Academic literature on the topic 'Dewey, John, 1859-1952. Art as experience'

This article discusses John Dewey’s (1859–1952): Theory of valuation (1939), Art as experience (1934), A common faith (1934), The public and its problems (1927) for the socio-anthropological analysis of the religious. This pragmatist approach, attentive to intersubjectivity and experience, allows to work on aspirations and ideals, through giving place to emotions besides rationality in the valuation process. Further, the idea of public and pre-political, permits to pay attention to processes which are different from differentiation and where people contribute to the common good from their specific (minority) situation. In a pragmatist approach, believing comes in three modalities as ‘caring about,’ in the sense of giving value to forms of experiences and self-construction, respectively, to forms of self-transcendence, and to ways of connecting with the world (others and nature).

The themes present in the philosophy of E. Husserl and J. Dewey could hardly lie outside the interest of considering the major contribution both made to Twentieth–century philosophy and intellectual culture. Comparison of their philosophical positions is carried out, as a rule, on the basis of contrasting transcendentalism and empiricism. Unlike the established tradition, the authors of the article draw attention to the substantial commonality of phenomenology and instrumentalism, thematically conditioned by the founders of these teachings working out the problems of the existential nature of human experience, its horizontal structure and semantic context of the life world. Analysis of the epistemological reflection of the concept of "experience" in the teachings of Husserl and Dewey allowed to show, that their positions do not exclude, but complement each other. The paper is devoted to the 160 th Anniversary of John Dewey's Birth (1859-1952), that would be widely celebrated not only in USA and Europe but in Russia, Japan, China and Latin America.

The paper deals with John Dewey’s democratic concept of school and its international significance. The man of the XX century, John Dewey (1859-1952) has made great impact on the development of world pedagogy. The masterwork «Democracy and Education» published in 1916 by American scholar and educational reformer is in the focus of attention too. The main elements of John Dewey’s concept of child-oriented school are given along with the following three conditions: «democracy», «growth» and «experience». The author explains the reasons of Dewey’s influence on educational thought and practice in the XXth century. The experience of old European countries such as Great Britain, France, Turkey, as well as Japan, Russia and Latin America is touched upon in the paper. It is stressed that cultural interpretations of Dewey’s ideas and practices in different countries served as the instrument of modernization of the state and school reform stimulator. John Dewey’s democratic ideas brought him international reputation of an outstanding philosopher and the best educator of the XXth century alongside with the other three: George Kershensteiner, Maria Montessori and Anton Makarenko.

John Dewey (October 20, 1859 – June 1, 1952) was an American philosopher, psychologist, and educational reformer whose ideas have been influential in education and social reform. Dewey is one of the primary figures associated with philosophy of pragmatism and is considered one of the founders of functional psychology. A well-known public intellectual, he was also a major voice of progressive education and liberalism. Although Dewey is known best for his publications about education, he also wrote about many other topics, including epistemology, metaphysics, aesthetics, art, logic, social theory, and ethics. John Dewey graduated from the University of Vermont and spent three years as a high school teacher in Oil City, Pennsylvania. He then spent a year studying under the guidance of G. Stanley Hall at John Hopkins University in America’s first psychology lab. After earning his Ph.D. from John Hopkins, Dewey went on to teach at the University of Michigan for nearly a decade. In 1894, Dewey accepted a position as the chairman of the department of philosophy, psychology and pedagogy at the University of Chicago. It was at the University of Chicago that Dewey began to formalize his views that would contribute so heavily to the school of thought known as pragmatism. The central tenant of pragmatism is that the value, truth or meaning of an idea lies in its practical consequences. Dewey also helped establish the University of Chicago Laboratory Schools, where he was able to directly his apply his pedagogical theories.

