhat elaborate way of saying that if a man watches carefully the growth of several plants, some of which do well and some of which amount to little or nothing, he may be able to detect the special conditions upon which the prosperous development of a plant depends. These conditions, stated in an orderly sequence, would const.i.tute the method or way or manner of its growth. There is no difference between the growth of a plant and the prosperous development of an experience. It is not easy, in either case, to seize upon just the factors which make for its best movement. But study of cases of success and failure and minute and extensive comparison, helps to seize upon causes. When we have arranged these causes in order, we have a method of procedure or a technique.

A consideration of some evils in education that flow from the isolation of method from subject matter will make the point more definite.

(I) In the first place, there is the neglect (of which we have spoken) of concrete situations of experience. There can be no discovery of a method without cases to be studied. The method is derived from observation of what actually happens, with a view to seeing that it happen better next time. But in instruction and discipline, there is rarely sufficient opportunity for children and youth to have the direct normal experiences from which educators might derive an idea of method or order of best development. Experiences are had under conditions of such constraint that they throw little or no light upon the normal course of an experience to its fruition. "Methods" have then to be authoritatively recommended to teachers, instead of being an expression of their own intelligent observations. Under such circ.u.mstances, they have a mechanical uniformity, a.s.sumed to be alike for all minds. Where flexible personal experiences are promoted by providing an environment which calls out directed occupations in work and play, the methods ascertained will vary with individuals-for it is certain that each individual has something characteristic in his way of going at things.

(ii) In the second place, the notion of methods isolated from subject matter is responsible for the false conceptions of discipline and interest already noted. When the effective way of managing material is treated as something ready-made apart from material, there are just three possible ways in which to establish a relationship lacking by a.s.sumption. One is to utilize excitement, shock of pleasure, tickling the palate. Another is to make the consequences of not attending painful; we may use the menace of harm to motivate concern with the alien subject matter. Or a direct appeal may be made to the person to put forth effort without any reason. We may rely upon immediate strain of "will." In practice, however, the latter method is effectual only when instigated by fear of unpleasant results. (iii) In the third place, the act of learning is made a direct and conscious end in itself. Under normal conditions, learning is a product and reward of occupation with subject matter. Children do not set out, consciously, to learn walking or talking. One sets out to give his impulses for communication and for fuller intercourse with others a show. He learns in consequence of his direct activities. The better methods of teaching a child, say, to read, follow the same road. They do not fix his attention upon the fact that he has to learn something and so make his att.i.tude self-conscious and constrained. They engage his activities, and in the process of engagement he learns: the same is true of the more successful methods in dealing with number or whatever. But when the subject matter is not used in carrying forward impulses and habits to significant results, it is just something to be learned. The pupil's att.i.tude to it is just that of having to learn it. Conditions more unfavorable to an alert and concentrated response would be hard to devise. Frontal attacks are even more wasteful in learning than in war. This does not mean, however, that students are to be seduced unaware into preoccupation with lessons. It means that they shall be occupied with them for real reasons or ends, and not just as something to be learned. This is accomplished whenever the pupil perceives the place occupied by the subject matter in the fulfilling of some experience.

(iv) In the fourth place, under the influence of the conception of the separation of mind and material, method tends to be reduced to a cut and dried routine, to following mechanically prescribed steps. No one can tell in how many schoolrooms children reciting in arithmetic or grammar are compelled to go through, under the alleged sanction of method, certain preordained verbal formulae. Instead of being encouraged to attack their topics directly, experimenting with methods that seem promising and learning to discriminate by the consequences that accrue, it is a.s.sumed that there is one fixed method to be followed. It is also naively a.s.sumed that if the pupils make their statements and explanations in a certain form of "a.n.a.lysis," their mental habits will in time conform. Nothing has brought pedagogical theory into greater disrepute than the belief that it is identified with handing out to teachers recipes and models to be followed in teaching. Flexibility and initiative in dealing with problems are characteristic of any conception to which method is a way of managing material to develop a conclusion. Mechanical rigid woodenness is an inevitable corollary of any theory which separates mind from activity motivated by a purpose.

