John Dewey

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John Dewey
Dewey's grave on the University of Vermont campus

John Dewey (born October 20, 1859 in Burlington , Vermont , † June 1, 1952 in New York ) was an American philosopher and educator .

Life

John Dewey was born in 1859 in the United States of America, Vermont, in the small town of Burlington. His father first worked in a grocery store and later in a tobacco store. There Dewey had to feel the strict, puritanical New England culture and an authoritarian upbringing, which he later described as a "feeling of painful oppression".

Dewey graduated from the University of Vermont in 1879 and then worked as a high school teacher for two years before earning his PhD from Johns Hopkins University in 1884 . His teachers included Granville Stanley Hall - a founder of experimental psychology - and Charles Sanders Peirce . Dewey taught philosophy at the Universities of Michigan (1884-1888 and 1889-1894) and Minnesota (1888). In 1894 he became chairman of the departments of philosophy, psychology and education at the University of Chicago, which was just four years old . From 1904 he was a professor at Columbia University in New York and was retired there in 1930 .

Dewey was president of the American Psychological Association from 1899 to 1900 and the American Philosophical Association in 1911 . In 1910 Dewey was elected to the National Academy of Sciences . Between 1919 and 1921 he made lecture tours to Japan and the Republic of China ; In 1928 he visited schools in the Soviet Union .

Dewey was a founding member of the American Civil Liberties Union and the China Institute in America . In the mid-1930s he worked on a commission that examined the allegations made against Trotsky in the Moscow show trial ; In 1940 he campaigned for Bertrand Russell to remain in the New York teaching post.

In addition to numerous academic articles and books, Dewey frequently wrote commentary for magazines such as The New Republic and Nation .

Dewey's scientific and educational work is closely related to his political activities.

philosophy

John Dewey (US postage stamp, 1968)

At first, Dewey followed Hegelian idealism until the 1890s . In Chicago he finally turned to an empirical philosophy. He put this position most clearly in The Search for Certainty in 1929 .

Its central intention is to defend the contemporary natural sciences against the accusation that their basic concepts were based on theoretical assumptions for which they themselves were not accountable. This criticism assumes that natural sciences have no secure foundation and can therefore only ever demonstrate the possibility of their basic concepts being applicable to concrete phenomena. A decision about their actual truth content is therefore impossible. Dewey does not accept this objection. For he himself emphasizes the merely hypothetical character of scientific knowledge.

Dewey puts forward the thesis that in the history of philosophy up to now there has been no independent philosophy. What had previously been understood by this was merely a hybrid form of theology and natural research : philosophy had adopted its claim to absolute knowledge ( truth in the strong sense, certainty) from theology , while natural research had adopted the means to obtain it, namely that rational thinking. Because of this mixed form, philosophy has been the greatest enemy of the natural sciences in the past, insofar as it always adhered to the ultimately merely theological claim to absolute knowledge with basically the same approach. This claim was initially justified within theology, as long as people were still completely at the mercy of nature and therefore needed belief in a constant world beyond . The increasing progress of the natural sciences, on the other hand, made them superfluous and, in the form of the philosophical objections to scientific approaches, had meanwhile developed into the greatest obstacle to further human progress . It should therefore be abandoned in order to instead completely surrender all a priori concepts (the “ ideas ” of the philosophical tradition) to the sole criterion of usefulness (“pragmatic turn”). In everyday life this means that the truth can be determined in every perception of terms that have always been the basis on the basis of their usefulness for each intended action. At the scientific level, it means defending the outcome of mere constructions as long as they are in the service of certain applied sciences.

From this perspective, Dewey assigns a very specific task to every philosophy that will only be possible in the future, namely to determine those “ values ” based on the respective foundations of social coexistence , to which the natural sciences are to be committed, so that they can be returned to the “great human” that are important Purposes ”(ibid. 310). Philosophy thus becomes a philosophical anthropology , which is always to have people who have become social as their object and - according to my critics - to generalize their average values ​​in an immanent, affirmative way. Dewey does not discuss the question of the necessity of a priori conditions for such an undertaking. Overall, his primary interest is the justification of the natural sciences against the traditional philosophical criticism of them. The program of a future philosophy is then briefly outlined. With his pragmatism , Dewey tries to abolish philosophy in the traditional sense and to make it the basis of a new conception of philosophy.