Playing in childhood we are presented with foundational puzzles. Many of these arise directly from our negotiations with the laws of physics; others arise from the deliberate activities of our elders, teachers and siblings. As we sit on our grandmother’s knee we are presented with a range of playful and deceptive games. Something as simple as a loop of wool can initiate this play: now it is a straight thread; now it is a loop. Something as simple as the opening hand is the potential source of a problem that may stay with us for a lifetime: now it is a hand with open palm; now it is a fist that hides. Something as simple as a dropped toy ball can initiate the motive to engage with the world as a problem: now it is here, at hand; now it is gone, down there and rolling away. While each of these events is real, the space and time of such play can be described as an illusion. The figure of this illusion is itself a loop within which a special kind of logic pertains. This logic is illustrated in D. W. Winnicott’s concept of illusory experience and in John Dewey’s concept of perplexity as the source of human thinking. As illusions, loops are puzzling; as real objects and events, loops pre-figure and offer to mediate the development of our understanding of our being in the world. Donald Woods Winnicott (1896-1971) a British child psychoanalyst, spent much of his time exploring the relationships that children form with objects. His work offers accounts of an extraordinary array of everyday engagements that children have with simple things such as their own toes and bits of string. A key aspect of Winnicott’s theories of the formative years is the sustaining of a loop, or in Winnicott’s terms, "an intermediate state" between the child and reality. I am here staking a claim for an intermediate state between a baby’s inability and his growing ability to recognize and accept reality. I am therefore studying the substance of illusion, that which is allowed to the infant, and which in adult life is inherent in art and religion, and yet becomes the hallmark of madness when an adult puts too powerful a claim on the credulity of others, forcing them to acknowledge a sharing of illusion that is not their own. We can share a respect for illusory experience, and if we wish we may collect together and form a group on the basis of the similarity of our illusory experiences. This is a natural root of grouping among human beings. (Winnicott 3) Social groups establish preferred forms to account for dynamic systems in everyday life. The hand, for example, might be generally agreed to be an open hand, at rest, which means that fingers are curved towards the palm and the palm is down. The number of variations in the way in which a hand might be found, and described, is so large as to be able to symbolise an entire language. From the outside, to a non-signer, it is an illusion that hand-signing is language, just as it is an illusion that spoken and written languages are languages to those who do not share the particular language illusion. Within the range of possible hand gestures, a loop or tension-of-illusion is established: those in the loop can comprehend the signing as language; those outside the loop can only pretend that the illusion works. Recalling that the word "illusion" takes its origin in the Latin for play ("ludere") it comes as no surprise that initiation games frequently use spurious loop activities to trap the outsider in ways that will embarrass the new-comer. The sense of mockery in the word "illusion" is made evident as the new-comer has no way of determining the validity of the pretend inside information. Suggestions that they drink some foul concoction can only be answered by drinking the concoction: there is no way from the outside of the illusion group to resolve the challenge. To enter the inside of the loop, the new-comer has to cross some kind of line in a way that leaves a mark: the affect of embarrassment is often enough. Our ability to suspend disbelief and sustain the illusion as loop is a fundamental requirement of our social being and of our cognitive development. "Once upon a time" is a call to step inside the loop of fiction where things may emerge that cannot otherwise emerge. While this loop may be seen as nothing more than an inner fantasy world, it is impossible to sustain this concept unless we deny the common reality of such a world. The world of the loop is not some kind of denial of an outer reality, nor is it an assertion of an inner freedom that can remain separate to an external reality. We may claim to make words mean whatever we wish them to mean in an inner and private dimension, but in making such a claim we must use a common meaning of "meaning" and we must use the syntax and grammar of a language. Much as we might wish for such an interiority, Winnicott requires us to recognise the further need for an "intermediate area of experience". This intermediate area is the public space of shared illusion: It is an area that is not challenged, because no claim is made on its behalf except that it shall exist as a resting-place for the individual engaged in the perpetual human task of keeping inner and outer reality separate yet interrelated. (Winnicott 2) In this intermediate area, it is possible to sustain illusions only in relation to a presumed other reality. That is, the logics of illusion are logics that apply, if differently, in the outer and inner realms of experience. The reality of a loop may seem soft. Loops are readily formed without substantial alteration of the loop forming material. Loops are also frightening in their potential operation as capturing devices. The forces they can activate are deadly. As dynamic objects, loops offer their own interpretation of Winnicott’s concept of illusion. At some point the game or play of illusions terminates in a disclosure of closure that instructs the play. The closed hand that hides the marble opens to reveal the marble. One moment in the play of logics is elected or given a priority. The relative stability of this pattern is made obvious in certain forms of illusion that take illusions as their "fixed" shape. Knitting, for example, consists of loops interlocked with loops. As anyone who has pulled knitting apart knows, interlocking is fundamentally an illusion in its making and a disillusion in its pulling apart. Knitting can then be seen, in this sense to be "fake". Fakes "Fake" does not mean "false" except that we have come to see the dressing up of things as being insubstantial and therefore not warranting attention. Worse, we see "fake" as being morally repugnant in that a fake thing takes the place of a real thing. But "fake" also means "a coil of rope". In this case, the fake is substantial while ever it exists. Thus, a fake is a kind of benevolent illusion. The shape that the coil of rope makes is no less real, in time, than the ship-deck on which it is formed. When it is uncoiled, the rope takes on its "true" or active shape. Should the uncoiled rope form a loop, this loop is potentially malevolent. It may take the leg of a sailor. In childhood, this game is played out using simple loops and slip knots that hold but let go when pulled. The dynamic forms are sometimes the illusion; sometimes it is the static form that is the illusion. That is, the pragmatic interpretation allows for the display of the fake as a cognitive toy. Any state of the dynamic form may take priority at any one time for the purposes of the use of the system. When we sit down, our height differences are reduced: this fake is a crucial part of our social world. Loops Winnicott lets us see the life-long significance of the looping and faking that we daily use to sustain our dynamic worlds . In our loop worlds we establish a space "between thumb and the teddy bear, between the oral erotism and the true object-relationship" (Winnicott 2). Within the loop, the status of objects and systems is open to transformation, just as, over time, in the material world, objects and systems are transformed. The valency of any object or system, viewed from within the loop, is fundamentally indeterminate and hence open. It is within this loop-logic that we can understand the ironic singing of songs whose content is radically alternative to the situation of the singing: children can be heard singing songs filled with sexual connotations without there being any awareness of the inappropriate content; many people can hear and sing along with Bette Midler’s rendition of "God is watching us" without the irony striking home that God is doing this from a distance of total indifference. The tongue in Bette’s cheek could not get any bigger, but from within the loop, the song can have any value the singer selects. While we may sustain fantasy worlds as intermediate worlds, Winnicott makes obvious that "the mother’s main task (next to providing opportunity for illusion) is disillusionment" (Winnicott 12). At some point the disjunction between illusion and reality becomes perplexing. The ball that the child drops does evade the child’s grasp. It is not simply a matter of sustaining the mood. Either the ball can be recovered or else it cannot. Perplexity and the Dialectic of Loss John Dewey (1859-1952) is a major figure in American pragmatist schools of philosophy and in educational philosophy, especially problem-based theories of learning. His work bridges the nineteenth and twentieth centuries and covers all the major social and cultural issues of his day. As a thorough thinker, Dewey offers to provide explanations for most aspects of what is practically required of us in our living socially responsible lives. Even our "negative" affects, such as perplexity, are presented by Dewey as indicators of our practical connection with reality. For Dewey, perplexity is a key feature of the state of mind that initiates the growth of the individual through engagement with the problematics of the world in which they live. Dewey points out that "thinking begins as soon as the baby who has lost the ball that he is playing with begins to foresee the possibility of something not yet existing—its recovery" (How We Think 89). Losing the ball creates a difficulty, seeing that the ball might be recovered, the child is then able to move to resolve the difficulty, through action, in the real world. In this simple form we can determine the process of thesis (loss), anti-thesis (promise of recovery or remedy), synthesis (resolution of the problem with an enhanced understanding of the process). The theological allusions should not be discounted in this model. Nor should we forget Winnicott’s caution here "that the task of reality-acceptance is never completed". The ball game is still a game that retains the general forgiveness of the loop in that the real loss is mitigated by the surrounding and support "illusion" that the parent will recover the ball for the child. It may be socially frowned on, but adults still drop things just to instigate the "illusion" that others will recover their loss (for an extended account of Dewey’s notion of perplexity, see Russell). Still, the loss of the ball is a problem that holds very real interest for the baby and therefore the problem is perplexing. According to Dewey: "Interest marks the annihilation of the distance between the person and the materials and results of his action; it is the sign of their organic union" (Middle Works 160). Being "entirely taken up with" (p. 160) the loss of the ball, the baby experiences the situation in what McLuhan describes as "depth". In the depth approach attention is able to shift from content to attention itself: "Consciousness itself is an inclusive process not at all dependent on content. Consciousness does not postulate consciousness in particular" (McLuhan 247). Conclusion The capacity of consciousness to take an interest, in Dewey’s terms, is the same capacity that consciousness displays in the sustaining of the loop of illusion. For Dewey, "interest marks the annihilation of the distance between the person and the materials and results of his action". This annihilation, in Winnicott’s gentler terms, is more of respite in the long journey. For Winnicott "no human being is free from the strain of relating inner and outer reality". The intermediary illusions remain illusions even if they are instructive. For Dewey, the focus on perplexity allows that the strain is integrated in an affect-complex that both sustains the illusion ("I can get the ball back") in the manner of a hypothesis ("I had the ball, I lost the ball—losing the ball was a process, regaining the ball could also be a process—I can have the ball again"). Granted, Dewey, as a pragmatist, starts with a real world process. Nonetheless, his approach points to the deeper connections between consciousness itself and the operations of the psychological development of the individual. From the perspective of perplexity, the puzzles of childhood are also the puzzles of the adult. As adults we continue to play with loops of all kinds. We maintain intermediary spaces and we conspire in the social illusions of language References Dewey, John. How We Think: A Restatement of the Relation of Reflective Thinking to the Educative Process. Boston: D.C. Heath, 1933. Dewey, John. The Middle Works, 1899-1924. Ed. Jo Ann Boydston. Vol. 7. Carbondale and Edwardsville: South Illinios U P, 1979. McLuhan, Marshall. Understanding Media: The Extensions of Man. New York: Signet, 1964. Russell, Keith. "The Problem of the Problem and Perplexity." Themes and Variations in PBL. Proc. of the 5th International Biennial PBL Conference, 7-10 Jul. 1999, U of Quebec. U of Newcastle: PROBLARC, 1999. 180-95. Winnicott, D. W. Playing and Reality. London: Tavistock, 1971. Citation reference for this article MLA Style Russell, Keith. "Loops and Fakes and Illusions" M/C: A Journal of Media and Culture 5.4 (2002). [your date of access] < http://www.media-culture.org.au/mc/0208/fakes.php>. Chicago Style Russell, Keith, "Loops and Fakes and Illusions" M/C: A Journal of Media and Culture 5, no. 4 (2002), < http://www.media-culture.org.au/mc/0208/fakes.php> ([your date of access]). APA Style Russell, Keith. (2002) Loops and Fakes and Illusions. M/C: A Journal of Media and Culture 5(4). < http://www.media-culture.org.au/mc/0208/fakes.php> ([your date of access]).

