John DeweyReviews

An excellent book. The only thing lacking is a societal/political context in which thinking, learning and teaching take place, and how that context affects all of the above. But still, many ideas that are incredibly relevant after all of these years.

This is a fabulous nutshell of a book that captures the essential of John Dewey's pragmatist take on education. Even though it was written in the 1930s, it offers so much for those of us involved in public education today. Arne Duncan and Barak Obama should read this right away!

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LOS DIVERSOS CONCEPTOS SOBRE LA FILOSOFIA
ALGUNOS DE LOS FACTORES HISTORICOS EN LA RECONSTRUCCION FILOSOFICA
EL FACTOR CIENTIFICO EN LA RECONSTRUCCION DE LA FILOSOFIA
LOS NUEVOS CONCEPTOS DE LA EXPERIENCIA Y DE LA RAZON
CAMBIOS EN LOS CONCEPTOS DE LO IDEAL Y DE LO REAL
EL SIGNIFICADO QUE TIENE LA RECONSTRUCCION LOGICA
LA RECONSTRUCCION EN LOS CONCEPTOS DE LA MORAL
LA RECONSTRUCCION, EN SUS EFECTOS SOBRE LA FILOSOFIA

One of America's greatest philosophers outlines a faith which is not confined to sect, class, or race.

what a trainwreck

Dewey, John. Art as Experience. 1934. Putnam’s, 1958.
John Dewey’s pragmatic approach to art provides a middle ground between the formalism of New Criticism and the more subjective aesthetics that replaced it. For Dewey, the aesthetic experience produced by an expressive, time-bound object was the defining quality of art. Formal elements matter, as does the subjectivity of the audience, but they are not all that matters. Art as Experience is after almost 90 years still a readable and important work. For a longer discussion see the Stanford Encyclopedia of Philosophy (https://plato.stanford.edu/entries/dewey-aesthetics/#ArtExpe). 5 stars.

John Dewey ranks as one of the three or four important developers of American Pragmatism.

'Reconstruction of Philosophy' explains his thinking, as of 1920, in fairly simple terms, and in about 130 pages.
The book uses terms from academic language of the early 20th century, ones that may not be so familiar now.
It's written in the formal way people wrote in that time.

Nevertheless, Dewey has a clarity only found in writing by a few philosophers from any time period.

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Publiku dhe problemet e tij, 1927 është zbatim i doktrinës pragmatiste në fushën e mendimit politik: konceptet themelore politike, gjykimet për politikën, veprimtarinë dhe institucionet, duhet të formulohen nisur nga pasojat që ato prodhojnë e mandej prej tyre mund të shkohet në shkaqe të mëtejshme gjithësesi konkrete; sepse konceptet dhe gjykimet në mendimin politik janë të pamundura nisur nga qasje metafizike, aksiolo gjike etj, për më tepër këto të fundit janë relative dhe nuk mund të shërbejnë si bazë e qëndrueshme dhe e përbashkët e kërkimit. Duket se mendimi i tij pragmatist i shenjuar edhe nga relati vizmi kundrejt vlerave dhe besimi pozitivist te shkenca ka ndikuar thelbësisht mendimin bashkëkohës.

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Because this book is so far out of my comfort zone I gave it all the benefit of the doubt I could muster. I don't even disagree with most of it, it's just the author doesn't say all that much. A lot of the book is just one man's opinion on what art is. It's a word and its meaning is so vague you can define it a million ways. Some definitions are more internally consistent than others and this one is just fine.

There is a lot being made of the fact that art becomes art only when perceived and how it's a form of communication, somehow special and better than others. No, it's not. There's also some complaining about utility taking precedence over beauty when it comes to craftsmanship and that's not a bad thing. Beauty is a proxy for utility (evolutionary genetics don't lie) so it's fine.

I general, it's very thin on arguments and very dense with thoughts - written almost like a stream of consciousness with no structure. At least we get chapter headings.

One of the last books I needed to read for Modern Mrs. Darcy 2016 challenge was a book that intimated me. Well, that book happened to be Democracy and Education: An Introduction to the Philosophy of Education* by John Dewey. Over the winter break, I spent three days having an in-depth conversation with Mr. Dewey. I will not kid you, it was exhausting. After the three days, I was wiped out.

Dewey has some wonderful ideas about education, but in my opinion, he makes you work for each one of them. Read more

This is a stub.

Incredible.

The gist of the book is that it wants to negotiate meaningful differences between the philosophy of traditional schools on the one hand, and new “progressive” schools on the other. Dewey pushes back against a tendency in progressive schools’ nascent ideologies to position themselves as against the traditional schools; that is, progressive schools see themselves as whatever traditional schools aren’t, and as such apply value to being opposed to something for its own sake. And what Dewey wants to nip this tendency in the bud and explore what aspects of progressive schooling (free exploration, self-starting, teacher-as-facilitator) are valuable, not because of their position opposite some other practice, but on their own. He does this by highlighting how experience is the fundament of education, and one only learns and is educated when one’s experience improves both one’s current knowledge, and one’s future ability to learn and use that knowledge, and ideally, for the benefit of the people.

