By critically reviewing the event of Dewey’s visit to China (1919-1921) through historical, philosophical and comparative perspectives, this book finds new value to revive the dialogue between Dewey and Eastern philosophies as a way to respond to contemporary educational challenges.
Lei Wang researches John Dewey’s pedagogical influence on the historical context of China and compares his observations and his basic democratic approach with the concepts and practical implementation of his Chinese students. As a result, it turns out that the spread of pragmatic philosophy in China was accompanied by reductionism, misunderstandings, Confucian doctrine and nationalism and that Dewey’s reform proposals can open a democratic perspective on current challenges in Chinese society. On the occasion of the 100th anniversary of Dewey’s research trip to China, the author emphasizes the contemporary significance of his work. The results of her study can clarify and correct errors that continue to have effect today.
This book tries to trace Dewey’s intellectual history from his early years to the end, focusing on the themes of psychology and the psychological aspect of education in Dewey’s lifelong writing.The author mixed the discussion on Dewey’s work with his life stories and shows readers how his ideas evolved over time. In turn, the book offers a critical review of his ideas in the areas of psychology and education. Lastly, it assesses Dewey’s involvement in and impact on education. In short, it provides a comprehensive account of his legacy in psychology and education.
. Renewal of Life by Transmission. The most notable distinction between living and inanimate things is that the former maintain themselves by renewal. A stone when struck resists. If its resistance is greater than the force of the blow struck, it remains outwardly unchanged. Otherwise, it is shattered into smaller bits. Never does the stone attempt to react in such a way that it may maintain itself against the blow, much less so as to render the blow a contributing factor to its own continued action. While the living thing may easily be crushed by superior force, it none the less tries to turn the energies which act upon it into means of its own further existence. If it cannot do so, it does not just split into smaller pieces (at least in the higher forms of life), but loses its identity as a living thing. As long as it endures, it struggles to use surrounding energies in its own behalf. It uses light, air, moisture, and the material of soil. To say that it uses them is to say that it turns them into means of its own conservation. As long as it is growing, the energy it expends in thus turning the environment to account is more than compensated for by the return it gets: it grows. Understanding the word "control" in this sense, it may be said that a living being is one that subjugates and controls for its own continued activity the energies that would otherwise use it up. Life is a self-renewing process through action upon the environment.
Proposes an “intra-cultural philosophy” based on John Dewey’s “cultural turn” and promotes Daoist thought as a resource that can help to reconstruct outmoded assumptions that continue to shape how we currently think. In this timely and original work, Dewey’s late-period “cultural turn” is recovered and “intra-cultural philosophy” proposed as its next logical step—a step beyond what is commonly known as comparative philosophy. The first of two volumes, John Dewey and Daoist Thought argues that early Chinese thought is poised to join forces with Dewey in meeting our most urgent cultural needs: namely, helping us to correct our outdated Greek-medieval assumptions, especially where these result in pre-Darwinian inferences about the world. Relying on the latest research in both Chinese and American philosophies, Jim Behuniak establishes “specific philosophical relationships” between Dewey’s ideas and early Daoist thought, suggesting how, together, they can assist us in getting our thinking “back in gear” with the world as it is currently known through the biological, physical, and cognitive sciences. Topics covered include the organization of organic form, teleology, cosmology, knowledge, the body, and technology—thus engaging Dewey with themes generally associated with Daoist thought. Volume one works to establish “Chinese natural philosophy” as an empirical framework in which to consider cultural-level phenomena in volume two. “Moving beyond the limits of comparative philosophy, Behuniak’s intra-cultural approach refuses to separate past and present or to separate various philosophical traditions into self-enclosed compartments. Such an approach has been a long time coming. Like a good Platonic dialogue, these volumes place important traditions into conversations that enhance thinking about today’s issues. In terms of depth and thoroughness, the scope of learning in both American and Chinese philosophies is breathtaking.” — Raymond Boisvert, Professor Emeritus of Philosophy, Siena College
Building from the history of inequality in education up to current problems, this text posits viewpoints on how to cultivate humanistic leaders in education to best benefit underserved children around the world. Among perspectives examined are economic, cultural, and political circumstances that benefit some and harm others, creating educational inequality. To illustrate the work that must be done, this book connects vignettes of compelling school issues to educational philosophies, e.g., Makiguchi’s work, to bridge the theoretical and the practical and pose real solutions.