The article analyzes the influence of pedagogical ideas of the famous American philosopher, teacher, psychologist John Dewey (1859-1952) on the development of the pedagogical theory and practice of Ukraine in the 20-30s' of the XXth century. It is noted that domestic education in this historical period of its development was based on both national traditions and world experience, new approaches and ideas, in particular, reformed pedagogy with a bright representative J. Dewey.J. Dewey developed a new philosophy of education based on the ideas of pragmatism, pedocentrism, the democratization of education and the socialization of the individual, the integration of the content of education, the development of students' creative thinking, the justification of student and teacher self-realization, and the humanization of relationships between educators and pupils.A scientific search showed that his legacy was well known to more than one generation of Ukrainian researchers, scientists and educators, organizers of education in Ukraine at different stages of development and formation: in the 20's of the XX century was studied, implemented in the educational process.Ukrainian teachers Y. Chepiga, S. Rusova, O. Muzychenko and others advocated the idea of substantially reforming the education system as a whole, and training in particular. They emphasized that all efforts should be directed towards the development of cognitive activity of students, the active use of active research methods, directing students to self-examination, rather than the predominance of control by teachers, the establishment of subject-subjective interaction of participants in the educational process.Keywords: philosophy of education, child socialization, labor school, pedagogical concept, theory of upbringing, new school.кандидат педагогічних наук, Богомолова М.Ю. Уплив педагогічних ідей Дж. Дьюї на педагогічну теорію й практику в країні (20-ті роки ХХ ст.)/ Херсонський державний університет, Україна, Херсон.У статті аналізується питання впливу педагогічних ідей відомого американського філософа, педагога, психолога Джона Дьюї (1859 – 1952) на розвиток педагогічної теорії й практики України в 20-х – 30-х роках ХХ ст. Зазначається, що вітчизняна освіта в цей історичний період свого розвитку вибудовувалася як на національній традиції, так і з урахуванням світового досвіду, нових підходів, ідей, зокрема, реформаторській педагогіці, яскравим представником якої є Дж. Дьюї. Дж. Дьюї розробив нову філософію виховання, яка ґрунтувалася на ідеях прагматизму, педоцентризму, демократизації освіти та соціалізації особистості, інтеграції змісту освіти, розвитку творчого мислення учнів, обґрунтування самореалізації учня і вчителя, гуманізації взаємин між педагогами та вихованцями. Науковий пошук свідчив, що його спадщина була добре відома не одному поколінню українських дослідників, учених-педагогів, організаторів освіти в Україні на різних етапах розвитку та становлення: у 20-х роках ХХ століття із зацікавленістю вивчалася, упроваджувалася в освітній процес. Українські педагоги Я. Чепіга, С. Русова, О. Музиченко та ін. відстоювали ідею суттєвого реформування системи освіти в цілому і навчання зокрема. Наголошували, що всі зусилля необхідно спрямувати на розвиток пізнавальної діяльності учнів, активне використання активних дослідницьких методів, спрямовувати роботу учнів на самоаналіз, а не переважання контролю з боку вчителів, встановлення суб’єкт-суб’єктної взаємодії учасників навчально-виховного процесу.Ключові слова: філософія виховання, соціалізація дитини, трудова школа, педагогічна концепція, теорія виховання, нова школа.