Dewey walks this line between liberal idealist and someone who really does believe that democracy is the best way to access each person’s individual will and apply that will to the collective for the better, because the causal power of the action resultant from a democratic choice is better. It’s reflective of the will of the group. It may not always be the best choice in the end. But it’s not all ends and means; we can’t chunk experience like that. Means are ends are means. Means are today’s ends, and so on.
This is pretty poorly explained, but this does get at what he’s talking about when he talks about education and experience and democracy. I need to learn more, have it be presented in a systematized and direct way, because he is sometimes hard to nail down in summary. But one thing I should be doing more of is summarizing the writers I’m after, and not be scared to get it wrong.

Oliver Wendell Holmes Jr. did not lie: "But although Dewey’s book is incredibly ill written, it seemed to me after several re-readings to have a feeling of intimacy with the inside of the cosmos that I found unequalled. So [it seemed to me as] God would have spoken had He been inarticulate but keenly desirous to tell you how it was."

Are there times in your life that are dull and dreary, a mechanical, mindless shuffling from one tedious task to another? According to American philosopher John Dewey (1859-1952), such moments in anybody’s life lack aesthetic quality. He writes in Art as Experience, “The enemies of the aesthetic are neither the practical nor the intellectual. They are the humdrum; slackness of loose ends; submission to convention in practice and intellectual procedure.” We may ask, by Dewey’s reckoning, what will be needed to have an aesthetic experience? And when will an aesthetic experience be deemed artistic? As a way of answering these questions, we can take a look at the following example:

A woman is sitting on a bench in a city park. She listens to the children playing on a nearby playground, she feels the sun on her skin, she watches attentively as people walk to and fro. She feels connected to everyone and everything; life has such fullness and she will remember this afternoon in the park for a long time. Then, after about an hour of this very rich experience, she takes out her flute and starts playing. Since she is a world-class flutist, her wonderful music attracts a number of people who stand around and listen to her play. After playing several pieces, she nods her head and puts away her flute. The small crowd applauds and walks off.


Dewey would say the woman’s first experience of sitting in silence, fully present and awake to the richness of what life offers, has a certain completeness and aesthetic quality. Her second experience of playing the flute and sharing her music is an extension and intensification of the first experience. And because her playing incorporates a mastery and control of a particular technique (flute playing) and expression of emotions and feelings with others, it is a powerful artistic form of human communication.

Expanding on this example, a key concept for Dewey is ‘continuity’, that is, how all of life within the universe is part of a dynamic rhythm, forever alternating between disequilibrium and equilibrium, tension and resolution. And our human experience, including human making and crafting, is an outgrowth and amplification of these patterns of nature. Thus, for Dewey, viewing art and aesthetic experience as something set apart, restricted to museums, galleries, theaters and concert halls is a modern distortion.

Also, along the same lines, Dewey asks, “Why is there repulsion when the high achievements of fine art are brought into connection with common life, the life that we share with all living creatures? Why is life thought of as an affair of low appetite, or at its best a thing of gross sensation, and ready to sink from its best to the level of lust and harsh cruelty?” With such questions, we see how Dewey values continuity and integration of all aspects of our very human nature – mental, emotional, sensual, bodily, perceptive. He rebels against rigid dualism, setting spirit against flesh, mind against body. Applying this line of thinking to art and aesthetics, Dewey urges us to view human creativity as, ideally, involving the whole person. Unfortunately, he notes, such a holistic approach goes against the grain of our modern-day, highly-specialized, compartmentalized culture.

Yet again another aspect of continuity is linking an artist’s creation with the artist’s life as a whole. I recall reading about a court case where the judge asked great 19th century American painter James Abbott Whistler how he could charge so much for a painting since it took less than an hour to paint. Whistler replied, “Yes, but it also took a lifetime of experience.” It is this ‘lifetime of experience’ Dewey recognizes as being so important to artistic creation.

One area I find particularly fascinating is how Dewey defends abstract art against those thinkers and art critics who view abstract art as devoid of expression or overly intellectual. Dewey counters by citing how all art abstracts, for example, a painting portrays a three dimensional landscape in two dimensions. He also likens abstract art to a chemist’s abstraction of the material, visible elements of earth, water, fire and air into molecules and atoms. Another thought-provoking insight is when Dewey notes how many people in our modern world are tormented since they lack the control and technical skill to transform their powerful emotions and life experiences into a work of art in any form.

On the universality of art and aesthetic experience, we read, “In the end, works of art are the only media of complete and unhindered communication that can occur in a world full of gulfs and walls that limit community of experience.” So, for Dewey, unlike politics and religion, subjects that have a tendency to cut people off from one another, painting and sculpture, music and dance, theater and literature and other forms of art provide us with a great opportunity to connect with other people and share our common humanity. Certainly, what we have going on with Goodreads is an excellent example of Dewey’s philosophy.

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