Politics and Education

John Dewey.

In terms of social policy, Dewey campaigned for the democratization of all areas of life. Dewey's approach is shaped by the view that the democratic form of government is an essential lifestyle of its citizens. The democratic constitution of the USA developed from a communal life of free and equal individuals : "The clear awareness of communal life, with everything that is connected with it, constitutes the idea of ​​democracy."

Deweys understands democracy as a unifying practice of human community. That is why, for him, questions of economy, politics and education are closely related to common ways of acting. The usual experiences of people form the starting point for possible changes, instead of distant utopias, central ideas or theoretical models such as B. the "Homo oeconomicus", which serves the classical model of economics as a template for the practical design of economic activity. In other words: theories often fail in people's real life if they do not tie in with the life practiced in it. The Z. For example, the “Homo oeconomicus” model often fails in practice, for example the development of the worldwide labor movement, which successfully opposed egoism and competition with cooperative and solidary forms of communal life.

Democracy as a way of life

For Dewey, the concept of democracy is initially not a question of the form of government - he sees in “democracy” rather the fundamental recognition of social equality, i.e. the connection between individual freedom and the socio-ethical preconditions for this freedom: “There is individualism in democracy [.. .]; but it is an ethical, not a numerical individualism; it is an individualism of freedom, of responsibility, of initiative to and for the ethical ideal, not an individualism of lawlessness. ”The democratic state, on the other hand, is a form of political organization derived from the idea of ​​democracy, which guarantees the protection of the interests of the citizens and regulate other public issues such as foreign policy or legislation.

For Dewey, democracy is a full and therefore not alienated life. This is where the connection to education and school comes about, because the student's externally controlled, joyless learning process is accordingly undemocratic. Democracy is therefore the consideration of society from the pedagogical perspective with the main goal of leading the child to a responsible citizen and, as a further consequence, to humanize the world of work, which, according to Dewey, also affects the school. Dewey also presents the social possibilities of countering profit-oriented alienation through meaningful and self-determined work . As a result, the structures of capitalism are to be transformed into those of social humanism. Dewey's understanding of democracy is rooted in social humanism, which is based on the self-determination and co-determination of the individual. In his experimental school, this understanding was expressed in an intelligent self-management of the students as well as the teachers. Dewey was of the opinion that the will to learn is there and only needs to be encouraged.

In his work Democracy and Education (1916), Dewey makes it clear how education and democracy must be interwoven if a society is not “just trying to survive” but striving for change for the better. In his opinion, democracy should always be anchored and lived in concrete coexistence. This active experience must be made as consistently and intensively as possible in the family, in school and in the large community.

Children should get to know democracy as a social way of life on an individual level as early as possible. Dewey discussed the possibilities of introducing democratic methods in the classroom and anchoring democracy in the social organization of schools and lessons. He subjected the traditional school of his time to a fundamental criticism. It is not only handed down from pre-democratic times, but it has also retained this tradition in the way it works.

Dewey's educational concept strives to remove all obstacles that prevent free communication and interaction and thus shared experience in action processes. Such barriers exist e.g. B. in unquestioned routines and habits in thinking and acting or in hierarchical structures that inhibit the flow of information. Everything that hinders the process of learning aptitude when people are together should be problematizable. At Dewey, processes of reflection are not restricted by ideologies or subject boundaries, but are based on real problems in the work and life of people in their respective communities. Education and action thus become a life-serving process of experience and democracy a way of learning and living.

The purpose of education is to be able to continue to learn together, because the process of social development will always create new problem constellations. "Democracy education" therefore expresses the inner connection between democracy and education: It is a political strategy for problem solving that is designed as a cooperative learning process. Dewey believes that people do not know what their interests and needs are or what they will be able to do until they become politically active. Therefore there can be no definitive answer to the question of how people should live. This should always be left to discussion and testing. That is exactly why we need democracy.

On the subject of “democracy education” it is interesting that Dewey's student and good friend Sidney Hook first described the term “democracy as a way of life” in 1938 in detail.

Laboratory School - Learning by doing - Brookwood Labor College

In order to back up his theory of democratic education with convincing practice, Dewey developed experimental models at the University Elementary School for the practical realization of his idea.

