Moral Principles in Education Part 1

Moral Principles in Education.

by John Dewey.

INTRODUCTION

_Education as a public business_

It is one of the complaints of the schoolmaster that the public does not defer to his professional opinion as completely as it does to that of pract.i.tioners in other professions. At first sight it might seem as though this indicated a defect either in the public or in the profession; and yet a wider view of the situation would suggest that such a conclusion is not a necessary one. The relations of education to the public are different from those of any other professional work.

Education is a public business with us, in a sense that the protection and restoration of personal health or legal rights are not. To an extent characteristic of no other inst.i.tution, save that of the state itself, the school has power to modify the social order. And under our political system, it is the right of each individual to have a voice in the making of social policies as, indeed, he has a vote in the determination of political affairs. If this be true, education is primarily a public business, and only secondarily a specialized vocation. The layman, then, will always have his right to some utterance on the operation of the public schools.

_Education as expert service_

I have said "some utterance," but not "all"; for school-mastering has its own special mysteries, its own knowledge and skill into which the untrained layman cannot penetrate. We are just beginning to recognize that the school and the government have a common problem in this respect. Education and politics are two functions fundamentally controlled by public opinion. Yet the conspicuous lack of efficiency and economy in the school and in the state has quickened our recognition of a larger need for expert service. But just where shall public opinion justly express itself, and what shall properly be left to expert judgment?

_The relations of expert opinion and public opinion_

In so far as broad policies and ultimate ends affecting the welfare of all are to be determined, the public may well claim its right to settle issues by the vote or voice of majorities. But the selection and prosecution of the detailed ways and means by which the public will is to be executed efficiently must remain largely a matter of specialized and expert service. To the superior knowledge and technique required here, the public may well defer.

In the conduct of the schools, it is well for the citizens to determine the ends proper to them, and it is their privilege to judge of the efficacy of results. Upon questions that concern all the manifold details by which children are to be converted into desirable types of men and women, the expert schoolmaster should be authoritative, at least to a degree commensurate with his superior knowledge of this very complex problem. The administration of the schools, the making of the course of study, the selection of texts, the prescription of methods of teaching, these are matters with which the people, or their representatives upon boards of education, cannot deal save with danger of becoming mere meddlers.

_The discussion of moral education an ill.u.s.tration of mistaken views of laymen_

Nowhere is the validity of this distinction between education as a public business and education as an expert professional service brought out more clearly than in an a.n.a.lysis of the public discussion of the moral work of the school. How frequently of late have those unacquainted with the special nature of the school proclaimed the moral ends of education and at the same time demanded direct ethical instruction as the particular method by which they were to be realized! This, too, in spite of the fact that those who know best the powers and limitations of instruction as an instrument have repeatedly pointed out the futility of a.s.suming that knowledge of right const.i.tutes a guarantee of right doing.

How common it is for those who a.s.sert that education is for social efficiency to a.s.sume that the school should return to the barren discipline of the traditional formal subjects, reading, writing, and the rest! This, too, regardless of the fact that it has taken a century of educational evolution to make the course of study varied and rich enough to call for those impulses and activities of social life which need training in the child. And how many who speak glowingly of the large services of the public schools to a democracy of free and self-reliant men affect a cynical and even vehement opposition to the "self-government of schools"! These would not have the children learn to govern themselves and one another, but would have the masters rule them, ignoring the fact that this common practice in childhood may be a foundation for that evil condition in adult society where the citizens are arbitrarily ruled by political bosses.

One need not cite further cases of the incompetence of the lay public to deal with technical questions of school methods. Instances are plentiful to show that well-meaning people, competent enough to judge of the aims and results of school work, make a mistake in insisting upon the prerogative of directing the technical aspects of education with a dogmatism that would not characterize their statements regarding any other special field of knowledge or action.

_A fundamental understanding of moral principles in education_

Nothing can be more useful than for the public and the teaching profession to understand their respective functions. The teacher needs to understand public opinion and the social order, as much as the public needs to comprehend the nature of expert educational service. It will take time to draw the boundary lines that will be conducive to respect, restraint, and efficiency in those concerned; but a beginning can be made upon fundamental matters, and nothing so touches the foundations of our educational thought as a discussion of the moral principles in education.

It is our pleasure to present a treatment of them by a thinker whose vital influence upon the reform of school methods is greater than that of any of his contemporaries. In his discussion of the social and psychological factors in moral education, there is much that will suggest what social opinion should determine, and much that will indicate what must be left to the trained teacher and school official.