2. Method as General and as Individual. In brief, the method of teaching is the method of an art, of action intelligently directed by ends. But the practice of a fine art is far from being a matter of extemporized inspirations. Study of the operations and results of those in the past who have greatly succeeded is essential. There is always a tradition, or schools of art, definite enough to impress beginners, and often to take them captive. Methods of artists in every branch depend upon thorough acquaintance with materials and tools; the painter must know canvas, pigments, brushes, and the technique of manipulation of all his appliances. Attainment of this knowledge requires persistent and concentrated attention to objective materials. The artist studies the progress of his own attempts to see what succeeds and what fails. The a.s.sumption that there are no alternatives between following ready-made rules and trusting to native gifts, the inspiration of the moment and undirected "hard work," is contradicted by the procedures of every art.

Such matters as knowledge of the past, of current technique, of materials, of the ways in which one's own best results are a.s.sured, supply the material for what may be called general method. There exists a c.u.mulative body of fairly stable methods for reaching results, a body authorized by past experience and by intellectual a.n.a.lysis, which an individual ignores at his peril. As was pointed out in the discussion of habit-forming (ante, p. 49), there is always a danger that these methods will become mechanized and rigid, mastering an agent instead of being powers at command for his own ends. But it is also true that the innovator who achieves anything enduring, whose work is more than a pa.s.sing sensation, utilizes cla.s.sic methods more than may appear to himself or to his critics. He devotes them to new uses, and in so far transforms them.

Education also has its general methods. And if the application of this remark is more obvious in the case of the teacher than of the pupil, it is equally real in the case of the latter. Part of his learning, a very important part, consists in becoming master of the methods which the experience of others has shown to be more efficient in like cases of getting knowledge. 1 These general methods are in no way opposed to individual initiative and originality-to personal ways of doing things. On the contrary they are reinforcements of them. For there is radical difference between even the most general method and a prescribed rule. The latter is a direct guide to action; the former operates indirectly through the enlightenment it supplies as to ends and means. It operates, that is to say, through intelligence, and not through conformity to orders externally imposed. Ability to use even in a masterly way an established technique gives no warranty of artistic work, for the latter also depends upon an animating idea.

If knowledge of methods used by others does not directly tell us what to do, or furnish ready-made models, how does it operate? What is meant by calling a method intellectual? Take the case of a physician. No mode of behavior more imperiously demands knowledge of established modes of diagnosis and treatment than does his. But after all, cases are like, not identical. To be used intelligently, existing practices, however authorized they may be, have to be adapted to the exigencies of particular cases. Accordingly, recognized procedures indicate to the physician what inquiries to set on foot for himself, what measures to try. They are standpoints from which to carry on investigations; they economize a survey of the features of the particular case by suggesting the things to be especially looked into. The physician's own personal att.i.tudes, his own ways (individual methods) of dealing with the situation in which he is concerned, are not subordinated to the general principles of procedure, but are facilitated and directed by the latter. The instance may serve to point out the value to the teacher of a knowledge of the psychological methods and the empirical devices found useful in the past. When they get in the way of his own common sense, when they come between him and the situation in which he has to act, they are worse than useless. But if he has acquired them as intellectual aids in sizing up the needs, resources, and difficulties of the unique experiences in which he engages, they are of constructive value. In the last resort, just because everything depends upon his own methods of response, much depends upon how far he can utilize, in making his own response, the knowledge which has accrued in the experience of others. As already intimated, every word of this account is directly applicable also to the method of the pupil, the way of learning. To suppose that students, whether in the primary school or in the university, can be supplied with models of method to be followed in acquiring and expounding a subject is to fall into a self-deception that has lamentable consequences. (See ante, p. 169.) One must make his own reaction in any case. Indications of the standardized or general methods used in like cases by others-particularly by those who are already experts-are of worth or of harm according as they make his personal reaction more intelligent or as they induce a person to dispense with exercise of his own judgment. If what was said earlier (See p. 159) about originality of thought seemed overstrained, demanding more of education than the capacities of average human nature permit, the difficulty is that we lie under the incubus of a superst.i.tion. We have set up the notion of mind at large, of intellectual method that is the same for all. Then we regard individuals as differing in the quant.i.ty of mind with which they are charged. Ordinary persons are then expected to be ordinary. Only the exceptional are allowed to have originality. The measure of difference between the average student and the genius is a measure of the absence of originality in the former. But this notion of mind in general is a fiction. How one person's abilities compare in quant.i.ty with those of another is none of the teacher's business. It is irrelevant to his work. What is required is that every individual shall have opportunities to employ his own powers in activities that have meaning. Mind, individual method, originality (these are convertible terms) signify the quality of purposive or directed action. If we act upon this conviction, we shall secure more originality even by the conventional standard than now develops. Imposing an alleged uniform general method upon everybody breeds mediocrity in all but the very exceptional. And measuring originality by deviation from the ma.s.s breeds eccentricity in them. Thus we stifle the distinctive quality of the many, and save in rare instances (like, say, that of Darwin) infect the rare geniuses with an unwholesome quality.