In 1896 he and his wife Alice Dewey founded an experimental school in Chicago , the laboratory school , which was affiliated with the university, with the financial support of a group of parents . In his opinion, learning must be based entirely on experience . That is why many reform pedagogues still refer to him today . Here, children experiment in a learning environment made up of materials, workshops, a library and a school garden, to discover reality, to discover themselves and to get to know cooperation. The teacher did not play the role of the knower and patron, but that of an employee, for example in project teaching . This acted as a model for the Hartmut von Hentigs laboratory school in Bielefeld . After disputes over the administration of the school, they both left Chicago and moved to New York. In 1904 John Dewey became professor of philosophy at Columbia University in New York and taught education at Teachers College . Alice Dewey worked in teacher training in New York. After leaving laboratory school, John Dewey became the defining author of American reform pedagogy. His book Schools of To-Morrow , published in 1915 , became one of the most influential writings in the American educational discussion of the 20th century because it showed ways of reform and described positive examples of how the ideas of the "new education" could be implemented let.

In his reform pedagogy, which is reminiscent of Georg Kerschensteiner , Fritz Karsen , Adolf Reichwein and Maria Montessori - the latter he was critical of - he gained popularity primarily through the well-known pedagogical approach “ learning by doing ”. The term is sometimes jokingly referred to in educational circles as "learning by dewey-ing". However, it would be far too short-sighted to reduce Dewey to this approach. Although the action-related relationship of knowledge is of major importance for him, the relationship between abstract concepts and concrete situations is central to his philosophy. Abstract concepts (such as the representation of water as "H 2 O") have an instrumental value, they transcend the concrete situation and help to create new options for action. Dewey is also considered a theoretical background in training science, as here too theoretical concepts are checked through practice and the idea applies that the world record holder or Olympic champion must have done something better than the loser.

Deweys was also committed to labor and union education . He was an active member of the NEA Council (National Council for Higher Education), worked with the Progressive Education Association, was temporarily chairman and finally honorary chairman. The same applies to the American Federation of Teachers (AFT). Dewey worked for the AFT in various functions and was committed to the rights and unions not only of teachers, but also of other professional groups. He also worked for a number of years to found a Workers Party. Dewey was practically and theoretically involved in training workers to become trade unionists and linked this with his work in the AFT. John Dewey was also a member of the Freundeskreis, a kind of scientific advisory board for Brookwood Labor College , which was the most influential trade union educational institution in the east of the United States and which has served as a model for similar educational institutions for decades after its existence. Dewey was friends with and worked closely with the college's co-founder and longtime director, socialist and pacifist Abraham J. Muste . Brookwood offered a two-year study program (with no formal qualification) to which unskilled workers of all races and both genders were admitted. There were no grades or other forms of assessment of performance by the lecturers. Rather, the students rated each other's performance. In the study program, which dealt exclusively with humanities and social science topics, practical and theoretical parts were combined. In addition to the history of the trade union movement, sociology, politics, economics, the history of human civilization, English literature and languages ​​were also taught. The union college was particularly in line with the practice- and problem-oriented educational approach that Dewey had already developed in the Chicago laboratory school . When the college should be closed as a result of a political dispute, Dewey protested vehemently and persistently against this decision and with him many individual trade unions, journalists, writers - including Sinclair Lewis . Dewey also actively supported Brookwood for the years until 1938, the year the college closed. Dewey did this in speeches and articles and also financially and through public calls for donations, e.g. B. in the New York Times. Dewey quoted from a brochure for Brookwood, which stated that the "labor movement's ultimate goal is the good life for all people in a social order free from exploitation". The college strives to "teach students how to think and learn, but not dictate what to think". This is where Dewey's appreciation of Brookwood comes in. One can see from the principle of free discussion and development that Brookwood fulfills the purpose of education more than any other educational institution known to him, "because it guides students to think, which of course means to think for themselves".