THE MORAL PURPOSE OF THE SCHOOL

I

THE MORAL PURPOSE OF THE SCHOOL

An English contemporary philosopher has called attention to the difference between moral ideas and ideas about morality. "Moral ideas"

are ideas of any sort whatsoever which take effect in conduct and improve it, make it better than it otherwise would be. Similarly, one may say, immoral ideas are ideas of whatever sort (whether arithmetical or geographical or physiological) which show themselves in making behavior worse than it would otherwise be; and non-moral ideas, one may say, are such ideas and pieces of information as leave conduct uninfluenced for either the better or the worse. Now "ideas about morality" may be morally indifferent or immoral or moral. There is nothing in the nature of ideas _about_ morality, of information _about_ honesty or purity or kindness which automatically trans.m.u.tes such ideas into good character or good conduct.

This distinction between moral ideas, ideas of any sort whatsoever that have become a part of character and hence a part of the working motives of behavior, and ideas _about_ moral action that may remain as inert and ineffective as if they were so much knowledge about Egyptian archaeology, is fundamental to the discussion of moral education. The business of the educator--whether parent or teacher--is to see to it that the greatest possible number of ideas acquired by children and youth are acquired in such a vital way that they become _moving_ ideas, motive-forces in the guidance of conduct. This demand and this opportunity make the moral purpose universal and dominant in all instruction--whatsoever the topic.

Were it not for this possibility, the familiar statement that the ultimate purpose of all education is character-forming would be hypocritical pretense; for as every one knows, the direct and immediate attention of teachers and pupils must be, for the greater part of the time, upon intellectual matters. It is out of the question to keep direct moral considerations constantly uppermost. But it is not out of the question to aim at making the methods of learning, of acquiring intellectual power, and of a.s.similating subject-matter, such that they will render behavior more enlightened, more consistent, more vigorous than it otherwise would be.

The same distinction between "moral ideas" and "ideas about morality"

explains for us a source of continual misunderstanding between teachers in the schools and critics of education outside of the schools. The latter look through the school programmes, the school courses of study, and do not find any place set apart for instruction in ethics or for "moral teaching." Then they a.s.sert that the schools are doing nothing, or next to nothing, for character-training; they become emphatic, even vehement, about the moral deficiencies of public education. The schoolteachers, on the other hand, resent these criticisms as an injustice, and hold not only that they do "teach morals," but that they teach them every moment of the day, five days in the week. In this contention the teachers _in principle_ are in the right; if they are in the wrong, it is not because special periods are not set aside for what after all can only be teaching _about_ morals, but because their own characters, or their school atmosphere and ideals, or their methods of teaching, or the subject-matter which they teach, are not such _in detail_ as to bring intellectual results into vital union with character so that they become working forces in behavior. Without discussing, therefore, the limits or the value of so-called direct moral instruction (or, better, instruction _about_ morals), it may be laid down as fundamental that the influence of direct moral instruction, even at its very best, is _comparatively_ small in amount and slight in influence, when the whole field of moral growth through education is taken into account. This larger field of indirect and vital moral education, the development of character through all the agencies, instrumentalities, and materials of school life is, therefore, the subject of our present discussion.

THE MORAL TRAINING GIVEN BY THE SCHOOL COMMUNITY

II

THE MORAL TRAINING GIVEN BY THE SCHOOL COMMUNITY

There cannot be two sets of ethical principles, one for life in the school, and the other for life outside of the school. As conduct is one, so also the principles of conduct are one. The tendency to discuss the morals of the school as if the school were an inst.i.tution by itself is highly unfortunate. The moral responsibility of the school, and of those who conduct it, is to society. The school is fundamentally an inst.i.tution erected by society to do a certain specific work,--to exercise a certain specific function in maintaining the life and advancing the welfare of society. The educational system which does not recognize that this fact entails upon it an ethical responsibility is derelict and a defaulter. It is not doing what it was called into existence to do, and what it pretends to do. Hence the entire structure of the school in general and its concrete workings in particular need to be considered from time to time with reference to the social position and function of the school.

The idea that the moral work and worth of the public school system as a whole are to be measured by its social value is, indeed, a familiar notion. However, it is frequently taken in too limited and rigid a way.

The social work of the school is often limited to training for citizenship, and citizenship is then interpreted in a narrow sense as meaning capacity to vote intelligently, disposition to obey laws, etc.

