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丕賱賮乇丿賷丞 賯丿賷賲丕 賵丨丿賷孬丕
America's most renowned social philosopher John Dewey shines his powerful intellect on the serious public and cultural issues surrounding the place of the individual in a technologically advanced society. In this penetrating study, he addresses the fear that personal creative potential will be trampled by assembly-line monotony, political bureaucracy, and an industrialised culture of uniformity. Armed with his pragmatic approach and his belief in the power of critical intelligence, Dewey argues that individualism has in fact been offered a uniquely higher plane of technological development upon which to grow, mature, and redefine itself.
147 pages, Paperback
First published January 1, 1930
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About the author
John Dewey
810听books685听followersJohn Dewey was an American philosopher, psychologist and educational reformer whose ideas have been influential in education and social reform. Dewey, along with Charles Sanders Peirce and William James, is recognized as one of the founders of the philosophy of pragmatism and of functional psychology. He was a major representative of the progressive and progressive populist philosophies of schooling during the first half of the 20th century in the USA.
In 1859, educator and philosopher John Dewey was born in Burlington, Vermont. He earned his doctorate at Johns Hopkins University in 1884. After teaching philosophy at the University of Michigan, he joined the University of Chicago as head of a department in philosophy, psychology and education, influenced by Darwin, Freud and a scientific outlook. He joined the faculty of Columbia University in 1904. Dewey's special concern was reform of education. He promoted learning by doing rather than learning by rote. Dewey conducted international research on education, winning many academic honors worldwide. Of more than 40 books, many of his most influential concerned education, including My Pedagogic Creed (1897), Democracy and Education (1902) and Experience and Education (1938). He was one of the founders of the philosophy of pragmatism. A humanitarian, he was a trustee of Jane Addams' Hull House, supported labor and racial equality, and was at one time active in campaigning for a third political party. He chaired a commission convened in Mexico City in 1937 inquiring into charges made against Leon Trotsky during the Moscow trials. Raised by an evangelical mother, Dewey had rejected faith by his 30s. Although he disavowed being a "militant" atheist, when his mother complained that he should be sending his children to Sunday school, he replied that he had gone to Sunday School enough to make up for any truancy by his children. As a pragmatist, he judged ideas by the results they produced. As a philosopher, he eschewed an allegiance to fixed and changeless dogma and superstition. He belonged to humanist societies, including the American Humanist Association. D. 1952.
In 1859, educator and philosopher John Dewey was born in Burlington, Vermont. He earned his doctorate at Johns Hopkins University in 1884. After teaching philosophy at the University of Michigan, he joined the University of Chicago as head of a department in philosophy, psychology and education, influenced by Darwin, Freud and a scientific outlook. He joined the faculty of Columbia University in 1904. Dewey's special concern was reform of education. He promoted learning by doing rather than learning by rote. Dewey conducted international research on education, winning many academic honors worldwide. Of more than 40 books, many of his most influential concerned education, including My Pedagogic Creed (1897), Democracy and Education (1902) and Experience and Education (1938). He was one of the founders of the philosophy of pragmatism. A humanitarian, he was a trustee of Jane Addams' Hull House, supported labor and racial equality, and was at one time active in campaigning for a third political party. He chaired a commission convened in Mexico City in 1937 inquiring into charges made against Leon Trotsky during the Moscow trials. Raised by an evangelical mother, Dewey had rejected faith by his 30s. Although he disavowed being a "militant" atheist, when his mother complained that he should be sending his children to Sunday school, he replied that he had gone to Sunday School enough to make up for any truancy by his children. As a pragmatist, he judged ideas by the results they produced. As a philosopher, he eschewed an allegiance to fixed and changeless dogma and superstition. He belonged to humanist societies, including the American Humanist Association. D. 1952.
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April 23, 2015
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賲丕匕丕 毓賳 丕賱賰鬲丕亘 廿匕賳責責
丿賷賵賷 賷亘丨孬 賮賰乇丞 "丕賱賮乇丿賷丞" .. 賰賷賮 賰丕賳鬲 賮賷 賲丕 賯亘賱 丕賱賯乇賳 丕賱毓卮乇賷賳 -兀賷 賯亘賱 丕賱鬲胤賵乇 丕賱鬲賰賳賵賱賵噩賷 丕賱氐賳丕毓賷 丕賱丨丿賷孬- 賵 賰賷賮 鬲丨賵賱鬲 -兀賵 亘丕賱兀丨乇賶 賰賷賮 賷噩亘 兀賳 鬲鬲丨賵賱- 鬲賱賰 丕賱賮賰乇丞 賲毓 賲毓胤賷丕鬲 丕賱毓氐乇 丕賱丨丿賷孬..