Contents Articles Frederic R. Kellogg: Hobbes, Holmes, and Dewey: Pragmatism and the Problem of Order Brian E. Butler: Dews, Dworks, and Poses Decide Lochner Sor-hoon Tan: Our Country Right or Wrong: A Pragmatic Response to Anti-Democratic Cultural Nationalism in China Stephen Harris: Antifoundationalism and the Commitment to Reducing Suffering in Rorty and Madhyamaka Buddhism Eric Thomas Weber: On Applying Ethics: Who's Afraid of Plato's Cave? William Gavin, Stefan Neubert, and Kersten Reich: Language and Its Discontents: William James, Richard Rorty, and Interactive Constructivism Matthew J. Brown: Genuine Problems and the Significance of Science Robert Chodat: Evolution and Explanation: Biology, Aesthetics, Pragmatism Joseph Margolis: Pragmatism's Future: A Touch of Prophecy Review Essay Brian E. Butler: Sen's The Idea of Justice: Back to the (Pragmatic) Future Book Reviews Tibor Solymosi: Review of Jay Schulkin. Cognitive Adaptation: A Pragmatist Perspective
Assesses John Dewey’s visit to China in 1919–21 as an “intra-cultural” episode and promotes “Chinese natural philosophy” as a philosophical context in which to understand the connections between Dewey’s philosophy and early Confucian thinking. In this conclusion to his two-volume series, Jim Behuniak builds upon the groundbreaking work begun in John Dewey and Daoist Thought in arguing that “Chinese natural philosophy” is the proper hermeneutical context in which to understand early Confucianism. First, he traces Dewey’s late-period “cultural turn” in more detail and then proceeds to assess Dewey’s visit to China in 1919–21 as a multifaceted “intra-cultural” episode: one that includes not only what Dewey taught his Chinese audiences, but also what he learned in China and what we stand to learn from this encounter today. “Dewey in China” provides an opportunity to continue establishing “specific philosophical relationships” between Dewey and Confucian thought for the purpose of getting ourselves “back in gear” with contemporary thinking in the social and natural sciences. To this end, Behuniak critically assesses readings of early Chinese thought reliant on outdated Greek-medieval assumptions, paying particular attention to readings of early Confucianism that rely heavily on Western virtue ethics, such as the “Heaven’s plan” reading. Topics covered include education, tradition, ethics, the family, human nature, and religiousness—thus engaging Dewey with themes generally associated with Confucian thought. “Attacking the distinction of Eastern versus Western philosophical cultures, these volumes create a detailed intra-cultural Deweyan-Chinese thought on many levels at once. Using Dewey to reinterpret the Daoist and Confucian traditions from their sources, Behuniak weaves an intra-cultural philosophical trajectory that stretches from the sixth-century BCE China to Columbia University in New York City. The result is one of the philosophical masterpieces of our time.” — Robert Cummings Neville, Professor Emeritus of Philosophy, Religion, and Theology, Boston University
"At the genesis of the Republic of China in 1912, many political leaders, educators, and social reformers argued that republican education should transform China’s people into dynamic modern citizens—social and political agents whose public actions would rescue the national community. Over subsequent decades, however, they came to argue fiercely over the contents of citizenship and how it should be taught. Moreover, many of their carefully crafted policies and programs came to be transformed by textbook authors, teachers, administrators, and students. Furthermore, the idea of citizenship, once introduced, raised many troubling questions. Who belonged to the national community in China, and how was the nation constituted? What were the best modes of political action? How should modern people take responsibility for “public matters”? What morality was proper for the modern public? This book reconstructs civic education and citizenship training in secondary schools in the lower Yangzi region during the Republican era. It also analyzes how students used the tools of civic education introduced in their schools to make themselves into young citizens and explores the complex social and political effects of educated youths’ civic action."