John dewey in france

The present article on John Dewey aims at pursuing the traces of the reception of Dewey’s work in France. It is intended as a survey of the writers who have taken note of Dewey and his ideas, and is meant to function as a sort of additive inventory, with no claim to comprehensiveness. Some of the articles mentioned were unfortunately unavailable for direct examination and are thus listed merely for purposes of information. Although the educational and philosophical writings of John Dewey are actually indivisible, Dewey’s oeuvre has not been read in France and Europe generally as of a piece, but has largely been registered in terms of those parts which have relevance to education and teaching. Indicative of this is the fact that it took until 1975 forDemocracy and Education (1916)-the book which, in Dewey’s own view, most clearly presented his linking of pedagogy and philosophy (Delledalle, 1975; Suhr, 1994) — to be published in France. Gérard Delledalle, the translator ofDemocracy and Education, is the only person so far in France to have dealt systematically with the whole of Dewey’s writings. He has translated other works by Dewey and has written several books on him, dealing expressly with Dewey’s philosophy of pragmatism as the foundation of his theory of education. It is actually inadequate to restrict the reception of Dewey’s work to France alone. Rather, one should speak of francophone Europe, for the first translations of Dewey’s educational writings into French were made by Adolphe Ferrière, Ovide Decroly and édouard Claparède — a Swiss, a Belgian, and a Frenchman. It was thanks to them that Dewey’s thoughts on education began to make an impact on the francophone movement for school reform in the early twentieth century. Discussion of his theory of education is typified in France as well by a division into proponents of a concept of ‘learning by doing’ indebted to Dewey (particularly in France) and representatives of authoritarian forms of education, which reject Dewey. Although French thought has not yet concerned itself closely with pragmatism, Dewey’s opponents believed (and still believe) that they could denounce him and his theories simply by levelling the charge of “pragmatism.” This dualistic mode of thinking which appears to be deeply rooted in France has proved to be an obstacle to the reception of Dewey and has led to neglect and rejection of his theories.     

Democracy and Education: About the Future of a Problem

In 20th century's European theory of education there was little interest in philosophy of democracy. John Dewey's Democracy and Education was translated in nearly everyEuropean language but did not become the center of discussion.Even ``radical education' was much more child-centered thanopen to radical questions of political democracy. This articlediscusses the problem in two respects, first the tension betweenneo-liberalism's concept of individuality and public education,and second the future problems of a theory of ``democraticeducation' after Dewey. The aim is to overcome traditionalEuropean dualisms like that of ``citizen' or ``man'i.e. to pave the way for a post-Rousseauian theory of education.     

The analysis of experience: John Dewey and Elsie Ripley Clapp on desire and thinking, 1911

Unpublished correspondence with Elsie Ripley Clapp, along with extensive notes for a 1911 course, The Analysis of Experience, provide the context for a consideration of John Dewey's discussion of the relation between desire and thinking. Dewey's philosophic point of view is portrayed as it was developing in his own mind. The unity of thought and desire, the necessity of making objects of inquiry, the identification of thinking and acting, are themes in these materials which would appear in their published form in such works as Essays in Experimental Logic, Democracy and Education, and Human Nature and Conduct. In the unpublished materials, Dewey is seen as a naturalist at work in his laboratory, reworking his ideas and acknowledging Clapp's assistance in getting Dewey to connect practical situations in life with the philosophic distinctions under development. The 1911 materials are an excellent connection between problematics in Dewey's earlier writings on ethics, epistemology, and logic, and his later writings, on the same subjects in the 1920's and 1930's.     

The Global Community, Religion, and Education: The Modernity of Dewey's Social Philosophy

As a starting point this paper takes Dewey's nowadays oftenstressed modernity and examines his social philosophy againstthe background of the current debates on republicanism andcommunitarianism. Particularly, the anaysis of Dewey's The Public and its Problem (1927) concludesthat the attention being paid to Dewey is problematic asspecific religious assumptions – explicitly developedin A Common Faith (1934) – lie in the backgroundof his social philosophy, and are hardly being recognized.However, as it shall be shown, without considering thereligious basis, neither Dewey's social philosophy norhis educational theory can be properly understood.     