3. The Traits of Individual Method. The most general features of the method of knowing have been given in our chapter on thinking. They are the features of the reflective situation: Problem, collection and a.n.a.lysis of data, projection and elaboration of suggestions or ideas, experimental application and testing; the resulting conclusion or judgment. The specific elements of an individual's method or way of attack upon a problem are found ultimately in his native tendencies and his acquired habits and interests. The method of one will vary from that of another (and properly vary) as his original instinctive capacities vary, as his past experiences and his preferences vary. Those who have already studied these matters are in possession of information which will help teachers in understanding the responses different pupils make, and help them in guiding these responses to greater efficiency. Child-study, psychology, and a knowledge of social environment supplement the personal acquaintance gained by the teacher. But methods remain the personal concern, approach, and attack of an individual, and no catalogue can ever exhaust their diversity of form and tint.

Some att.i.tudes may be named, however,-which are central in effective intellectual ways of dealing with subject matter. Among the most important are directness, open-mindedness, single-mindedness (or whole-heartedness), and responsibility.

1. It is easier to indicate what is meant by directness through negative terms than in positive ones. Self-consciousness, embarra.s.sment, and constraint are its menacing foes. They indicate that a person is not immediately concerned with subject matter. Something has come between which deflects concern to side issues. A self-conscious person is partly thinking about his problem and partly about what others think of his performances. Diverted energy means loss of power and confusion of ideas. Taking an att.i.tude is by no means identical with being conscious of one's att.i.tude. The former is spontaneous, naive, and simple. It is a sign of whole-souled relationship between a person and what he is dealing with. The latter is not of necessity abnormal. It is sometimes the easiest way of correcting a false method of approach, and of improving the effectiveness of the means one is employing,-as golf players, piano players, public speakers, etc., have occasionally to give especial attention to their position and movements. But this need is occasional and temporary. When it is effectual a person thinks of himself in terms of what is to be done, as one means among others of the realization of an end-as in the case of a tennis player practicing to get the "feel" of a stroke. In abnormal cases, one thinks of himself not as part of the agencies of execution, but as a separate object-as when the player strikes an att.i.tude thinking of the impression it will make upon spectators, or is worried because of the impression he fears his movements give rise to.

Confidence is a good name for what is intended by the term directness. It should not be confused, however, with self-confidence which may be a form of self-consciousness-or of "cheek." Confidence is not a name for what one thinks or feels about his att.i.tude it is not reflex. It denotes the straightforwardness with which one goes at what he has to do. It denotes not conscious trust in the efficacy of one's powers but unconscious faith in the possibilities of the situation. It signifies rising to the needs of the situation. We have already pointed out (See p. 169) the objections to making students emphatically aware of the fact that they are studying or learning. Just in the degree in which they are induced by the conditions to be so aware, they are not studying and learning. They are in a divided and complicated att.i.tude. Whatever methods of a teacher call a pupil's attention off from what he has to do and transfer it to his own att.i.tude towards what he is doing impair directness of concern and action. Persisted in, the pupil acquires a permanent tendency to fumble, to gaze about aimlessly, to look for some clew of action beside that which the subject matter supplies. Dependence upon extraneous suggestions and directions, a state of foggy confusion, take the place of that sureness with which children (and grown-up people who have not been sophisticated by "education") confront the situations of life.