« Concernant l’expérience esthétique, le philosophe se doit donc de comprendre de quoi il y a expérience » déclare J. Dewey et c’est sur la base de son enquête que nous tenterons dans la première partie de notre recherche, de répondre à cette injonction. Il s’agira d’abord de comprendre les exigences, les difficultés et les enjeux de cette conception de l’expérience esthétique saisie dans sa continuité avec l’expérience ordinaire. On ne peut concevoir l’expérience esthétique comme une entité séparée de l’expérience ordinaire, mais on ne peut non plus en galvauder la spécificité en la diluant dans le flux de nos expériences. Radicale, l’esthétique de Dewey l’est aussi en ce qu’elle invite à ne plus dissocier l’esthétique et l’artistique, la contemplation et la pratique, la réception et la création, mais cherche plutôt à saisir la continuité qui relie ces distinctions abstraites au sein d’une même expérience vivante. C’est à la portée critique de cette reconstruction d’une expérience unifiée que nous consacrerons la deuxième partie de cette recherche. Enfin, radicale, l’esthétique pragmatiste l’est à un troisième titre en ce qu’elle refuse les fictions paresseuses de l’intériorité pour comprendre l’individualité du sujet esthétique qu’il soit créateur ou récepteur. L’expérience esthétique apparaît bien à la fois comme l’expérience la plus individuelle et la plus accomplie, mais son individualité ne présuppose pas l’existence d’un individu pensé comme un atome isolé. Ainsi, ce que Dewey nous invite à repenser et à reconstruire c’est le lien mouvant qui unit l’individu et la société démocratique
« To esthetic experience, then, the philosopher must go to understand what experience is. » J. Dewey claims and the first part of our research will rest on Dewy's inquiry on experience in an attempt to comply with his injunction. To begin with, we will endeavour to understand what are the requirements, the difficulties and the possible gains of this conception of aesthetic experience, which is described as closely connected to commonplace experience. Aesthetic experience can not be conceived as separate from commonplace experience, but neither should its specificity be lessened by dilution in the general flow of human experience. Dewey's aesthetics is also radical in that he argues against the distinction between the aesthetic and the artistic, between the artist's creativity and the audience's contemplation, between creation and appreciation. To the contrary, he attempts to take hold of what relates the two facets of the artistic process and to merge them into one and the same living experience. The second part of our research will be devoted to uncovering the critical scope of this reconstruction of experience. To proceed further, the radical quality of pragmatist aesthetics can be found in its refusal of the lazy fictions of the inner self and in its attempt to understand the individuality of the aesthetic subject, whether creator or recipient.Aesthetic experience is revealed as the most individual and fulfilled experience; on the other hand its uniqueness in no way requires the existence of an individual conceived of as an isolated atom. Thus, what Dewey suggests is that we reconsider and rebuild the fluctuating link that unites individuals and democratic society