丿賷賵賷 賷乇賶 兀賳 丕賱賮乇丿賷丞 賮賷 丕賱毓氐賵乇 丕賱爻丕亘賯丞 賰丕賳鬲 賮賰乇丞 賲丨亘賵亘丞 賵 賲賮囟賱丞 毓賳 賮賰乇丞 丕賱丕卮鬲乇丕賰 丕賱丕噩鬲賲丕毓賷 亘爻亘亘 兀賳賴 賮賷 鬲賱賰 丕賱毓氐賵乇 賱賲 鬲賰賳 賴賳丕賰 丕賱丨丕噩丞 廿賱賶 丕賱廿卮鬲乇丕賰 賱毓賲賱 兀賷 賲賳噩夭 亘卮乇賷.. 賮賱賲 鬲賰賳 賴賳丕賰 賲氐丕賳毓 賲孬賱丕 鬲噩賲毓 丕賱毓賲丕賱 賵 鬲噩毓賱賴賲 賷卮鬲乇賰賵賳 賮賷 賳卮丕胤 賵丕丨丿.. 賮賷 鬲賱賰 丕賱馗乇賵賮 丕賱賯丿賷賲丞 賮丕賱廿賳爻丕賳 "丕賱賲鬲賮乇丿" 賴賵 丕賱廿賳爻丕賳 丕賱兀賰孬乇 賯丕亘賱賷丞 賱賱賳噩丕丨 賲賳 兀賯乇丕賳賴.. 賮賴賵 亘賲噩賴賵丿賴 賵 鬲賲賷夭賴 賷爻鬲胤賷毓 丕賱賵氐賵賱 廿賱賶 丨賷丕丞 兀賮囟賱 丿賵賳賲丕 丕賱丨丕噩丞 廿賱賶 丕賱廿卮鬲乇丕賰 賮賷 噩賲丕毓丕鬲..
賱賰賳 賲丕 丨丿孬 賮賷 丕賱毓氐乇 丕賱丨丿賷孬.. 毓氐乇 丕賱丌賱丞.. 兀賳 丕賱廿賳爻丕賳 兀氐亘丨 噩夭亍 賲賳 賰賷丕賳 兀賰亘乇 賲賳賴.. 兀氐亘丨 丕賱鬲禺氐氐 賴賵 丕賱爻賲丞 丕賱丨丿賷孬丞.. 賵 兀氐亘丨 丕賱廿賳爻丕賳 賲噩乇丿 鬲乇爻 賮賷 丌賱丞 賰亘賷乇丞 丕爻賲賴丕 "毓賲賱賷丞 丕賱丕賳鬲丕噩"..
賴匕丕 丕賱鬲睾賷賷乇 兀丿賶 廿賱賶 賲丨賵 卮禺氐賷丞 丕賱賮乇丿 賵 廿丨賱丕賱 賮賰乇丞 丕賱噩賲丕毓丞 賲丨賱賴.. 亘賱 兀賳賴 兀氐亘丨 賲賳 丕賱囟乇賵乇賷 丨丿賵孬 賴匕丕.. 賮丕賱賮乇丿賷丞 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱氐賳丕毓賷丞 丕賱丨丿賷孬丞 鬲毓賳賶 廿賳賴賷丕乇 丕賱氐賳丕毓丞 亘兀賰賲賱賴丕..
賵 賴賳丕 馗賴乇鬲 兀夭賲丞 廿賳爻丕賳 丕賱毓氐乇 丕賱丨丿賷孬 丕賱匕賷 賱丕 賷夭丕賱 賷毓賷卮 亘賮賰乇丞 丕賱賮乇丿賷丞 丕賱賯丿賷賲丞 賮賷 毓氐乇 賱賲 鬲毓丿 鬲氐賱丨 賮賷賴 鬲賱賰 丕賱賮賰乇丞.. 賱賷噩丿 丕賱廿賳爻丕賳 賳賮爻賴 賲卮鬲鬲丕 賵 囟丕卅毓丕.. 賷卮毓乇 亘丕賱丕賳爻丨丕賯 鬲丨鬲 囟睾胤 丕賱賲噩鬲賲毓.. 賵 賱丕 賷噩丿 賳賮爻賴 賯丕丿乇丕 毓賱賶 丕賱廿亘丿丕毓.. 亘賱 兀賳 丕賱賲胤賱賵亘 賲賳賴 賴賵 兀賳 賷賰賵賳 賲孬賱賴 賲孬賱 丌賱丕賮 丕賱丌禺乇賷賳 賲賳 丨賵賱賴..