Discussions about Dewey in the US

In the 1920s there was the Dewey-Lippmann debate about the position of public opinion in the age of the mass media. Walter Lippmann denied in Public Opinion 1922 that the way of life democracy works under the conditions of a highly networked consumer society and dominant mass media . The vulgarity of the media speaks to the simple herd instinct that the masses develop in the sense of Le Bon . Upbringing, on the other hand, is helpless; the individual citizen simply falls back on stereotypes and party feelings when forming opinions on difficult issues. Dewey replied, referring to Nickolas Butler in 1927 in The Public and its Problems : Education for citizenship must consist in preparation for the difficult, often contradicting business of democracy. "The difficulties of democracy are the opportunities of ecucation." Provided that opinion is free and open, a "great society" is still possible. The educational system is decisive.

The dispute entered a second round when Lippmann accused the reformers of “ Education without Culture ” in 1941 , according to which the students, according to Dewey's ideas, emerged without a common belief, without common knowledge, without morals and discipline. Progressive education at the University of Chicogo was scaled back because its president Robert M. Hutchins had advocated liberal education with a Catholic coloration since the 1920s , which came close to classical humanistic education. He did this with recourse, of all places, to the utilitarian John Stuart Mill , who had demanded "binding books". Education should not be used as an instrument for social reform or even for vocational training. Dewey replied in 1937 that Hutchins' concept of truth was medieval, that there was no longer a hierarchy of valuable truths. He simply ignores the natural sciences. Hannah Arendt made a contribution to the debate with a German twist in 1958: Progressive Education “about 25 years ago, as it were, threw all traditions and all tried and tested teaching and learning methods overboard”: too little teacher authority, too little Binding content with too many methods, replacement of learning by doing, playing instead of serious work.

Dewey's effect in Germany

In 1949 , Sidney Hook presented Dewey's pedagogy to German readers for the first time in the magazine Der MONTH, including the optimistic belief in the solvability of pedagogical problems and the distrust of mere authority in the educational system. This distinguishes him from Martin Heidegger and the French existentialists, who were widely read at the time . The Thomist Jacques Maritain took the opposite position in favor of classical humanism in the work Education at the Crossroads, translated in 1951 . In the GDR, too, pragmatism was condemned as un-Marxist philosophy and “instrumentalism”, first by WS Schewkin in 1955. In 1954, the young Golo Mann introduced Dewey as the American philosopher par excellence in Vom Geist Amerikas, only to condemn “Emile in the industrial age”: “Authority is damned; Little emphasis is placed on education, memory exercises and the accumulation of knowledge. [...] Democracy must already prevail in school, in the relationship between teacher and pupil, in the children's clubs and self-administration institutes. ”A positive assessment of the Partnership (Deweys cooperation) in the context of political education, on the other hand, was carried out by Theodor Wilhelm (pseudonym Friedrich Oettinger ). However, other political didactics such as Erich Less (1952) or Franz Bahl (1958) did not see any suitability for German requirements or a “decline in values”. Despite the re- education prescribed after 1945, Dewey reception remained very low. Only the head of the Frankfurt University for International Educational Research Erich Hylla was a supporter. In a review of German educational science, Wilhelm Flitner compared the German hermeneutsch-pragmatic tradition ( humanities pedagogy ) with the pragmatic progressive education in the USA ( Marietta Johnson ), which is to be rejected , based on Freud and Dewey. Only there did the reform pedagogy with its inappropriate idea of ​​freedom for the young people prevail. On the other hand, German educators such as Theodor Litt , Romano Guardini , Herman Nohl etc. stand up for education and the need for authority. A counter-movement only started with Hartmut von Hentig from 1970. With the broad adoption of the project method in the 1980s and the political programs to promote democracy in schools after German reunification in 1990, this slowly changed. For the philosophical pragmatism in the line of Charles S. Peirce , William James F. CS Schiller and Dewey, since the disapproval on the III. International Congress for Philosophy in Heidelberg 1908 Something similar, especially in the discussion of truth as a concept.

It seems ironic as well as tragic that Dewey's philosophy and pedagogy in Germany was often described as uncritical. It would neither address social inequality nor have a concept of domination and capitalism criticism. A criticism that - if you take Dewey's political activities into account - hits a union chairman who was also very involved as a teacher. A thorough reading of Dewey's writings refutes such objections. For example, on vocational training, he wrote in Democracy and Education in 1916 :

"Any concept of vocational training that emanates from and is derived from the current industrial regime is likely to adopt and perpetuate its divisions and inadequacies, and thus become an instrument for realizing the feudal dogma of social predestination."