But it is futile to contract and cramp the ethical responsibility of the school in this way. The child is one, and he must either live his social life as an integral unified being, or suffer loss and create friction.

To pick out one of the many social relations which the child bears, and to define the work of the school by that alone, is like inst.i.tuting a vast and complicated system of physical exercise which would have for its object simply the development of the lungs and the power of breathing, independent of other organs and functions. The child is an organic whole, intellectually, socially, and morally, as well as physically. We must take the child as a member of society in the broadest sense, and demand for and from the schools whatever is necessary to enable the child intelligently to recognize all his social relations and take his part in sustaining them.

To isolate the formal relationship of citizenship from the whole system of relations with which it is actually interwoven; to suppose that there is some one particular study or mode of treatment which can make the child a good citizen; to suppose, in other words, that a good citizen is anything more than a thoroughly efficient and serviceable member of society, one with all his powers of body and mind under control, is a hampering superst.i.tion which it is hoped may soon disappear from educational discussion.

The child is to be not only a voter and a subject of law; he is also to be a member of a family, himself in turn responsible, in all probability, for rearing and training of future children, thereby maintaining the continuity of society. He is to be a worker, engaged in some occupation which will be of use to society, and which will maintain his own independence and self-respect. He is to be a member of some particular neighborhood and community, and must contribute to the values of life, add to the decencies and graces of civilization wherever he is.

These are bare and formal statements, but if we let our imagination translate them into their concrete details, we have a wide and varied scene. For the child properly to take his place in reference to these various functions means training in science, in art, in history; means command of the fundamental methods of inquiry and the fundamental tools of intercourse and communication; means a trained and sound body, skillful eye and hand; means habits of industry, perseverance; in short, habits of serviceableness.

Moreover, the society of which the child is to be a member is, in the United States, a democratic and progressive society. The child must be educated for leadership as well as for obedience. He must have power of self-direction and power of directing others, power of administration, ability to a.s.sume positions of responsibility. This necessity of educating for leadership is as great on the industrial as on the political side.

New inventions, new machines, new methods of transportation and intercourse are making over the whole scene of action year by year. It is an absolute impossibility to educate the child for any fixed station in life. So far as education is conducted unconsciously or consciously on this basis, it results in fitting the future citizen for no station in life, but makes him a drone, a hanger-on, or an actual r.e.t.a.r.ding influence in the onward movement. Instead of caring for himself and for others, he becomes one who has himself to be cared for. Here, too, the ethical responsibility of the school on the social side must be interpreted in the broadest and freest spirit; it is equivalent to that training of the child which will give him such possession of himself that he may take charge of himself; may not only adapt himself to the changes that are going on, but have power to shape and direct them.

Apart from partic.i.p.ation in social life, the school has no moral end nor aim. As long as we confine ourselves to the school as an isolated inst.i.tution, we have no directing principles, because we have no object.

For example, the end of education is said to be the harmonious development of all the powers of the individual. Here no reference to social life or membership is apparent, and yet many think we have in it an adequate and thoroughgoing definition of the goal of education. But if this definition be taken independently of social relationship we have no way of telling what is meant by any one of the terms employed. We do not know what a power is; we do not know what development is; we do not know what harmony is. A power is a power only with reference to the use to which it is put, the function it has to serve. If we leave out the uses supplied by social life we have nothing but the old "faculty psychology" to tell what is meant by power and what the specific powers are. The principle reduces itself to enumerating a lot of faculties like perception, memory, reasoning, etc., and then stating that each one of these powers needs to be developed.

Education then becomes a gymnastic exercise. Acute powers of observation and memory might be developed by studying Chinese characters; acuteness in reasoning might be got by discussing the scholastic subtleties of the Middle Ages. The simple fact is that there is no isolated faculty of observation, or memory, or reasoning any more than there is an original faculty of blacksmithing, carpentering, or steam engineering. Faculties mean simply that particular impulses and habits have been coordinated or framed with reference to accomplishing certain definite kinds of work.

We need to know the social situations in which the individual will have to use ability to observe, recollect, imagine, and reason, in order to have any way of telling what a training of mental powers actually means.

What holds in the ill.u.s.tration of this particular definition of education holds good from whatever point of view we approach the matter.

Only as we interpret school activities with reference to the larger circle of social activities to which they relate do we find any standard for judging their moral significance.