Education, not democracy? The apolitical dewey

In German-speaking countries, John Dewey came to be considered a school reformer, an advocate of the project method and as the propagator of a cognitivistic psychology of learning. His ideas on socio-political reform, on the other hand, were ignored, partly intentionally, partly due to a lack of familiarity with them in detail. His major pedagogical work,Democracy and Education received little attention. In what follows, this selective view of Dewey is discussed mainly on the basis of internal pedagogical theoretical positions.     

Education, not Democracy? The Apolitical Dewey

In German-speaking countries, John Dewey came tobe considered a school reformer, an advocate of theproject method and as the propagator of acognitivistic psychology of learning. His ideas onsocio-political reform, on the other hand, wereignored, partly intentionally, partly due to a lack offamiliarity with them in detail. His major pedagogicalwork, Democracy and Education received littleattention. In what follows, this selective view ofDewey is discussed mainly on the basis of internalpedagogical theoretical positions.     

Democracy and Education: About the Future of a Problem

In 20th century’s European theory of education there was little interest in philosophy ofdemocracy. John Dewey’sDemocracy and Education was translated in nearly every European language but did not become the center of discussion. Even “radical education” was much more childcentered than open to radical questions of political democracy. This article discusses the problem in two respects, first the tension between neo-liberalism’s concept of individuality and public education, and second the future problems of a theory of “democratic education”after Dewey. The aim is to overcome traditional European dualisms like that of “citizen”or “man” i.e. to pave the way for a post-Rousseauian theory of education. Inaugural lecture upon taking office at the University of Zurich on 22nd November 1999.     

Context and Interaction. How to Assess Dewey's Influence on Educational Reform in Europe?

This article addresses somemethodological questions that are at stake inassessing the influence of the ideas of John Dewey onthe renewal of European education in the twentiethcentury, using examples from the history of Dutcheducation. It is argued that in this kind of researchthe focus should not be on the process of influence assuch, but rather on the activity of reception. This,in turn, requires a contextual reconstruction of theinteraction between Deweyan ideas and practices andexisting ones. The case studies presented in thisarticle exemplify the more general methodologicalobservations. They not only provide an insight in therole of Deweyan ideas and practices in the developmentof Dutch education but also make clear for whatreasons, mostly unrelated to the significance ofDewey's work, these ideas and practices did not haveany lasting influence on the development of Dutcheducation, both on the level of early childhoodeducation and primary and secondary schools.     

Perspective et actualité de Pierre Janet sur les possessions et les extases mystiques

Pierre Janet (1859–1947), a professor of psychology at the collège de France (1901–1934) and the founder of the French Psychological Society in 1901, took interest in the psychology of religion very young and then all along his career. At age 15, a painful crisis of doubts changes him: he becomes atheistic and above all, gains a passion for the psychology of belief (Prévost, 1973). After his “aggregation” degree, he starts examining and curing people with mental diseases at the hospital in Le Havre. Within six years, his works would build the reference synthesis on the “dissociation of the personality”. But the dissociation process is tightly bounded to the properties of belief (L’automatisme psychologique, 1889). The presentation of his famous case “Achille” (1891–1898) possessed “by the devil” will stand for Janet as a textbook case about religious dissociation, and he will consider his successful treatment of this patient as a “modern exorcism” (Névroses et idées fixes, 1898). The famous mystic “Madeleine” who suffered from psychasthenia provided him the opportunity to precise the links between religious phenomena and the properties of belief. Madeleine's oscillations between torture, void and ecstasy, pertain to “tension” variations that directly impact her belief according to their stage – asseritive or reflected – on the Janetian hierarchy ( Janet, 1926–1928). In the second part of his life and career, where Janet takes time to think about his models and practice, he paints a large picture of the evolution of the “self” (L’Évolution psychologique de la personnalité, Janet, 1929) and extends his analysis to traditional cultures where the bounds of the self is more variable, the personality being able to include spirits within itself. The inclusion in the DSM III, of “dissociative troubles” in 1980, for its first atheoretic release, is visibly drawn upon Janet's English writings ( 0175, 0215 and 0070). Following this introduction, a great body of international studies took Janet's modelization and results into consideration (except in France). In 1994, the DSM-IV also adds the dissociative transe disorder category (DTD), which includes religious possession by demons or spirits: this leads to the development of international studies on the psychology of religion within a transcultural frame. After being forgotten for years, the experimental results of Pierre Janet currently undergo an important excavation thanks to recent psychological research, and prove their relevance to contribute to contemporary debates.     