In The Public and ist Problems , he wrote in 1927:

“The view that economy is the only condition affecting the whole field of political organization, and that today's industry requires only one particular type of social organization, was a theoretical question because of the influence of Marx's writings. But, despite the revolution in Soviet Russia, it was hardly an immediate practical question of international politics. Now it is finally becoming one, and there are indications that it is a dominant question in determining the future of international political relations. ” (Dewey 1927/1996, p. 186)

Fonts (in German)

  • Democracy and education. An introduction to philosophical pedagogy . Hirt, Breslau 1930; Beltz, Weinheim 2000, ISBN 3-407-22057-X .
  • The human nature . Their nature and their behavior . Deutsche Verlags-Anstalt, Stuttgart 1931; Pestalozzianum, Zurich 2004, ISBN 3-03755-018-X .
  • As we think. An investigation into the relationship of reflective thinking to the process of parenting . Morgarten, Zurich 1951; Pestalozzianum, Zurich 2002, ISBN 3-907526-98-8 .
  • German philosophy and German politics . Westkulturverlag, Meisenheim 1954; Philo, Berlin 2000, ISBN 3-8257-0115-8 .
  • Human or mass . Universum, Vienna 1956; new as: freedom and culture . Pestalozzianum, Zurich 2003, ISBN 3-03755-006-6 .
  • Basic psychological questions of education. Man and his behavior, experience and upbringing . Single u. ed. by Werner Correll . Reinhardt (UTB 331), Munich 1974, ISBN 3-497-00722-6 .
  • Art as experience . Suhrkamp, ​​Frankfurt am Main 1980; ibid. 1995, ISBN 3-518-28303-0 .
  • Education through and for experience . Introduced, selected and commented on by Helmut Schreier . Klett-Cotta, Stuttgart 1986, ISBN 3-608-93346-8 .
  • The renewal of philosophy . Junius, Hamburg 1989, ISBN 3-88506-409-X .
  • Experience and nature . Suhrkamp, ​​Frankfurt am Main 1995; ibid. 2007, ISBN 978-3-518-29465-9 .
  • The public and their problems . Philo, Bodenheim 1996; ibid. 2001, ISBN 3-8257-0206-5 .
  • The search for certainty. An investigation into the relationship between knowledge and action . Suhrkamp, ​​Frankfurt am Main 1998; ibid. 2001, ISBN 3-518-29127-0 .
  • Pedagogical essays and treatises (1900–1944) . Pestalozzianum, Zurich 2002, ISBN 3-907526-96-1
  • Logic. The theory of research . Suhrkamp, ​​Frankfurt am Main 2002; ibid. 2008, ISBN 978-3-518-29502-1 ( review ).
  • Philosophy and civilization . Suhrkamp, ​​Frankfurt am Main 2003, ISBN 3-518-29274-9 .
  • Experience, Knowledge and Value . Suhrkamp, ​​Frankfurt am Main 2004, ISBN 3-518-29247-1 .
  • Liberalism and Social Action. Collected essays from 1888 to 1937 . Mohr, Tübingen 2010, ISBN 978-3-16-150529-4 .
  • Social Philosophy - Lectures in China 1919/20 . With an afterword by Axel Honneth and Arvi Särkelä. Suhrkamp, ​​Berlin 2019, ISBN 978-3-518-29832-9 .

