John Dewey - Ultimate Collection: 40+ Works on Psychology, Education, Philosophy & Politics. Джон Дьюи
other concerns of direct interest. Since the curriculum is always getting loaded down with purely inherited traditional matter and with subjects which represent mainly the energy of some influential person or group of persons in behalf of something dear to them, it requires constant inspection, criticism, and revision to make sure it is accomplishing its purpose. Then there is always the probability that it represents the values of adults rather than those of children and youth, or those of pupils a generation ago rather than those of the present day. Hence a further need for a critical outlook and survey. But these considerations do not mean that for a subject to have motivating value to a pupil (whether intrinsic or instrumental) is the same thing as for him to be aware of the value, or to be able to tell what the study is good for.
In the first place, as long as any topic makes an immediate appeal, it is not necessary to ask what it is good for. This is a question which can be asked only about instrumental values. Some goods are not good for anything; they are just goods. Any other notion leads to an absurdity. For we cannot stop asking the question about an instrumental good, one whose value lies in its being good for something, unless there is at some point something intrinsically good, good for itself. To a hungry, healthy child, food is a good of the situation; we do not have to bring him to consciousness of the ends subserved by food in order to supply a motive to eat. The food in connection with his appetite is a motive. The same thing holds of mentally eager pupils with respect to many topics. Neither they nor the teacher could possibly foretell with any exactness the purposes learning is to accomplish in the future; nor as long as the eagerness continues is it advisable to try to specify particular goods which are to come of it. The proof of a good is found in the fact that the pupil responds; his response is use. His response to the material shows that the subject functions in his life. It is unsound to urge that, say, Latin has a value per se in the abstract, just as a study, as a sufficient justification for teaching it. But it is equally absurd to argue that unless teacher or pupil can point out some definite assignable future use to which it is to be put, it lacks justifying value. When pupils are genuinely concerned in learning Latin, that is of itself proof that it possesses value. The most which one is entitled to ask in such cases is whether in view of the shortness of time, there are not other things of intrinsic value which in addition have greater instrumental value.
This brings us to the matter of instrumental values—topics studied because of some end beyond themselves. If a child is ill and his appetite does not lead him to eat when food is presented, or if his appetite is perverted so that he prefers candy to meat and vegetables, conscious reference to results is indicated. He needs to be made conscious of consequences as a justification of the positive or negative value of certain objects. Or the state of things may be normal enough, and yet an individual not be moved by some matter because he does not grasp how his attainment of some intrinsic good depends upon active concern with what is presented. In such cases, it is obviously the part of wisdom to establish consciousness of connection. In general what is desirable is that a topic be presented in such a way that it either have an immediate value, and require no justification, or else be perceived to be a means of achieving something of intrinsic value. An instrumental value then has the intrinsic value of being a means to an end. It may be questioned whether some of the present pedagogical interest in the matter of values of studies is not either excessive or else too narrow. Sometimes it appears to be a labored effort to furnish an apologetic for topics which no longer operate to any purpose, direct or indirect, in the lives of pupils. At other times, the reaction against useless lumber seems to have gone to the extent of supposing that no subject or topic should be taught unless some quite definite future utility can be pointed out by those making the course of study or by the pupil himself, unmindful of the fact that life is its own excuse for being; and that definite utilities which can be pointed out are themselves justified only because they increase the experienced content of life itself. 3. The Segregation and Organization of Values. It is of course possible to classify in a general way the various valuable phases of life. In order to get a survey of aims sufficiently wide (See ante, p. 110) to give breadth and flexibility to the enterprise of education, there is some advantage in such a classification. But it is a great mistake to regard these values as ultimate ends to which the concrete satisfactions of experience are subordinate. They are nothing but generalizations, more or less adequate, of concrete goods. Health, wealth, efficiency, sociability, utility, culture, happiness itself are only abstract terms which sum up a multitude of particulars. To regard such things as standards for the valuation of concrete topics and process of education is to subordinate to an abstraction the concrete facts from which the abstraction is derived. They are not in any true sense standards of valuation; these are found, as we have previously seen, in the specific realizations which form tastes and habits of preference. They are, however, of significance as points of view elevated above the details of life whence to survey the field and see how its constituent details are distributed, and whether they are well proportioned. No classification can have other than a provisional validity. The following may prove of some help. We may say that the kind of experience to which the work of the schools should contribute is one marked by executive competency in the management of resources and obstacles encountered (efficiency); by sociability, or interest in the direct companionship of others; by aesthetic taste or capacity to appreciate artistic excellence in at least some of its classic forms; by trained intellectual method, or interest in some mode of scientific achievement; and by sensitiveness to the rights and claims of others—conscientiousness. And while these considerations are not standards of value, they are useful criteria for survey, criticism, and better organization of existing methods and subject matter of instruction.
The need of such general points of view is the greater because of a tendency to segregate educational values due to the isolation from one another of the various pursuits of life. The idea is prevalent that different studies represent separate kinds of values, and that the curriculum should, therefore, be constituted by gathering together various studies till a sufficient variety of independent values have been cared for. The following quotation does not use the word value, but it contains the notion of a curriculum constructed on the idea that there are a number of separate ends to be reached, and that various studies may be evaluated by referring each study to its respective end. "Memory is trained by most studies, but best by languages and history; taste is trained by the more advanced study of languages, and still better by English literature; imagination by all higher language teaching, but chiefly by Greek and Latin poetry; observation by science work in the laboratory, though some training is to be got from the earlier stages of Latin and Greek; for expression, Greek and Latin composition comes first and English composition next; for abstract reasoning, mathematics stands almost alone; for concrete reasoning, science comes first, then geometry; for social reasoning, the Greek and Roman historians and orators come first, and general history next. Hence the narrowest education which can claim to be at all complete includes Latin, one modern language, some history, some English literature, and one science." There is much in the wording of this passage which is irrelevant to our point and which must be discounted to make it clear. The phraseology betrays the particular provincial tradition within which the author is writing. There is the unquestioned assumption of "faculties" to be trained, and a dominant interest in the ancient languages; there is comparative disregard of the earth on which men happen to live and the bodies they happen to carry around with them. But with allowances made for these matters (even with their complete abandonment) we find much in contemporary educational philosophy which parallels the fundamental notion of parceling out special values to segregated studies. Even when some one end is set up as a standard of value, like social efficiency or culture, it will often be found to be but a verbal heading under which a variety of disconnected factors are comprised. And although the general tendency is to allow a greater variety of values to a given study than does the passage quoted, yet the attempt to inventory a number of values attaching to each study and to state the amount of each value which the given study possesses emphasizes an implied educational disintegration.
As matter of fact, such schemes of values of studies are largely but unconscious justifications of the curriculum with which one is familiar. One accepts, for the most part, the studies of the existing course and then assigns values to them as a sufficient reason for their being taught. Mathematics is said to have, for example, disciplinary value in habituating the pupil to accuracy of statement and closeness of reasoning; it has utilitarian value in giving command of the arts of calculation involved in trade and the arts; culture