The Trial of Albert Camus

The fiftieth anniversary of Camus’ death in 2010 was largely ignored in his native Algeria, reflecting the critical response to Camus’ writings that regards him as a colonialist writer and apologist for the French domination of his native Algeria. This critique also claims that Camus’ colonial attitudes are hidden and reinforced by a European attitude that sees him as dealing first and foremost with universal questions about the human predicament and existential isolation. However, Camus’ journalism shows an Algerian closely identified with the destiny of all the peoples of Algeria, and his novel The Outsider contains sufficient indications that, whatever its existential importance, in the concrete situation of Camus’ Algeria the Arab has the precise status of outsider.     

The Problematics of Human Subjectivity: Gilles Deleuze and the Deweyan Legacy

This article is part of alarger project exploring the continuity betweentwo philosophical positions – that of Frenchpoststructuralist Gilles Deleuze (1925–1995)and John Dewey – that appear at first sight tobe separated by time, place and culture. Thescope of the present paper is necessarilylimited and focuses on one aspect of theproject, namely: the problematics ofsubjectivity, or subject formation, inDeleuze's philosophy. Deleuze's position isestablished as pragmatic by virtue of itssharing the value allotted by Dewey toexperiential and experimental inquiry inphilosophy. By drawing initial parallels with anumber of selected Dewey's excerpts, this paperaims to open up a space for the imaginarydialogue between two philosophical thoughts soas to consider a possibility for applyingDeleuze's philosophy to educational theory andpractice in the context of current debates andin a manner continuous with the Deweyan legacy.The paper concludes by affirming Deleuze'splace in the contemporary scholarship on Dewey.     

John Dewey and the Role of Scientific Method in Aesthetic Experience

In this paper I examine a controversy ongoingwithin current Deweyan philosophy of educationscholarship regarding the proper role and scopeof science in Dewey's concept of inquiry. Theside I take is nuanced. It is one that issensitive to the importance that Dewey attachesto science as the best method of solvingproblems, while also sensitive to thosestatements in Dewey that counter a wholesalereductivism of inquiry to scientific method. Iutilize Dewey's statements regarding the placeaccorded to inquiry in aesthetic experiences ascharacteristic of his method, as bestconceived.     

Jean Martin Charcot and Aphasia: Treading the Line between Experimental Physiology and Pathological Anatomy

During his entire career Jean Martin Charcot published or lectured on aphasia and brain localization in man. He contributed case studies during the early 1860s, while in the 1870s he became the leading French promoter of localizationism. It was in 1883 and 1884 that he summarized his thoughts on aphasia in a series of 14 lectures he delivered at the Salpêtrière Hospice. His paramount ambition was to achieve didactic clarity. His proposed "bell diagram" was widely criticized for its simplicity, but nevertheless gained considerable popularity in France. His teaching borrowed extensively from the writings of contemporary researchers and was clearly associationist in nature. Charcot′s major contribution in the history of aphasiology is that he introduced the works of "diagram-makers" to the French scientific community at large. Charcot′s lecture series also played a key role in renewing interest in psychology. Charcot′s dismissal of experimental physiology as a legitimate means of investigating central nervous functions in man allowed him to define a separate field of research for a new psychology, one, he believed, which should depart from introspection and turn to his clinicoanatomic method for guidance.     