literature

Monographs
  • Stefan Bittner: Learning by Dewey? John Dewey and German Education 1900–2000. Klinkhardt, Bad Heilbrunn 2001, ISBN 3-7815-1118-9 .
  • Fritz Bohnsack : Education for Democracy. John Dewey's pedagogy and its role in school reform . Ravensburg: Maier 1976.
  • Fritz Bohnsack: John Dewey. An educational portrait. Beltz (UTB 2596), Weinheim 2005, ISBN 3-8252-2596-8 .
  • Nathan Crick: Dewey for a New Age of Fascism: Teaching Democratic Habits. Pennsylvania State University Press, University Park 2019, ISBN 978-0-271-08482-4 .
  • George Dykhuizen: The life and mind of John Dewey . Southern Illinois University Press, Carbondale 1974, ISBN 0-8093-0616-6 .
  • Hans Joas (Ed.): Philosophy of Democracy. Contributions to the work of John Dewey . Suhrkamp, ​​Frankfurt am Main 2000, ISBN 3-518-29085-1 .
  • Dirk Jörke : Democracy as an experience. John Dewey and Contemporary Political Philosophy. Wiesbaden, Westdeutscher Verlag 2003, ISBN 978-3-531-14051-3 .
  • Michael Knoll: Dewey, Kilpatrick and “progressive” upbringing. Critical studies on project pedagogy . Klinkhardt, Bad Heilbrunn 2011, ISBN 978-3-7815-1789-9 .
  • Franz-Michael Konrad / Michael Knoll (eds.): John Dewey as a pedagogue. Education - school - teaching . Bad Heilbrunn: Klinkhardt 2018.
  • Jürgen Oelkers : John Dewey and pedagogy . Beltz, Weinheim 2009, ISBN 978-3-407-85886-3 .
  • Helmut Pape / Tom Kehrbaum: John Dewey. About education, trade unions and the democratic way of life. Series: Study by the Hans Böckler Foundation, No. 421.Dusseldorf 2019, ISBN 978-3-86593-336-2 . 236 pages PDF
  • Heidi Salaverría: Scope of the Self. Pragmatism and creative action . Akademie-Verlag, Berlin 2007.
  • Helmut Schreier: John Dewey's Democratic Faith . Derk Janßen Verlag, Freiburg 2016, ISBN 978-3-938871-13-3 .
  • Martin Suhr: John Dewey for an introduction . Junius, Hamburg 2005, ISBN 3-88506-396-4 .
  • Robert B. Westbrook: John Dewey and American Democracy . Cornell University Press, Ithaca 1992, ISBN 0-8014-2560-3 .
  • Harms, William and De Pencier, Ida: Experiencing Education: 100 Years of Learning at the University of Chicago Laboratory Schools . University of Chicago 1996.
Essays
  • Hans Peter Balmer : Imagination and Experience, John Dewey's Aesthetic Theory. In: Theories of Literature, II , Hans Vilmar Geppert / Hubert Zapf (Ed.), Vol. 2, A. Francke, Tübingen 2005, pp. 135–153.
  • Gerhard Himmelmann: John Dewey (1859–1952), founder of American reform pedagogy. In: Astrid Kaiser, Detlef Pech (Hrsg.): History and historical conceptions of general teaching . Schneider, Baltmannsweiler 2004, ISBN 3-89676-861-1 , pp. 98-101.
  • Dirk Jörke / Veith Selk: John Dewey (manual contribution), in: Radical Democracy Theory. A manual , ed. by Dagmar Comtesse u. a., Suhrkamp: Berlin 2019, pp. 78–87.
  • Dirk Jörke / Veith Selk: The Democratic Theory of Pragmatism: John Dewey and Richard Rorty, in: Contemporary Democratic Theory . Vol. 1, Normative Democratic Theory , ed. by Oliver Lembcke u. a., Springer VS 2012, pp. 255–284.
  • Michael Knoll: John Dewey on Maria Montessori. An unknown letter . In: Pädagogische Rundschau Vol. 50 (1996), pp. 209-219.
  • Michael Knoll: A mysterious visit. Prince Heinrich of Prussia at John Dewey's Laboratory School in Chicago. In: Pädagogische Rundschau Vol. 65 (2011), pp. 561-575.
  • Michael Knoll: The failure of a world-famous experiment. John Dewey and the End of Laboratory School in Chicago. In: Pädagogische Rundschau 67 (2013), no. 3, pp. 253–290.
  • Michael Knoll: Laboratory School, University of Chicago . In: In: Encyclopedia of Educational Theory and Philosophy, ed. DC Phillips. Thousend Oaks, CA: Sage 2014. Vol. 2. Pp. 455-458.
  • Michael Knoll: John Dewey's educational reform impulse. In: Handbook of Reform Pedagogy and Educational Reform. Edited by Heiner Barz . Springer VS, Wiesbaden 2017, pp. 203–215.
  • Michael Knoll: Different than expected. John Dewey's Education for Democracy. In: Zeitschrift für Pädagogik 54 (2018), no. 5, pp. 700–718.
  • Karl-Hermann Schäfer: Dewey: Communication theory as an educational theory of research-based learning. In: Karl-Hermann Schäfer: Communication and Interaction. Basic concepts of a pedagogy of pragmatism . VS, Wiesbaden 2005, ISBN 3-531-14529-0 , pp. 117-172.