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In this dissertation we examined the conception of experience and school education in John Dewey (1859-1952). Our objective it was analyze these concepts with finality to understand the relation between the knowledge that comes from practical contemporary experience, linked with the relation in which the individual it is inserted and the knowledge that comes from the historical experience accumulated by the humanity. Considering the proposed, we developed the essay in three chapters. At the first one, we situate the author’s thought in the social context and theoretical of north american society at final decades of XIX century and the first half of XX century presenting his understanding about democracy and education in a complex society. At the second one, we approach the concepts of interaction, continuity, interest and effort, because they guide the author’s formulations about the conception of educative experience. Finally, at the third one, we analyze the conception of educative experience shown by the author synthesized as a result of the effort of the human intelligence who connect the contemporary experience with the historical experience. We prioritized as a source of our research the essays: Interest and effort (1895), My Pedagogic Creed (1897), The School and Society (1899), Democracy and Education (1916), Reconstruction in Philosophy (1920) and Experience and Education (1938). About the research results, we show especially that for Dewey, there is a close connection between practical experience and historical knowledge, being these two elements the base of school education, fundamental space of individual formation and development and conservation of democratic life at the society.
Nesta dissertação, examinamos a concepção de experiência e educação escolar em John Dewey (1859-1952). Nosso objetivo foi o de analisar os referidos conceitos com a finalidade de entender a relação entre o conhecimento oriundo da experiência prática contemporânea, ligada às relações nas quais o indivíduo se insere e o conhecimento oriundo da experiência historicamente acumulada pela humanidade. Tendo em vista o proposto, desenvolvemos o trabalho em três capítulos. No primeiro, situamos o pensamento do autor no contexto social e teórico da sociedade estadunidense no transcorrer das décadas finais do século XIX e primeira metade do século XX ressaltando o seu entendimento sobre a democracia e a educação numa sociedade complexa. No segundo, abordamos os conceitos de interação, continuidade, ambiente escolar, interesse e esforço, pois os mesmos orientam as formulações do autor no que se refere à concepção de experiência educativa. Por fim, analisamos a concepção de experiência educativa apresentada pelo autor, sintetizada como resultado do esforço da inteligência humana que associa a experiência contemporânea com a experiência histórica. Priorizamos como fonte de nossa pesquisa, as seguintes obras do autor: Interesse e esforço (1895), Meu Credo Pedagógico (1897), A Escola e a Sociedade (1899), Democracia e Educação (1916), Reconstrução em Filosofia (1920) e Experiência e Educação (1938). Dos resultados da pesquisa, ressaltamos especialmente, que para Dewey existe uma conexão intima entre experiência prática e conhecimento histórico, estando nestes dois elementos o fundamento da educação escolar, espaço primacial da formação do indivíduo e do desenvolvimento e conservação da vida democrática na sociedade.

