A Community of Learners
Maxine Greene, on The Teacher in John Dewey’s Works:
In “Progressive Education and the Science of Education,” written in 1928, many years after the closing of the Dewey School, Dewey spoke of the importance of progressive teachers presenting to other teachers “for trial and criticism definite and organized bodies of knowledge” along with a listing of sources. The material presented would not be intended for adoption by the other teachers. It would serve as an indication of the intellectual possibilities of various courses of activity undertaken by diverse groups of children. The reason for presenting it was that it might “liberate and direct the activities of any teacher in dealing with the distinctive emergencies and needs that would arise in re-undertaking the same general type of project.” The teacher’s method, as Dewey there described it, “becomes a matter of finding the conditions which call out self-educative activity, or learning, and of cooperating with the activities of the pupils so that they have learning as their consequence.” This was in no way a type of permissivism; since, as Dewey put it, the teacher as the member of the group with the riper and fuller experience “and the greater insight into the possibilities of continuous development found in any suggested project” had the right and the duty to suggest lines of activity. He or she was obligated to find projects involving some orderly development and interconnection of subject matter without imposing material upon the students. Considerable stress was placed on the judgment and art required of the teacher, if that teacher were to identify the conditions of learning, note indications of progress, and detect their causes. Dewey knew full well the kind of responsibility being given to the teacher, who was asked to observe, to keep track, to interpret, even while engaging fully with the learning process itself. Today’s reader cannot but be struck by the reflectiveness, the wide-awakeness for which he was asking. Anticipating current ideas having to do with teacher collaboration, his concern for open dialogue among the teachers becomes as striking as his interest in the school itself as a learning community for adults as well as the young.
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…Dewey made sharp distinctions between the meanings of subject matter for, for instance, a scientist and the meanings of subject matter for a teacher. The teacher, he said, was not concerned for locating new problems or propounding new hypotheses. His or her obligation was to make the subject part of the child’s experience: to find out what there was in the child’s present experience that might be usable with respect to the subject and how the teacher’s own knowledge of the subject might help in interpreting “the child’s needs and doings, and determine the medium in which the child should be placed in order that his growth may be properly directed.” The teacher ought to attend to the psychologizing of the subject matter to the end of inducing “a vital and personal experiencing.” In Dewey’s view, the failure to keep the “double” aspect of subject matter in mind led to the dualism of curriculum and child, the setting of one against the other. Chemistry or physics or any other subject matter, as the scientist conceived it, always stood outside the child’s experience. There was something threatening and what he would later call miseducative in trying to impose external, unrelated knowledge on a child. “Textbook and teacher,” he said, “vie with each other in presenting the subject matter as it stands to the specialist.” When the difficulties are smoothed out in order to make the subject so conceived in some way understandable, the intellectual level is lowered; but it is not translated into life terms. It becomes purely abstract, “dead and barren,” as it would not be if the symbols involved had lead out of something actually experienced by the child. Dewey in no way underestimated the significance of the formal and symbolic in discussions of this sort. He knew that they are the tools, the means by which the learner moves beyond the immediately familiar to the unexplored; but this cannot happen when symbols are imposed, “induced from without.” He reminded his reader that the symbol must really symbolize; it must stand for and sum up in shorthand “actual experiences which the individual has already gone through” and which become significant for their own sakes.
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Knowledge, as he wrote in Logic: The Theory of Inquiry, “is a name for the product of competent inquiries…. The general conception of knowledge, when formulated in terms of the outcome of inquiry, has something important to say regarding the meaning of inquiry itself. For it indicates that inquiry is a continuing process in every field with which it is engaged. The ‘settlement’ of a particular situation by a particular inquiry is no guarantee that that settled conclusion will always remain settled.” This view of incompleteness, ongoingness, and what Dewey called “warranted assertability” takes teaching and knowledge-getting both out of the realm of the purely logical and propositional. It locates both processes in time and history; it relates them to the organic as well as to the experiential and perspectival. At a moment of extreme technicist concern, of problem solving largely defined in terms of means-end relations and expressed in “context-free language,” it may become particularly important for teachers to attend once more to a mode of teaching oriented to the natural, the social, and to the making of a human community.
I wholeheartedly endorse a vision of teaching “oriented to the natural, the social, and to the making of a human community.” They are shared values among the people I work with now, and they are central to my work as a teacher. I consider myself lucky. Unfortunately, no such effort is being promoted on a broad scale in the US, and “reforms” such as standardized curricula and merit pay, along with high rates of teacher turnover in schools are antagonistic to the natural, the social, and the making of a human community.