Web links

Commons : John Dewey  - Collection of Images, Videos and Audio Files

Individual evidence

  1. ↑ cf. Scheuerl, Hans: Classics of Education. Vol. 2. Munich, pp. 85f.
  2. ↑ a b c d e Tom Kehrbaum: John Dewey: Democracy and education as a way of life. In: Think about it. IG Metall Board of Directors, ver.di - United Service Union, May 2020, accessed on August 23, 2020 .
  3. ^ The public and their problems , p. 129
  4. ^ John Dewey: The Ethics of Democracy . In: Jo Ann Boydston (Ed.): Early Works of John Dewey, 1882-1953 . tape 1 . Southern Illinois University Press, Carbondale 2008, pp. 243 f .
  5. ↑ See Krenzer, Richard Ph .: Educational thinking in the United States of America. Frankfurt a. Main. P. 144f.
  6. ↑ cf. Scheuerl, Hans: Classics of Education. Vol. 2. Munich, pp. 88f
  7. ↑ Democracy and Education , p. 113
  8. ^ Sidney Hook: Democracy as a Way of Life . Ed .: Southern Review, pp. 45-57. Vol. 4, 1938.
  9. ^ John Dewey: The Significance of The School of Education . In: The Elementary School Teacher, Vol. IV, March 1904, pages 441-453 (A paper read before the School of Education Parents' Association, Chicago, January 28, 1904).
  10. ^ William H. Harms, Ida DePencier: 100 years of learning at the University of Chicago Laboratory Schools . ( Memento of the original from September 3, 2011 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. Published by University of Chicago Laboratory Schools, 1996 @1@ 2Template: Webachiv / IABot / www.ucls.uchicago.edu
  11. ↑ Pädagogische Rundschau 50 (1996), No. 2, pp. 209-219
  12. ↑ Arnd Krüger : Popper, Dewey and the theory of training - or what matters is on the spot, in: Leistungssport 33 (2003), 1, 11-16; http://www.iat.uni-leipzig.de:8080/vdok.FAU/lsp03_01_11_16.pdf?sid=D60B688F&dm=1&apos=5235&rpos=lsp03_01_11_16.pdf&ipos=8483
  13. ↑ Helmut Pape / Tom Kehrbaum: John Dewey. About education, trade unions and the democratic way of life. (PDF) Hans Böckler Foundation, June 1, 2019, accessed on December 14, 2019 .
  14. ↑ a b c Pape Helmut / Kehrbaum Tom: John Dewey. About education, trade unions and the democratic way of life . Ed .: Hans Böckler Foundation. Series: Study by the Hans Böckler Foundation, No. 421 . Düsseldorf 2019, ISBN 978-3-86593-336-2 , pp. 77 .
  15. ^ Jürgen Oelkers: John Dewy and pedagogy . Beltz, 2009, ISBN 978-3-407-85886-3 , pp. 212-228 .
  16. ^ Jürgen Oelkers: John Dewey and pedagogy . S. 229-236 .
  17. ^ Jürgen Oelkers: John Dewey and pedagogy . S. 320-324 .
  18. ^ Jürgen Oelkers: John Dewey and pedagogy . S. 13-26 .
  19. ↑ Part online PDF file
  20. ^ Jürgen Oelkers: John Dewey and pedagogy . S. 26-32 .
  21. ^ John Dewey 1916, p. 318, translation by Tom Kehrbaum: Democracy and Education . Ed .: The Free Press. New York.
  22. ↑ John Dewey: The Public and Its Problems . Philo Verlag, Bodenheim 1996.
personal data
SURNAME Dewey, John
BRIEF DESCRIPTION American philosopher and educator
DATE OF BIRTH October 20, 1859
PLACE OF BIRTH Burlington (Vermont)
DATE OF DEATH June 1, 1952
Place of death New York City