A presente pesquisa, de natureza teórico-filosófica, argumenta descritivamente a teoria estética do filósofo americano John Dewey, em função do seu chamado \"princípio de continuidade\", próprio do sistema filosófico deweyano como um todo. Nessa empreitada, privilegiou-se o recorte da continuidade entre o estético e o científico, ou entre valor e investigação enquanto característica essencial de tal teoria estética. Na observação dos pressupostos filosóficos gerais do filósofo, verificou-se que sua estética se estabelece, necessariamente, em continuidade ao método experimental das ciências naturais, consolidando proposições características essenciais de sua teoria da arte: Dewey crê na supremacia da contingência do processo que é a própria natureza, contínua, cumulativa, em sentido amplo, o que justifica que o ideal deva deixar de ser contemplativo para se converter num instrumental operativo, ou seja, um método experimental em virtude do meio; assim sendo, a estética deweyana deve ser compreendida, principalmente, em seu caráter investigativo, ou seja, em continuidade à ciência; Dewey rejeita os dualismos filosóficos, a metafísica e a epistemologia tradicionais; logo, sua estética desconsidera igualmente qualquer \"transcendental\" ou \"transcendente\" em termos clássicos; portanto, a arte ou estética, seja ela ato expressivo ou cultura, se daria entre diversos ritmos contínuos, nunca dualistas ou hierárquicos, no sentido da busca de um ideal Absoluto. Segundo a estética de Dewey, o valor reside precisamente no ritmo próprio do processo por exemplo: entre tensão e harmonia, comum e extraordinário, real e ideal etc. Dessa articulação ativa entre os vários aspectos em continuidade é que surgiria o ato expressivo, pela experiência singular imaginativa, e a cultura como um todo, mediante a comunicação.
The present theoretical-philosophical research argues descriptively about the aesthetic theory of the american philosopher John Dewey, in regards to the principle of continuity\" within Dewey\'s philosophical system as a whole. Bearing that in mind, the continuity of the aesthetic and the scientific were focused, as well as value broadly conceived and knowledge viewed as a scientific approach, and as the essential feature of Dewey\'s aesthetic theory. Thus, through the observation of the philosophers general assumptions, it has been verified that his aesthetics is necessarily established in continuity with experimental methods of natural sciences, which consolidates a few of the essential features propositions of his art theory: Dewey\'s supreme belief in the contingent of the process, which is continuous, cumulative, and broadly conceived as nature itself, implies that the ideal must cease to be contemplative and thus become instrumental and operative, which means it should become an experimental method in virtue of the environment. Therefore: Dewey\'s aesthetics must be primarily understood within its investigative character, that is, in its continuity to science; Deweys rejection of traditional metaphysics, epistemology, and philosophical dualisms prevents any classical interpretation of \"transcendental\" or \"transcendent\". Therefore art or aesthetics, as acts of expression or culture, should be continuous to a diversity of rhythms, but never dualistic or hierarchical in the sense of any ideal in pursuit of the Absolute. According to Dewey\'s aesthetics, value resides precisely in the pace of the process itself, such as between tension and harmony, ordinary and extraordinary, real and ideal and so on. From this active articulation between all the aspects of continuity an expressive act would emerge, as the realm of a singular imaginative experience, and of culture as a whole, through communication.