廿賳賴丕 賲卮賰賱丞 賯丿賷賲丞 - 丨丿賷孬丞.. 賲卮賰賱丞 丿丕卅賲丞.. 賰賷賮 賳賵賮賯 亘賷賳 乇賵丨 丕賱噩賲丕毓丞 賵 亘賷賳 賮乇丿賷丞 丕賱廿賳爻丕賳責 賲丕 賴賶 丕賱丨丿賵丿 丕賱賮丕氐賱丞 亘賷賳 丕賱賮乇丿賷丞 賵 亘賷賳 丕賱噩賲丕毓賷丞責 賴賱 丕賱噩賲丕毓賷丞 鬲兀鬲賷 賮賷 丕賱賲乇鬲亘丞 丕賱兀賵賱賷 兀賲 丕賱賮乇丿賷丞責責
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丿賷賵賷 賷胤乇丨 乇丐賷鬲賴 賱賱廿噩丕亘丞 毓賱賶 賴匕賴 丕賱兀爻卅賱丞.. 賮賷亘丿兀 兀賵賱丕 亘兀賳賳丕 賱丕亘丿 賵 兀賳 賳毓鬲乇賮 兀賳賳丕 兀氐亘丨賳丕 賮賷 毓氐乇 丕賱氐賳丕毓丞.. 賵 賲賳 賴賳丕 賳賳胤賱賯 賮賷 亘賳丕亍 鬲氐賵乇 噩丿賷丿 賱賮賰乇丞 丕賱賮乇丿賷丞.. 丕賱賮乇丿賷丞 丕賱噩丿賷丿丞 賮賷 賳馗乇 丿賷賵賷 鬲鬲賲 毓賳丿賲丕 賷噩鬲賲毓 丕賱噩賲賷毓 鬲噩丕賴 乇丐賷丞 賵丕囟丨丞 賵 兀賴丿丕賮 馗丕賴乇丞.. 賮賷氐亘丨 賰賱 廿賳爻丕賳 賷丿乇賰 兀賳 丿賵乇賴 丕賱氐睾賷乇 賴匕丕 賴賵 噩夭亍 賲賳 乇丐賷丞 兀賰亘乇 賵 兀卮賲賱 賵 兀毓賲.. 兀賳賴 賱賷爻 賲噩乇丿 鬲乇爻 賮賷 丌賱丞 賱丕 賷丿乇賰 賲丕 丕賱睾乇囟 賲賳賴丕..
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丕賱賰鬲丕亘 孬賯賷賱... 賵 毓亘丕乇丕鬲賴 氐毓亘丞 丕囟胤乇鬲賳賷 賰孬賷乇丕 賱廿毓丕丿丞 賯乇丕亍丞 賮賯乇丕鬲賴 毓丿丞 賲乇丕鬲.. 賱賰賳 兀毓鬲賯丿 兀賳 丿賷賵賷 賰丕賳 賷賲賰賳賴 兀賳 賷胤乇丨 賮賰乇鬲賴 亘丕禺鬲氐丕乇 兀賯賱 賲賳 賴匕丕 亘賰孬賷乇 賵 亘卮賰賱 兀賵囟丨 賲賳 賴匕丕...
毓賱賶 兀賷 丨丕賱 .. 亘毓賷丿丕 毓賳 賰賱 賴匕丕 賮廿賳 兀賴賲 賲丕 賮賷 丕賱賰鬲丕亘 賮賷 乇兀賷賷 賴賵 鬲兀賰賷丿 丿賷賵賷 毓賱賶 賮賰乇丞 "毓丿賲 孬亘丕鬲 丕賱兀賮賰丕乇" .. 賮賱丕亘丿 丿丕卅賲丕 賵 兀亘丿丕 賲賳 兀賳 賷賰賵賳 賱丿賶 丕賱賮乇丿 丕賱丕爻鬲毓丿丕丿 賱鬲睾賷乇 賮賰乇賴 賵 賲毓鬲賯丿丕鬲賴 鬲亘毓丕 賱賱鬲胤賵乇 賲賳 丨賵賱賴.. 賮兀爻賵兀 賲丕 賷賲賰賳 兀賳 賷丨丿孬 賱兀賷 賲噩鬲賲毓 賴賵 兀賳 賷丐賲賳 亘賯賷賲 賵 兀賮賰丕乇 亘丕賱賷丞 賵 賷丨丕賵賱 鬲胤亘賷賯賴丕 毓賱賶 賲噩鬲賲毓 賲毓丕氐乇 丕賱丨賷丕丞 賮賷賴 鬲睾賷乇鬲 賰孬賷乇丕 毓賲丕 賰丕賳鬲 毓賱賷賴 賵賯鬲賲丕 爻丕丿鬲 鬲賱賰 丕賱兀賮賰丕乇 丕賱亘丕賱賷丞.. 賴賳丕 賱丕亘丿 賲賳 廿毓丕丿丞 賲賳丕賯卮丞 鬲賱賰 丕賱兀賮賰丕乇 賵 賲丨丕賵賱丞 鬲噩丿賷丿賴丕 賱賲賱丕卅賲丞 丕賱毓氐乇.. 賵 賲賳 賴匕丕 丕賱兀賮賰丕乇 亘丕賱胤亘毓 賮賰乇丞 丕賱賮乇丿賷丞 丕賱鬲賷 賷胤乇丨賴丕 丕賱賰鬲丕亘..
賮賷賲丕 毓丿丕 鬲賱賰 丕賱賮賰乇丞 賱丕 兀毓鬲賯丿 兀賳 丕賱賰鬲丕亘 兀賮丕丿賳賷 賰孬賷乇丕..