2. Open-mindedness. Partiality is, as we have seen, an accompaniment of the existence of interest, since this means sharing, partaking, taking sides in some movement. All the more reason, therefore, for an att.i.tude of mind which actively welcomes suggestions and relevant information from all sides. In the chapter on Aims it was shown that foreseen ends are factors in the development of a changing situation. They are the means by which the direction of action is controlled. They are subordinate to the situation, therefore, not the situation to them. They are not ends in the sense of finalities to which everything must be bent and sacrificed. They are, as foreseen, means of guiding the development of a situation. A target is not the future goal of shooting; it is the centering factor in a present shooting. Openness of mind means accessibility of mind to any and every consideration that will throw light upon the situation that needs to be cleared up, and that will help determine the consequences of acting this way or that. Efficiency in accomplishing ends which have been settled upon as unalterable can coexist with a narrowly opened mind. But intellectual growth means constant expansion of horizons and consequent formation of new purposes and new responses. These are impossible without an active disposition to welcome points of view hitherto alien; an active desire to entertain considerations which modify existing purposes. Retention of capacity to grow is the reward of such intellectual hospitality. The worst thing about stubbornness of mind, about prejudices, is that they arrest development; they shut the mind off from new stimuli. Open-mindedness means retention of the childlike att.i.tude; closed-mindedness means premature intellectual old age.

Exorbitant desire for uniformity of procedure and for prompt external results are the chief foes which the open-minded att.i.tude meets in school. The teacher who does not permit and encourage diversity of operation in dealing with questions is imposing intellectual blinders upon pupils-restricting their vision to the one path the teacher's mind happens to approve. Probably the chief cause of devotion to rigidity of method is, however, that it seems to promise speedy, accurately measurable, correct results. The zeal for "answers" is the explanation of much of the zeal for rigid and mechanical methods. Forcing and overpressure have the same origin, and the same result upon alert and varied intellectual interest.

Open-mindedness is not the same as empty-mindedness. To hang out a sign saying "Come right in; there is no one at home" is not the equivalent of hospitality. But there is a kind of pa.s.sivity, willingness to let experiences acc.u.mulate and sink in and ripen, which is an essential of development. Results (external answers or solutions) may be hurried; processes may not be forced. They take their own time to mature. Were all instructors to realize that the quality of mental process, not the production of correct answers, is the measure of educative growth something hardly less than a revolution in teaching would be worked.

3. Single-mindedness. So far as the word is concerned, much that was said under the head of "directness" is applicable. But what the word is here intended to convey is completeness of interest, unity of purpose; the absence of suppressed but effectual ulterior aims for which the professed aim is but a mask. It is equivalent to mental integrity. Absorption, engrossment, full concern with subject matter for its own sake, nurture it. Divided interest and evasion destroy it.

Intellectual integrity, honesty, and sincerity are at bottom not matters of conscious purpose but of quality of active response. Their acquisition is fostered of course by conscious intent, but self-deception is very easy. Desires are urgent. When the demands and wishes of others forbid their direct expression they are easily driven into subterranean and deep channels. Entire surrender, and wholehearted adoption of the course of action demanded by others are almost impossible. Deliberate revolt or deliberate attempts to deceive others may result. But the more frequent outcome is a confused and divided state of interest in which one is fooled as to one's own real intent. One tries to serve two masters at once. Social instincts, the strong desire to please others and get their approval, social training, the general sense of duty and of authority, apprehension of penalty, all lead to a half-hearted effort to conform, to "pay attention to the lesson," or whatever the requirement is. Amiable individuals want to do what they are expected to do. Consciously the pupil thinks he is doing this. But his own desires are not abolished. Only their evident exhibition is suppressed. Strain of attention to what is hostile to desire is irksome; in spite of one's conscious wish, the underlying desires determine the main course of thought, the deeper emotional responses. The mind wanders from the nominal subject and devotes itself to what is intrinsically more desirable. A systematized divided attention expressing the duplicity of the state of desire is the result. One has only to recall his own experiences in school or at the present time when outwardly employed in actions which do not engage one's desires and purposes, to realize how prevalent is this att.i.tude of divided attention-double-mindedness. We are so used to it that we take it for granted that a considerable amount of it is necessary. It may be; if so, it is the more important to face its bad intellectual effects. Obvious is the loss of energy of thought immediately available when one is consciously trying (or trying to seem to try) to attend to one matter, while unconsciously one's imagination is spontaneously going out to more congenial affairs. More subtle and more permanently crippling to efficiency of intellectual activity is a fostering of habitual self-deception, with the confused sense of reality which accompanies it. A double standard of reality, one for our own private and more or less concealed interests, and another for public and acknowledged concerns, hampers, in most of us, integrity and completeness of mental action. Equally serious is the fact that a split is set up between conscious thought and attention and impulsive blind affection and desire. Reflective dealings with the material of instruction is constrained and half-hearted; attention wanders. The topics to which it wanders are unavowed and hence intellectually illicit; transactions with them are furtive. The discipline that comes from regulating response by deliberate inquiry having a purpose fails; worse than that, the deepest concern and most congenial enterprises of the imagination (since they center about the things dearest to desire) are casual, concealed. They enter into action in ways which are unacknowledged. Not subject to rectification by consideration of consequences, they are demoralizing.