The Scottish Curriculum for Excellence is framed, without visible theory, in language embedding the value of children’s experiences. In association with a policy encouraging practitioners to develop healthy home/school links, early childhood practitioners develop pedagogical practices in support of this curricular language of experience. One aspect coming into focus is children’s experiences in general rather than only those which take place within institutional walls. One way children introduce their out-of-school experiences into classrooms is by voluntarily bringing treasured objects from home to early childhood setting doors. By jointly engaging with John Dewey’s view that worthwhile educational experiences are developed through interactions and continuities, the pedagogic practices of twelve early childhood practitioners and the view that each child-initiated object episode could be viewed as part of a child’s experience this research aims to better understand practitioners’ development of educational experiences through their responses to the objects forty children voluntarily brought to school. In support of this aim three research questions focused on 1) what objects children brought? 2) what practitioners said and did with the objects? and 3) what practice similarities and differences were visible across two consecutive age groups: 3-5 year olds in a nursery (preschool) and 5-7 year olds in a composite Primary 1/2 class (formal schooling)? During an eight month period in 2009 data were collected by classroom observations, collection of photographic images and practitioner interviews in a government-funded, denominational, early childhood setting in a Scottish village school. Data were analysed for the physical and social properties of children’s objects, practitioner’s pedagogic practices when engaging with the brought-in objects and similarities and differences in object-related classroom behaviours as epitomised in the relationships in each classroom. The findings were that practitioners made use of three main pedagogical practices when engaging with children’s brought-in objects: transforming objects into educational resources, shaping in-school object experiences and building a range of relationships around these objects. While the broad patterns of practice used in both classrooms were similar the details of practice showed underlying framings of children and their futures were different in each classroom. It is argued that what Dewey’s views offer, in the context of these findings, is a theoretical framing of experience that opens new possibilities for practitioner’s individual and group reflections on their current practices and collaborative practice development. His is one of the languages of experience available as practitioners and policy makers around the world grapple with educational questions.

ALVES, Pedro Spíndola Bezerra, também é conhecido em citações bibliográficas por: SPÍNDOLA, Pedro
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Epistemologicamente, o pensamento ocidental está marcado por um dualismo – legado, historicamente, desde Platão e, modernamente, Descartes, com seu cogito – que se estende também ao pensamento jurídico. A forma como este dualismo é estruturado, a sua origem e seus efeitos foram investigados nesta pesquisa a partir do marco teórico da filosofia de John Dewey, com seu empirismo naturalista. Trata-se de uma postura que refuta qualquer dualismo, inclusive metodológico, tendo como foco a análise de qualquer fenômeno a partir de uma filosofia da experiência. É a partir desta perspectiva que o pensamento jurídico contemporâneo será desvelado no aspecto específico do dualismo que lhe funda de certo ângulo. Konrad Hesse, teórico associado à Jurisprudência Hermenêutica, foi o centro desta análise que é finalizada debruçando-se em um caso específico julgado pelo Supremo Tribunal Federal, a fim de explicitar a presença do dualismo também neste âmbito específico, sendo escolhido o caso da ADI 3.510/DF. Assim, pretende-se desvelar o dualismo presente na teoria do direito e na jurisprudência da constituição e da realidade. A pertinência disso para o estudo do fenômeno jurídico na sociedade se dá – é o que se espera – na medida em que os processos de interação no âmbito deste fenômeno se deem de modo mais consistente tendo-se em conta a perspectiva epistemológica deweyana.
Epistemologically, Western thought is marked by a dualism – given, historically, since Plato and, modernly, Descartes, with his cogito - which also extends to legal thought. The way by which this dualism is structured, its origin and its effects were investigated in this study from the theoretical framework of the philosophy of John Dewey, with his naturalistic empiricism. It is an attitude that rejects any dualism, including methodological, focusing on the analysis of any phenomenon by a standpoint of a philosophy of experience. It is from this perspective that contemporary legal thinking will be unveiled in the specific aspect of the dualism that found it in certain angle. Konrad Hesse, theoretical associated with Hermeneutics Jurisprudence, was the core of the analysis which is completed with a specific case decided by the Supreme Federal Court in order to explain the presence of dualism also in this specific area; the case was the ADI 3.510 / DF. Thus sets up the dualism of legal theory - Hermeneutics Jurisprudence - the Constitution and the Reality. The relevance of this to the study of the legal phenomenon in society lies - is what is expected – inasmuch as the interaction processes under this phenomenon occur more consistently taking into account the Dewey's epistemological perspective.