丕賱睾乇賷亘 賴賵 廿鬲賷丕賳 賴匕丕 丕賱丨丿賷孬 賲賳 毓賱賶 賱爻丕賳 丕丨丿 兀卅賲丞 丕賱亘乇丕噩賲丕鬲賷丞.. 丕賵 賴匕丕 賲丕 賷亘丿賵 賱賱賵賴賱丞 丕賱兀賵賱賷 亘丨爻亘 丕賱賳馗乇丞 丕賱爻胤丨賷丞 賱丿賶 毓賲賵賲 丕賱賳丕爻 賱賱亘乇丕噩賲丕鬲賷丞...
賱賰賳 丕賱丨賯賷賯丞 兀賳 丕賱亘乇丕噩賲丕鬲賷丞 賴賶 賮賱爻賮丞 賴丿賮賴丕 丕賱兀爻丕爻賷 賴賵 爻毓丕丿丞 丕賱廿賳爻丕賳.. 毓賳丿賲丕 賷鬲賲 匕賰乇 丕賱亘乇丕噩賲丕鬲賷丞 鬲乇鬲亘胤 亘賴丕 賰賱賲丕鬲 賲孬賱 丕賱賳賮毓賷丞 賵 丕賱賲丕丿賷丞.. 賱賰賳 丕賱丨賯賷賯丞 兀賳 丕賱亘乇丕噩賲丕鬲賷丞 鬲丨丕賵賱 丕賳 鬲乇亘胤 亘賷賳 賳鬲丕卅噩 丕賱賮毓賱 賵 亘賷賳 鬲兀孬賷乇賴丕 毓賱賶 丕賱廿賳爻丕賳.. 賮賴賶 賱丕 鬲賯賵賱 丕賱睾丕賷丞 鬲亘乇乇 丕賱賵爻賷賱丞.. 賵 賱丕 鬲賯賵賱 兀賳 丕賱廿卮亘丕毓 丕賱賲丕丿賷 賴賵 賴丿賮 丕賱廿賳爻丕賳 丕賱賳賴丕卅賷.. 賱丕 .. 毓賱賶 丕賱廿胤賱丕賯.. 廿賳賴丕 鬲賯賵賱 兀賳 賰賱 賮賰乇丞 賱丿賷 丕賱廿賳爻丕賳 賱賵 賱賲 賷賰賳 賱賴丕 鬲胤亘賷賯 賮賷 毓丕賱賲 丕賱丨賯賷賯丞 .. 鬲胤亘賷賯 賷鬲爻亘亘 賮賷 噩毓賱 丨賷丕丞 丕賱廿賳爻丕賳 兀賮囟賱.. 賮賴賶 賮賰乇丞 睾賷乇 氐丕賱丨丞 賱賱賲賳丕賯卮丞.. 亘亘爻丕胤丞 丕賱亘乇丕噩賲丕鬲賷丞 鬲乇亘胤 亘賷賳 丕賱賮賰乇 賵 丕賱賳鬲賷噩丞.. 賮賱丕亘丿 賵 兀賳 賷賰賵賳 賱賰賱 賮賰乇丞 賳鬲賷噩丞 丨賯賷賯丞 賲亘賳賷丞 毓賱賷賴丕.. 賮丕賱丨丿賷孬 毓賳 丕賱賲噩乇丿丕鬲 賲賳 賳馗乇 丕賱亘乇噩賲丕鬲賷丞 卮賷亍 睾賷乇 賲爻鬲丨亘 胤丕賱賲丕 兀賳賳丕 賱丕 賳賳賯賱 鬲賱賰 丕賱賲噩乇丿丕鬲 賲賳 毓丕賱賲 丕賱賲孬賱 賵 丕賱兀賮賰丕乇 廿賱賶 毓丕賱賲 丕賱賵丕賯毓..
賲丕匕丕 毓賳 丕賱賰鬲丕亘 廿匕賳責責
丿賷賵賷 賷亘丨孬 賮賰乇丞 "丕賱賮乇丿賷丞" .. 賰賷賮 賰丕賳鬲 賮賷 賲丕 賯亘賱 丕賱賯乇賳 丕賱毓卮乇賷賳 -兀賷 賯亘賱 丕賱鬲胤賵乇 丕賱鬲賰賳賵賱賵噩賷 丕賱氐賳丕毓賷 丕賱丨丿賷孬- 賵 賰賷賮 鬲丨賵賱鬲 -兀賵 亘丕賱兀丨乇賶 賰賷賮 賷噩亘 兀賳 鬲鬲丨賵賱- 鬲賱賰 丕賱賮賰乇丞 賲毓 賲毓胤賷丕鬲 丕賱毓氐乇 丕賱丨丿賷孬..