School conditions favorable to this division of mind between avowed, public, and socially responsible undertakings, and private, ill-regulated, and suppressed indulgences of thought are not hard to find. What is sometimes called "stern discipline," i.e., external coercive pressure, has this tendency. Motivation through rewards extraneous to the thing to be done has a like effect. Everything that makes schooling merely preparatory (See ante, p. 55) works in this direction. Ends being beyond the pupil's present grasp, other agencies have to be found to procure immediate attention to a.s.signed tasks. Some responses are secured, but desires and affections not enlisted must find other outlets. Not less serious is exaggerated emphasis upon drill exercises designed to produce skill in action, independent of any engagement of thought-exercises have no purpose but the production of automatic skill. Nature abhors a mental vacuum. What do teachers imagine is happening to thought and emotion when the latter get no outlet in the things of immediate activity? Were they merely kept in temporary abeyance, or even only calloused, it would not be a matter of so much moment. But they are not abolished; they are not suspended; they are not suppressed-save with reference to the task in question. They follow their own chaotic and undisciplined course. What is native, spontaneous, and vital in mental reaction goes unused and untested, and the habits formed are such that these qualities become less and less available for public and avowed ends.

4. Responsibility. By responsibility as an element in intellectual att.i.tude is meant the disposition to consider in advance the probable consequences of any projected step and deliberately to accept them: to accept them in the sense of taking them into account, acknowledging them in action, not yielding a mere verbal a.s.sent. Ideas, as we have seen, are intrinsically standpoints and methods for bringing about a solution of a perplexing situation; forecasts calculated to influence responses. It is only too easy to think that one accepts a statement or believes a suggested truth when one has not considered its implications; when one has made but a cursory and superficial survey of what further things one is committed to by acceptance. Observation and recognition, belief and a.s.sent, then become names for lazy acquiescence in what is externally presented.

It would be much better to have fewer facts and truths in instruction-that is, fewer things supposedly accepted,-if a smaller number of situations could be intellectually worked out to the point where conviction meant something real-some identification of the self with the type of conduct demanded by facts and foresight of results. The most permanent bad results of undue complication of school subjects and congestion of school studies and lessons are not the worry, nervous strain, and superficial acquaintance that follow (serious as these are), but the failure to make clear what is involved in really knowing and believing a thing. Intellectual responsibility means severe standards in this regard. These standards can be built up only through practice in following up and acting upon the meaning of what is acquired.

Intellectual thoroughness is thus another name for the att.i.tude we are considering. There is a kind of thoroughness which is almost purely physical: the kind that signifies mechanical and exhausting drill upon all the details of a subject. Intellectual thoroughness is seeing a thing through. It depends upon a unity of purpose to which details are subordinated, not upon presenting a mult.i.tude of disconnected details. It is manifested in the firmness with which the full meaning of the purpose is developed, not in attention, however "conscientious" it may be, to the steps of action externally imposed and directed.

Summary. Method is a statement of the way the subject matter of an

experience develops most effectively and fruitfully. It is derived, accordingly, from observation of the course of experiences where there is no conscious distinction of personal att.i.tude and manner from material dealt with. The a.s.sumption that method is something separate is connected with the notion of the isolation of mind and self from the world of things. It makes instruction and learning formal, mechanical, constrained. While methods are individualized, certain features of the normal course of an experience to its fruition may be discriminated, because of the fund of wisdom derived from prior experiences and because of general similarities in the materials dealt with from time to time. Expressed in terms of the att.i.tude of the individual the traits of good method are straightforwardness, flexible intellectual interest or open-minded will to learn, integrity of purpose, and acceptance of responsibility for the consequences of one's activity including thought.