John Dewey’s Art as Experience (1934) declares art to be the “incomparable organ of instruction” on the third to last page of the book. This dissertation analyzes the place of children within the aesthetic philosophy Dewey expresses in the text and what the implications of Art as Experience could mean if applied to the art-making of children as the foundation for developing kindergarten and elementary curriculum. By exploring Dewey’s earlier writings on education and art, the dissertation develops a view of how art-making could be applied in a Deweyan pedagogy. The main influences on Dewey’s aesthetic development are explored including the frequently overlooked influence of F. Matthias Alexander. Particular emphasis is given to Dewey’s relationship with Albert Barnes and Dewey’s place in the Barnes Foundation as the Director of Education. The writings of Barnes and Dewey’s three associate directors of education are considered for their possible influence on Dewey’s aesthetic development as it applies to establishing a Deweyan philosophy of art-based education. A selection of the initial reviews of Art As Experience from 1934 and 1935 are analyzed to establish the reception of the book. The contentious arguments that Dewey and Benedetto Croce exchanged in print from the late 1940s until both men’s deaths are explored for what they reveal about Dewey’s view of intuition in art-making. A selection of contemporary writers’ views on Dewey’s aesthetics are considered as well as the conclusions of the 1989 University of Illinois Symposium on the influence of Art as Experience. The dissertation concludes by isolating twenty concepts from Art as Experience and considering their meaning as the foundation on which kindergarten and elementary curriculum could be formed. The guidelines are built upon 76 passages from Art as Experience and establish John Dewey as a dominant influence in the formation of Art Education.
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Early childhood teachers pursuing associate degrees often repeated the college algebra course, demanding, “Why do we have to take this? We don’t teach algebra!” Expectations for their training were not well-aligned with their mathematics preparation or teaching work. I have taught the mathematics courses and young children and have worked for an early childhood practice, policy, and research agency. I wanted to learn about these teachers’ experiences as mathematics learners and teachers, with a goal to share the complex nature of their work with teacher educators and other stakeholders to identify better avenues for their mathematics training. I explored the questions: (1) What role, if any, do mathematical learning experiences play in early childhood teachers’ mathematics teaching practice? (2) In what ways do their voices contribute to the professional dialogue regarding teaching mathematics with young children?

Dewey’s (1938/1998) experience construct provided lenses to examine early childhood teachers’ experiences learning and teaching mathematics. Continuity, interaction, social control, freedom, purpose, and subject matter provided insights and situated teachers’ experiences within a disparate patchwork of settings and policies. Two family childcare providers participated in this narrative inquiry (Clandinin & Connelly) through an interview on their experiences learning and teaching mathematics and three classroom observations. After analyzing data for Dewey’s (1938/1998) experience constructs, I used narrative analysis (Polkinghorne, 1995) and teaching images (Clandinin, 1985) to write an emplotted narrative for each teacher, Josie and Patsy.

Josie told a turning point story (Drake, 2006) of making mathematics “real,” influencing her mathematics teaching practice as she integrated “real” mathematics into everyday activities. Patsy’s appreciation for mathematics and building was seen in her story of a child explaining he used the wide blocks for his base, elaborating, “He's telling me HOW he's building.” While Josie and Patsy had few opportunities to learn about teaching mathematics with young children, they were eager to learn. I propose a training for early childhood teachers, iteratively working as a group to investigate a personal mathematics teaching puzzle or celebration, building on their mathematical personal practical knowledge. Adding my own story to those of the teachers, like Josie’s and Patsy’s, of our work together, will add to my understanding and development of my practice as a curriculum maker (Clandinin & Connelly, 1992), as early childhood teachers’ voices contribute to the professional dialogue about teaching mathematics with young children.

Born in Vermont on 20 October 1859, John Dewey was one of the most controversial philosophy professors of his generation. He published more than 700 articles and wrote approximately 40 books in his lifetime, tackling a wide range of subjects such as philosophy, psychology, political science, education, aesthetics, and the arts. Inspired by William James and Charles Sanders Peirce, Dewey developed his own theory of pragmatism which is often referred to as instrumentalism or experimentalism. Dewey’s notion of experience lies at the core of his philosophy. This chapter examines Dewey’s philosophical views, including those on the relationship between man and the environment, continuity and habit, situation, knowledge, and enquiry. It also discusses the relevance of his pragmatism to organization studies, including organizational learning.