Page:Democracy and Education.djvu/199

From Wikisource
Jump to navigation Jump to search
This page has been validated.
180
Philosophy of Education

exact, promote, and test thinking. Thinking is the method of intelligent learning, of learning that employs and rewards mind. We speak, legitimately enough, about the method of thinking, but the important thing to bear in mind about method is that thinking is method, the method of intelligent experience in the course which it takes.

I. The initial stage of that developing experience which is called thinking is experience. This remark may sound like a silly truism. It ought to be one; but unfortunately it is not. On the contrary, thinking is often regarded both in philosophic theory and in educational practice as something cut off from experience, and capable of being cultivated in isolation. In fact, the inherent limitations of experience are often urged as the sufficient ground for attention to thinking. Experience is then thought to be confined to the senses and appetites; to a mere material world, while thinking proceeds from a higher faculty (of reason), and is occupied with spiritual or at least literary things. So, oftentimes, a sharp distinction is made between pure mathematics as a peculiarly fit subject matter of thought (since it has nothing to do with physical existences) and applied mathematics, which has utilitarian but not mental value.

Speaking generally, the fundamental fallacy in methods of instruction lies in supposing that experience on the part of pupils may be assumed. What is here insisted upon is the necessity of an actual empirical situation as the initiating phase of thought. Experience is here taken as previously defined: trying to do something and having the thing perceptibly do something to one in return. The fallacy consists in supposing that we can begin with ready-made subject matter of arithmetic, or geography, or whatever, irrespective of some direct personal experience of a situation. Even the kindergarten and Montessori techniques are so anxious to get at intellectual distinctions, without 'waste of time,' that they tend to ignore—or reduce—the immediate crude handling of the familiar