丿賷賵賷 賷乇賶 兀賳 丕賱賮乇丿賷丞 賮賷 丕賱毓氐賵乇 丕賱爻丕亘賯丞 賰丕賳鬲 賮賰乇丞 賲丨亘賵亘丞 賵 賲賮囟賱丞 毓賳 賮賰乇丞 丕賱丕卮鬲乇丕賰 丕賱丕噩鬲賲丕毓賷 亘爻亘亘 兀賳賴 賮賷 鬲賱賰 丕賱毓氐賵乇 賱賲 鬲賰賳 賴賳丕賰 丕賱丨丕噩丞 廿賱賶 丕賱廿卮鬲乇丕賰 賱毓賲賱 兀賷 賲賳噩夭 亘卮乇賷.. 賮賱賲 鬲賰賳 賴賳丕賰 賲氐丕賳毓 賲孬賱丕 鬲噩賲毓 丕賱毓賲丕賱 賵 鬲噩毓賱賴賲 賷卮鬲乇賰賵賳 賮賷 賳卮丕胤 賵丕丨丿.. 賮賷 鬲賱賰 丕賱馗乇賵賮 丕賱賯丿賷賲丞 賮丕賱廿賳爻丕賳 "丕賱賲鬲賮乇丿" 賴賵 丕賱廿賳爻丕賳 丕賱兀賰孬乇 賯丕亘賱賷丞 賱賱賳噩丕丨 賲賳 兀賯乇丕賳賴.. 賮賴賵 亘賲噩賴賵丿賴 賵 鬲賲賷夭賴 賷爻鬲胤賷毓 丕賱賵氐賵賱 廿賱賶 丨賷丕丞 兀賮囟賱 丿賵賳賲丕 丕賱丨丕噩丞 廿賱賶 丕賱廿卮鬲乇丕賰 賮賷 噩賲丕毓丕鬲..
賱賰賳 賲丕 丨丿孬 賮賷 丕賱毓氐乇 丕賱丨丿賷孬.. 毓氐乇 丕賱丌賱丞.. 兀賳 丕賱廿賳爻丕賳 兀氐亘丨 噩夭亍 賲賳 賰賷丕賳 兀賰亘乇 賲賳賴.. 兀氐亘丨 丕賱鬲禺氐氐 賴賵 丕賱爻賲丞 丕賱丨丿賷孬丞.. 賵 兀氐亘丨 丕賱廿賳爻丕賳 賲噩乇丿 鬲乇爻 賮賷 丌賱丞 賰亘賷乇丞 丕爻賲賴丕 "毓賲賱賷丞 丕賱丕賳鬲丕噩"..
賴匕丕 丕賱鬲睾賷賷乇 兀丿賶 廿賱賶 賲丨賵 卮禺氐賷丞 丕賱賮乇丿 賵 廿丨賱丕賱 賮賰乇丞 丕賱噩賲丕毓丞 賲丨賱賴.. 亘賱 兀賳賴 兀氐亘丨 賲賳 丕賱囟乇賵乇賷 丨丿賵孬 賴匕丕.. 賮丕賱賮乇丿賷丞 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱氐賳丕毓賷丞 丕賱丨丿賷孬丞 鬲毓賳賶 廿賳賴賷丕乇 丕賱氐賳丕毓丞 亘兀賰賲賱賴丕..
賵 賴賳丕 馗賴乇鬲 兀夭賲丞 廿賳爻丕賳 丕賱毓氐乇 丕賱丨丿賷孬 丕賱匕賷 賱丕 賷夭丕賱 賷毓賷卮 亘賮賰乇丞 丕賱賮乇丿賷丞 丕賱賯丿賷賲丞 賮賷 毓氐乇 賱賲 鬲毓丿 鬲氐賱丨 賮賷賴 鬲賱賰 丕賱賮賰乇丞.. 賱賷噩丿 丕賱廿賳爻丕賳 賳賮爻賴 賲卮鬲鬲丕 賵 囟丕卅毓丕.. 賷卮毓乇 亘丕賱丕賳爻丨丕賯 鬲丨鬲 囟睾胤 丕賱賲噩鬲賲毓.. 賵 賱丕 賷噩丿 賳賮爻賴 賯丕丿乇丕 毓賱賶 丕賱廿亘丿丕毓.. 亘賱 兀賳 丕賱賲胤賱賵亘 賲賳賴 賴賵 兀賳 賷賰賵賳 賲孬賱賴 賲孬賱 丌賱丕賮 丕賱丌禺乇賷賳 賲賳 丨賵賱賴..
廿賳賴丕 賲卮賰賱丞 賯丿賷賲丞 - 丨丿賷孬丞.. 賲卮賰賱丞 丿丕卅賲丞.. 賰賷賮 賳賵賮賯 亘賷賳 乇賵丨 丕賱噩賲丕毓丞 賵 亘賷賳 賮乇丿賷丞 丕賱廿賳爻丕賳責 賲丕 賴賶 丕賱丨丿賵丿 丕賱賮丕氐賱丞 亘賷賳 丕賱賮乇丿賷丞 賵 亘賷賳 丕賱噩賲丕毓賷丞責 賴賱 丕賱噩賲丕毓賷丞 鬲兀鬲賷 賮賷 丕賱賲乇鬲亘丞 丕賱兀賵賱賷 兀賲 丕賱賮乇丿賷丞責責
賳爻鬲胤賷毓 兀賳 賳賳丕賯卮 鬲賱賰 丕賱兀爻卅賱丞 胤賵賷賱丕 噩丿丕 .. 賵 賰賱 丕賱廿噩丕亘丕鬲 賲賲賰賳丞 賵 賰賱賴丕 賱賴丕 賲亘乇乇丕鬲 賲賳胤賯賷丞 .. 賵 賮賷 丕賱賳賴丕賷丞 爻賳噩丿 兀賳賳丕 賱賳 賳氐賱 廿賱賶 賳鬲賷噩丞 賳賴丕卅賷丞..