John Dewey and the savage mind: uniting anthropological, psychological, and pedagogical thought, 1894-1902

In 1902 influential American philosopher John Dewey wrote a short essay on anthropolo-gists'view of the savage mind, arguing that it had had been unfairly dismissed as inchoate and incapable, when in fact the savage had much to teach scholars about the "present mind." The ideas presented in Dewey's essay were not only theoretical; they also served as the basis for his entire curriculum his famous laboratory school at the University of Chicago. Thus, the author argues that Dewey's pedagogical thought informed his anthropological thought, and vice versa.     

German Readers of Dewey – Before 1933 and After 1945

Few pedagogical theories and practices have met with such strongreactive ambivalence in Germany as Dewey's. As it contained theideas of democracy and pragmatism it clashed with the monarchial andidealistic patterns of school-practice and pedagogic theory right fromthe beginning. On the other hand, reformists of all kinds wereoverwhelmed with enthusiasm. But even in the democratic phases of political development this ambivalence continued. The traditionof setting metaphysical and religious backgrounds stood in the way of a free examination of Dewey. Therefore, the reception has, upuntil now, been signed by mistakes and misinterpretations, but also by a minority of fruitful debates.     

Troublesome Sentiments: The Origins of Dewey’s Antipathy to Children’s Imaginative Activities

One of the interesting aspects of Dewey’s early educational thought is his apparent hostility toward children’s imaginative pursuits, yet the question of why this antipathy exists remains unanswered. As will become clear, Dewey’s hostility towards imaginative activities stemmed from a broad variety of concerns. In some of his earliest work, Dewey adopted a set of anti-Romantic criticisms and used these concerns to attack what one might call “runaway” imaginative and emotional tendencies. Then, in his early educational writings, these earlier concerns were augmented by several other factors, including problematic trends in progressive education, new developments in psychology, and Dewey’s own educational aims. This analysis explores the roots of these criticisms, and explains how they culminate in the stance on the imagination that Dewey eventually outlined in the early educational writings. Notably, these findings have some important implications for certain prominent contemporary critics of progressivism.     

Post-experimentalist pragmatism

Rorty's neopragmatism is an attempt to retrofit Dewey's experimentalism for the post-modern situation. Specifically, he substitutes "language" for "experience" and "culture" for "science", to arrive at a philosophy "no closer to science than to art". I argue that the first move results from misunderstanding of the role experience plays in the context of verification in Dewey's experimental logic. The second move leaves Rorty without any alternative method even for approaching the very problems which Dewey proposed to solve with his experimentalism.     

WD 40: Historical Insights of Ellen White and John Dewey into Three Dualistic Concerns: Implications for Current Practice

Abstract

The dualisms between theory and practice, individual and society, intellectual and manual, as identified by John Dewey in the 19th century, find their direct correspondence in the writings of a contemporary Christian writer of his era, Ellen G. White, whose publications and life work led to the development of what is now one of the single largest Protestant private education systems in the world. This paper provides an outline of these three historical dualities, identifies the shared insights of Ellen White and John Dewey relating to these dualities within their historical context, and delineates the implications for current practice.     

胡适、杜威认识论思想模式比较

西方传统认识论以主客体二分和主体有认识能力的假设为基础,杜威认为这是旁观者知识论。在批判传统认识论的同时,杜威提出了实验的知识论。胡适虽然总体上接受了杜威对传统认识论的批判,但胡适的认识论模式仍然是传统的旁观者知识论,而不是杜威的实验的知识论。     

John Dewey's unknown critique of marginal utility doctrine: instrumentalism, motivation, and values.

During the late nineteenth century, marginal utility theory became the dominant ideology of the new academic discipline of economics. This article explicates and discusses previously unexamined lecture notes prepared in 1913 by John Dewey on marginal utility doctrine. After briefly characterizing the state of marginal utility doctrine, Dewey's criticisms are shown to derive from his instrumentalism and general theory of value. In Dewey's view, marginalism privatized value and by doing so induced moral agnosticism, a condition of permanently suspended judgment regarding individual and social needs that was likely to undermine the foundations of a democratic community since it immunizes value against collective appraisal by public bodies. Moreover, while marginal utility theory represented a serious concerted attempt to deal with substantive problems of value in economics and the economy, to Dewey it was ultimately a form of apologetics for the existing mode of social relations.