1 This point is developed below in a discussion of what are termed psychological and logical methods respectively. See p. 219.

Chapter Fourteen: The Nature of Subject Matter

1. Subject Matter of Educator and of Learner. So far as the nature of subject matter in principle is concerned, there is nothing to add to what has been said (See ante, p. 134). It consists of the facts observed, recalled, read, and talked about, and the ideas suggested, in course of a development of a situation having a purpose. This statement needs to be rendered more specific by connecting it with the materials of school instruction, the studies which make up the curriculum. What is the significance of our definition in application to reading, writing, mathematics, history, nature study, drawing, singing, physics, chemistry, modern and foreign languages, and so on? Let us recur to two of the points made earlier in our discussion. The educator's part in the enterprise of education is to furnish the environment which stimulates responses and directs the learner's course. In last a.n.a.lysis, all that the educator can do is modify stimuli so that response will as surely as is possible result in the formation of desirable intellectual and emotional dispositions. Obviously studies or the subject matter of the curriculum have intimately to do with this business of supplying an environment. The other point is the necessity of a social environment to give meaning to habits formed. In what we have termed informal education, subject matter is carried directly in the matrix of social intercourse. It is what the persons with whom an individual a.s.sociates do and say. This fact gives a clew to the understanding of the subject matter of formal or deliberate instruction. A connecting link is found in the stories, traditions, songs, and liturgies which accompany the doings and rites of a primitive social group. They represent the stock of meanings which have been precipitated out of previous experience, which are so prized by the group as to be identified with their conception of their own collective life. Not being obviously a part of the skill exhibited in the daily occupations of eating, hunting, making war and peace, constructing rugs, pottery, and baskets, etc., they are consciously impressed upon the young; often, as in the initiation ceremonies, with intense emotional fervor. Even more pains are consciously taken to perpetuate the myths, legends, and sacred verbal formulae of the group than to transmit the directly useful customs of the group just because they cannot be picked up, as the latter can be in the ordinary processes of a.s.sociation.

As the social group grows more complex, involving a greater number of acquired skills which are dependent, either in fact or in the belief of the group, upon standard ideas deposited from past experience, the content of social life gets more definitely formulated for purposes of instruction. As we have previously noted, probably the chief motive for consciously dwelling upon the group life, extracting the meanings which are regarded as most important and systematizing them in a coherent arrangement, is just the need of instructing the young so as to perpetuate group life. Once started on this road of selection, formulation, and organization, no definite limit exists. The invention of writing and of printing gives the operation an immense impetus. Finally, the bonds which connect the subject matter of school study with the habits and ideals of the social group are disguised and covered up. The ties are so loosened that it often appears as if there were none; as if subject matter existed simply as knowledge on its own independent behoof, and as if study were the mere act of mastering it for its own sake, irrespective of any social values. Since it is highly important for practical reasons to counter-act this tendency (See ante, p. 8) the chief purposes of our theoretical discussion are to make clear the connection which is so readily lost from sight, and to show in some detail the social content and function of the chief const.i.tuents of the course of study.

The points need to be considered from the standpoint of instructor and of student. To the former, the significance of a knowledge of subject matter, going far beyond the present knowledge of pupils, is to supply definite standards and to reveal to him the possibilities of the crude activities of the immature. (i) The material of school studies translates into concrete and detailed terms the meanings of current social life which it is desirable to transmit. It puts clearly before the instructor the essential ingredients of the culture to be perpetuated, in such an organized form as to protect him from the haphazard efforts he would be likely to indulge in if the meanings had not been standardized. (ii) A knowledge of the ideas which have been achieved in the past as the outcome of activity places the educator in a position to perceive the meaning of the seeming impulsive and aimless reactions of the young, and to provide the stimuli needed to direct them so that they will amount to something. The more the educator knows of music the more he can perceive the possibilities of the inchoate musical impulses of a child. Organized subject matter represents the ripe fruitage of experiences like theirs, experiences involving the same world, and powers and needs similar to theirs. It does not represent perfection or infallible wisdom; but it is the best at command to further new experiences which may, in some respects at least, surpa.s.s the achievements embodied in existing knowledge and works of art.