丿賷賵賷 賷胤乇丨 乇丐賷鬲賴 賱賱廿噩丕亘丞 毓賱賶 賴匕賴 丕賱兀爻卅賱丞.. 賮賷亘丿兀 兀賵賱丕 亘兀賳賳丕 賱丕亘丿 賵 兀賳 賳毓鬲乇賮 兀賳賳丕 兀氐亘丨賳丕 賮賷 毓氐乇 丕賱氐賳丕毓丞.. 賵 賲賳 賴賳丕 賳賳胤賱賯 賮賷 亘賳丕亍 鬲氐賵乇 噩丿賷丿 賱賮賰乇丞 丕賱賮乇丿賷丞.. 丕賱賮乇丿賷丞 丕賱噩丿賷丿丞 賮賷 賳馗乇 丿賷賵賷 鬲鬲賲 毓賳丿賲丕 賷噩鬲賲毓 丕賱噩賲賷毓 鬲噩丕賴 乇丐賷丞 賵丕囟丨丞 賵 兀賴丿丕賮 馗丕賴乇丞.. 賮賷氐亘丨 賰賱 廿賳爻丕賳 賷丿乇賰 兀賳 丿賵乇賴 丕賱氐睾賷乇 賴匕丕 賴賵 噩夭亍 賲賳 乇丐賷丞 兀賰亘乇 賵 兀卮賲賱 賵 兀毓賲.. 兀賳賴 賱賷爻 賲噩乇丿 鬲乇爻 賮賷 丌賱丞 賱丕 賷丿乇賰 賲丕 丕賱睾乇囟 賲賳賴丕..
賵賱賰賳 賱丨丿賵孬 賴匕丕 賮廿賳 噩賵賳 丿賷賵賷 賷胤乇丨 賮賰乇丕 "丕卮鬲乇丕賰賷丕" 廿賱賶 丨丿 賲丕 .. 賷賯賵賱 賮賷賴 兀賳 丕賱毓賱賵賲 賵 丕賱鬲賰賳賵賱賵噩賷丕 賵 丕賱氐賳丕毓丞 賱丕亘丿 賵 兀賳 鬲賰賵賳 賮賷 禺丿賲丞 丕賱賲噩鬲賲毓 賵 賱賷爻 亘賴丿賮 丕賱乇亘丨賷丞.. 兀賳 賷賰賵賳 賴丿賮 丕賱鬲賯丿賲 賴賵 爻毓丕丿丞 丕賱亘卮乇 賵 賱賷爻 乇禺丕亍 賮卅丞 賲毓賷賳丞 賲賳賴.. 賴賳丕 賮賯胤 賷亘丿兀 丕賱兀賮乇丕丿 賮賷 丕賱卮毓賵乇 亘兀賳賴賲 賲鬲賵丨丿賵賳 鬲噩丕賴 賴丿賮 賵丕丨丿.. 賴匕丕 丕賱賴丿賮 賮賷 丕賱賳賴丕賷丞 爻賷毓賵丿 毓賱賶 丕賱兀賮乇丕丿 兀賳賮爻賴賲 亘丕賱賮丕卅丿丞.. 賮賴賲 賱賷爻賵丕 賲噩乇丿 毓賲丕賱 賱夭賷丕丿丞 乇兀爻 丕賱賲丕賱 賱兀氐丨丕亘 丕賱兀毓賲丕賱..
丕賱賰鬲丕亘 孬賯賷賱... 賵 毓亘丕乇丕鬲賴 氐毓亘丞 丕囟胤乇鬲賳賷 賰孬賷乇丕 賱廿毓丕丿丞 賯乇丕亍丞 賮賯乇丕鬲賴 毓丿丞 賲乇丕鬲.. 賱賰賳 兀毓鬲賯丿 兀賳 丿賷賵賷 賰丕賳 賷賲賰賳賴 兀賳 賷胤乇丨 賮賰乇鬲賴 亘丕禺鬲氐丕乇 兀賯賱 賲賳 賴匕丕 亘賰孬賷乇 賵 亘卮賰賱 兀賵囟丨 賲賳 賴匕丕...
