Very well. Now we have the problem of discovering the connection which actually exists within experience between the achievements of the past and the issues of the present. We have the problem of ascertaining how acquaintance with the past may be translated into a potent instrumentality for dealing effectively with the future. We may reject knowledge of the past as the end of education and thereby only emphasize its importance as a means. When we do that we have a problem that is new in the story of education: How shall the young become acquainted with the past in such a way that the acquaintance is a potent agent in appreciation of the living present?
Chapter 2
The Need of a Theory of Experience
In short, the point I am making is that rejection of the philosophy and practice of traditional education sets a new type of difficult educational problem for those who believe in the new type of education. We shall operate blindly and in confusion until we recognize this fact; until we thoroughly appreciate that departure from the old solves no problems. What is said in the following pages is, accordingly, intended to indicate some of the main problems with which the newer education is confronted and to suggest the main lines along which their solution is to be sought. I assume that amid all uncertainties there is one permanent frame of reference: namely, the organic connection between education and personal experience; or, that the new philosophy of education is committed to some kind of empirical and experimental philosophy. But experience and experiment are not self-explanatory ideas. Rather, their meaning is part of the problem to be explored. To know the meaning of empiricism we need to understand what experience is.
The belief that ah genuine education comes about through experience does not mean that all experiences are genuinely or equally educative. Experience and education cannot be directly equated to each other. For some experiences are miseducative. Any experience is miseducative that has the effect of arresting or distorting the growth of further experience. An experience may be such as to engender callousness; it may produce lack of sensitivity and of responsiveness. Then the possibilities of having richer experience in the future are restricted. Again, a given experience may increase a person's automatic skill in a particular direction and yet tend to land him in a groove or rut; the effect again is to narrow the field of further experience. An experience may be immediately enjoyable and yet promote the formation of a slack and careless attitude; this attitude then operates to modify the quality of subsequent experiences so as to prevent a person from getting out of them what they have to give. Again, experiences may be so disconnected from one another that, while each is agreeable or even exciting in itself, they are not linked cumulatively to one another. Energy is then dissipated and a person becomes scatter- brained. Each experience may be lively, vivid, and "interesting," and yet their disconnectedness may artificially generate dispersive, disintegrated, centrifugal habits. The consequence of formation of such habits is inability to control future experiences. They are then taken, either by way of enjoyment or of discontent and revolt, just as they come. Under such circumstances, it is idle to talk of self-control.
Traditional education offers a plethora of examples of experiences of the kinds just mentioned. It is a great mistake to suppose, even tacitly, that the traditional schoolroom was not a place in which pupils had experiences. Yet this is tacitly assumed when progressive education as a plan of learning by experience is placed in sharp opposition to the old. The proper line of attack is that the experiences, which were had, by pupils and teachers alike, were largely of a wrong kind. How many students, for example, were rendered callous to ideas, and how many lost the impetus to learn because of the Way in which learning was experienced by them? How many acquired special skills by means of automatic drill so that their power of judgment and capacity to act intelligently in new situations was limited? How many came to associate the learning process with ennui and boredom? How many found what they did learn so foreign to the situations of life outside the school as to give them no power of control over the latter? How many came to associate books with dull drudgery, so that they were "conditioned" to all but flashy reading matter?
If I ask these questions, it is not for the sake of whole sale condemnation of the old education. It is for quite another purpose. It is to emphasize the fact, first, that young people in traditional schools do have experiences; and, secondly, that the trouble is not the absence of experiences, but their defective and wrong character-- wrong and defective from the standpoint of connection with further experience. The positive side of this point is even more important in connection with progressive education. It is not enough to insist upon the necessity of experience, nor even of activity in experience Every- thing depends upon the quality of the experience, which is had. The quality of any experience has two aspects. There is an immediate aspect of agreeableness or disagreeableness, and there is its influence upon later experiences. The first is obvious and easy to judge. The effect of an experience is not borne on its face. It sets a problem to the educator. It is his business to arrange for the kind of experiences which, while they do not repel the student, but rather engage his activities are, nevertheless, more than immediately enjoyable since they promote having desirable future experiences Just as no man lives or dies to himself, so no experience lives and dies to itself. Wholly independent of desire or intent every experience lives on in further experiences. Hence the central problem of an education based upon experience is to select the kind of present experiences that live fruitfully and creatively in subsequent experiences.
Later, I shall discuss in more detail the principle of the continuity of experience or what may be called the experiential continuum. Here I wish simply to emphasize the importance of this principle for the philosophy of educative experience. A philosophy of education, like any theory, has to be stated in words, in symbols. But so far as it is more than verbal it is a plan for conducting education. Like any plan, it must be framed with reference to what is to be done and how it is to be done. The more definitely and sincerely it is held that education is a development within, by, and for experience, the more important it is that there shall be clear conceptions of what experience is. Unless experience is so conceived that the result is a plan for deciding upon subject-matter, upon methods of instruction and discipline, and upon material equipment and social organization of the school, it is wholly in the air. It is reduced to a form of words which may be emotionally stirring but for which any other set of words might equally well be substituted unless they indicate operations to be initiated and executed. Just because traditional education was a matter of routine in which the plans and programs were handed down from the past, it does not follow that progressive education is a matter of planless improvisation.
The traditional school could get along without any consistently developed philosophy of education. About all it required in that line was a set of abstract words like culture, discipline, our great cultural heritage, etc., actual guidance being derived not from them but from custom and established routines. Just because progressive schools cannot rely upon established traditions and institutional habits, they must either proceed more or less haphazardly or be directed by ideas which, when they are made articulate and coherent, form a philosophy of education. Revolt against the kind of organization characteristic of the traditional school constitutes a demand for a kind of organization based upon ideas. I think that only slight acquaintance with the history of education is needed to prove that educational reformers and innovators alone have felt the need for a philosophy of education. Those who adhered to the established system needed merely a few fine-sounding words to justify existing practices. The real work was done by habits, which were so fixed as to be institutional. The lesson for progressive education is that it requires in an urgent degree, a degree more pressing than was incumbent upon former innovators, a philosophy of education based upon a philosophy of experience.
I remarked incidentally that the philosophy in question is, to paraphrase the saying of Lincoln about democracy, one of education of, by, and for experience. No one of these words, of, by, or for, names anything which is self- evident. Each of them is a challenge to discover and put into operation a principle of order and organization, which follows