From the standpoint of the educator, in other words, the various studies represent working resources, available capital. Their remoteness from the experience of the young is not, however, seeming; it is real. The subject matter of the learner is not, therefore, it cannot be, identical with the formulated, the crystallized, and systematized subject matter of the adult; the material as found in books and in works of art, etc. The latter represents the possibilities of the former; not its existing state. It enters directly into the activities of the expert and the educator, not into that of the beginner, the learner. Failure to bear in mind the difference in subject matter from the respective standpoints of teacher and student is responsible for most of the mistakes made in the use of texts and other expressions of preexistent knowledge.

The need for a knowledge of the const.i.tution and functions, in the concrete, of human nature is great just because the teacher's att.i.tude to subject matter is so different from that of the pupil. The teacher presents in actuality what the pupil represents only in posse. That is, the teacher already knows the things which the student is only learning. Hence the problem of the two is radically unlike. When engaged in the direct act of teaching, the instructor needs to have subject matter at his fingers' ends; his attention should be upon the att.i.tude and response of the pupil. To understand the latter in its interplay with subject matter is his task, while the pupil's mind, naturally, should be not on itself but on the topic in hand. Or to state the same point in a somewhat different manner: the teacher should be occupied not with subject matter in itself but in its interaction with the pupils' present needs and capacities. Hence simple scholarship is not enough. In fact, there are certain features of scholarship or mastered subject matter-taken by itself-which get in the way of effective teaching unless the instructor's habitual att.i.tude is one of concern with its interplay in the pupil's own experience. In the first place, his knowledge extends indefinitely beyond the range of the pupil's acquaintance. It involves principles which are beyond the immature pupil's understanding and interest. In and of itself, it may no more represent the living world of the pupil's experience than the astronomer's knowledge of Mars represents a baby's acquaintance with the room in which he stays. In the second place, the method of organization of the material of achieved scholarship differs from that of the beginner. It is not true that the experience of the young is unorganized-that it consists of isolated sc.r.a.ps. But it is organized in connection with direct practical centers of interest. The child's home is, for example, the organizing center of his geographical knowledge. His own movements about the locality, his journeys abroad, the tales of his friends, give the ties which hold his items of information together. But the geography of the geographer, of the one who has already developed the implications of these smaller experiences, is organized on the basis of the relationship which the various facts bear to one another-not the relations which they bear to his house, bodily movements, and friends. To the one who is learned, subject matter is extensive, accurately defined, and logically interrelated. To the one who is learning, it is fluid, partial, and connected through his personal occupations. 1 The problem of teaching is to keep the experience of the student moving in the direction of what the expert already knows. Hence the need that the teacher know both subject matter and the characteristic needs and capacities of the student.

2. The Development of Subject Matter in the Learner. It is possible, without doing violence to the facts, to mark off three fairly typical stages in the growth of subject matter in the experience of the learner. In its first estate, knowledge exists as the content of intelligent ability-power to do. This kind of subject matter, or known material, is expressed in familiarity or acquaintance with things. Then this material gradually is surcharged and deepened through communicated knowledge or information. Finally, it is enlarged and worked over into rationally or logically organized material-that of the one who, relatively speaking, is expert in the subject.

I. The knowledge which comes first to persons, and that remains most deeply ingrained, is knowledge of how to do; how to walk, talk, read, write, skate, ride a bicycle, manage a machine, calculate, drive a horse, sell goods, manage people, and so on indefinitely. The popular tendency to regard instinctive acts which are adapted to an end as a sort of miraculous knowledge, while unjustifiable, is evidence of the strong tendency to identify intelligent control of the means of action with knowledge. When education, under the influence of a scholastic conception of knowledge which ignores everything but scientifically formulated facts and truths, fails to recognize that primary or initial subject matter always exists as matter of an active doing, involving the use of the body and the handling of material, the subject matter of instruction is isolated from the needs and purposes of the learner, and so becomes just a something to be memorized and reproduced upon demand. Recognition of the natural course of development, on the contrary, always sets out with situations which involve learning by doing. Arts and occupations form the initial stage of the curriculum, corresponding as they do to knowing how to go about the accomplishment of ends. Popular terms denoting knowledge have always retained the connection with ability in action lost by academic philosophies. Ken and can are allied words. Atte