毓賱賶 兀賷 丨丕賱 .. 亘毓賷丿丕 毓賳 賰賱 賴匕丕 賮廿賳 兀賴賲 賲丕 賮賷 丕賱賰鬲丕亘 賮賷 乇兀賷賷 賴賵 鬲兀賰賷丿 丿賷賵賷 毓賱賶 賮賰乇丞 "毓丿賲 孬亘丕鬲 丕賱兀賮賰丕乇" .. 賮賱丕亘丿 丿丕卅賲丕 賵 兀亘丿丕 賲賳 兀賳 賷賰賵賳 賱丿賶 丕賱賮乇丿 丕賱丕爻鬲毓丿丕丿 賱鬲睾賷乇 賮賰乇賴 賵 賲毓鬲賯丿丕鬲賴 鬲亘毓丕 賱賱鬲胤賵乇 賲賳 丨賵賱賴.. 賮兀爻賵兀 賲丕 賷賲賰賳 兀賳 賷丨丿孬 賱兀賷 賲噩鬲賲毓 賴賵 兀賳 賷丐賲賳 亘賯賷賲 賵 兀賮賰丕乇 亘丕賱賷丞 賵 賷丨丕賵賱 鬲胤亘賷賯賴丕 毓賱賶 賲噩鬲賲毓 賲毓丕氐乇 丕賱丨賷丕丞 賮賷賴 鬲睾賷乇鬲 賰孬賷乇丕 毓賲丕 賰丕賳鬲 毓賱賷賴 賵賯鬲賲丕 爻丕丿鬲 鬲賱賰 丕賱兀賮賰丕乇 丕賱亘丕賱賷丞.. 賴賳丕 賱丕亘丿 賲賳 廿毓丕丿丞 賲賳丕賯卮丞 鬲賱賰 丕賱兀賮賰丕乇 賵 賲丨丕賵賱丞 鬲噩丿賷丿賴丕 賱賲賱丕卅賲丞 丕賱毓氐乇.. 賵 賲賳 賴匕丕 丕賱兀賮賰丕乇 亘丕賱胤亘毓 賮賰乇丞 丕賱賮乇丿賷丞 丕賱鬲賷 賷胤乇丨賴丕 丕賱賰鬲丕亘..
賮賷賲丕 毓丿丕 鬲賱賰 丕賱賮賰乇丞 賱丕 兀毓鬲賯丿 兀賳 丕賱賰鬲丕亘 兀賮丕丿賳賷 賰孬賷乇丕..
March 6, 2018
The language is a bit dense, but it's a rather quick read nonetheless. I would recommend reading this with a knowledge of the historical circumstances. I would also recommend this to any student of the University of Chicago Lab school, considering Dewey founded it and his views on individualism were certainly informed by his views on education.
October 13, 2024
DEWEY PROPOSES 鈥淐ONSTRUCTING A NEW INDIVIDUALITY鈥�
John Dewey (1859-1952) was an American philosopher (best known as a Pragmatist), psychologist, and educational reformer whose ideas of 鈥減rogressive education鈥� have been very influential (as well as controversial, in some circles). He wrote many books, including 'Reconstruction in Philosophy,' 'The Quest for Certainty,' 'A Common Faith,' etc.
[NOTE: Page numbers below refer to the original 171-page hardcover edition.]
He wrote in Chapter II of this 1930 book, 鈥淭he problem of constructing a new individuality consonant with the objective conditions under which we live is the deepest problem of our times.鈥� (Pg. 32) Later, he adds, 鈥滲ecause of the bankruptcy of the older individualism, those who are aware of the breakdown often speak and argue as if individualism were itself done and over with. I do not suppose that those who regard socialism and individualism as antithetical really mean that individuality is going to die out or that it is not something intrinsically precious. But in speaking as if the only individualism were the local episode of the last two centuries, they play into the hands of those who would keep it alive in order to serve own ends, and they slur over the chief problem----that of remaking society to serve the growth of a new type of individual.鈥� (Pg. 80-81)
Interestingly [since Dewey was a signer of the Humanist Manifesto I], he says, 鈥淎 movement has caught public attention, which, having for some obscure reason assumed the name 鈥榟umanism,鈥� proposes restraint and moderation, exercised in and by the higher volition of individuals, as the solution of our ills. It finds that naturalism as practiced by artists and mechanism as taught by philosophers who take their clew from natural science, have broken down the inner laws and imperatives which can alone bring order and loyalty. I should be glad to be able to believe that artists and intellectuals have any such power in their hands; if they had, after using it to bring evil to society, they might change face and bring healing to it. But a sense of fact, together with a sense of humor, forbids the acceptance of any such belief.鈥� (Pg. 67)
He observes, 鈥淲e are in for some kind of socialism, call it by whatever name we please, and no matter what it will be called when it is realized. Economic determinism is now a fact, not a theory. But there is a difference and as choice between a blind, chaotic and unplanned determinism, issuing from business conducted for pecuniary profit, and the determination of a socially planned and ordered development. It is the difference and the choice between a socialism that is public and one that is capitalistic.鈥� (Pg. 119-120)
He observes, 鈥淚f our public-school system merely turns out efficient cannon fodder, is it not helping to solve the problem of building up a distinctive American culture; it is only aggravating the problem. That which prevents the schools from doing their educational work freely is precisely the pressure鈥� of domination by the money-motif of our economic regime鈥� the distinguishing trait of the American student body in our higher schools is a kind of intellectual immaturity. This immaturity is mainly due to their enforced mental seclusion; there is, in their schooling, little free and disinterested concern with the underlying social problems of our civilization鈥� Engineering schools give excellent technical training. Where is the school that pays systematic attention to the potential social function of the engineering profession?鈥� (Pg. 127-128)
He suggests, 鈥淚 can think of nothing more childishly futile鈥� than the attempt to bring 鈥榓rt鈥� and esthetic enjoyment externally to the multitudes who work in the ugliest surroundings and who leave their ugly factories only to go through depressing streets to eat, sleep and carry on their domestic occupations in grimy, sordid homes.鈥� (Pg. 130) He continues, 鈥淭he philosopher鈥檚 idea of a complete separation of mind and body is realized in thousands of industrial workers, and the result is a depressed body and an empty and distorted mind.鈥� (Pg. 132)
He proposes, 鈥淭he solution of the crisis in culture is identical with the recovery of composed, effective and creative individuality鈥� Originality and uniqueness are not opposed to social nurture; they are saved by it from eccentricity and escape鈥� A new culture expressing the possibilities immanent in a machine and material civilization will release whatever is distinctive and potentially creative in individuals, and individuals thus freed will be the constant makers of a continuously new society.鈥� (Pg. 142-143)
He summarizes, 鈥淚 have attempted to portray the split between the idea of the individual inherited from the past and the realities of a situation that is becoming increasingly corporate... I have urged that individuality will again become integral and vital when it creates a frame for itself by attention to the scene in which it must perforce exist and develop鈥� I have indeed attempted analysis, rather than either a condemnation of the evils of present society or a recommendation of fixed ends and ideals for their cure.鈥� (Pg. 146-147)
This is not one of Dewey鈥檚 鈥渕ajor works,鈥� but it will interest anyone seriously studying his philosophy.
John Dewey (1859-1952) was an American philosopher (best known as a Pragmatist), psychologist, and educational reformer whose ideas of 鈥減rogressive education鈥� have been very influential (as well as controversial, in some circles). He wrote many books, including 'Reconstruction in Philosophy,' 'The Quest for Certainty,' 'A Common Faith,' etc.
[NOTE: Page numbers below refer to the original 171-page hardcover edition.]
He wrote in Chapter II of this 1930 book, 鈥淭he problem of constructing a new individuality consonant with the objective conditions under which we live is the deepest problem of our times.鈥� (Pg. 32) Later, he adds, 鈥滲ecause of the bankruptcy of the older individualism, those who are aware of the breakdown often speak and argue as if individualism were itself done and over with. I do not suppose that those who regard socialism and individualism as antithetical really mean that individuality is going to die out or that it is not something intrinsically precious. But in speaking as if the only individualism were the local episode of the last two centuries, they play into the hands of those who would keep it alive in order to serve own ends, and they slur over the chief problem----that of remaking society to serve the growth of a new type of individual.鈥� (Pg. 80-81)
Interestingly [since Dewey was a signer of the Humanist Manifesto I], he says, 鈥淎 movement has caught public attention, which, having for some obscure reason assumed the name 鈥榟umanism,鈥� proposes restraint and moderation, exercised in and by the higher volition of individuals, as the solution of our ills. It finds that naturalism as practiced by artists and mechanism as taught by philosophers who take their clew from natural science, have broken down the inner laws and imperatives which can alone bring order and loyalty. I should be glad to be able to believe that artists and intellectuals have any such power in their hands; if they had, after using it to bring evil to society, they might change face and bring healing to it. But a sense of fact, together with a sense of humor, forbids the acceptance of any such belief.鈥� (Pg. 67)
He observes, 鈥淲e are in for some kind of socialism, call it by whatever name we please, and no matter what it will be called when it is realized. Economic determinism is now a fact, not a theory. But there is a difference and as choice between a blind, chaotic and unplanned determinism, issuing from business conducted for pecuniary profit, and the determination of a socially planned and ordered development. It is the difference and the choice between a socialism that is public and one that is capitalistic.鈥� (Pg. 119-120)
He observes, 鈥淚f our public-school system merely turns out efficient cannon fodder, is it not helping to solve the problem of building up a distinctive American culture; it is only aggravating the problem. That which prevents the schools from doing their educational work freely is precisely the pressure鈥� of domination by the money-motif of our economic regime鈥� the distinguishing trait of the American student body in our higher schools is a kind of intellectual immaturity. This immaturity is mainly due to their enforced mental seclusion; there is, in their schooling, little free and disinterested concern with the underlying social problems of our civilization鈥� Engineering schools give excellent technical training. Where is the school that pays systematic attention to the potential social function of the engineering profession?鈥� (Pg. 127-128)
He suggests, 鈥淚 can think of nothing more childishly futile鈥� than the attempt to bring 鈥榓rt鈥� and esthetic enjoyment externally to the multitudes who work in the ugliest surroundings and who leave their ugly factories only to go through depressing streets to eat, sleep and carry on their domestic occupations in grimy, sordid homes.鈥� (Pg. 130) He continues, 鈥淭he philosopher鈥檚 idea of a complete separation of mind and body is realized in thousands of industrial workers, and the result is a depressed body and an empty and distorted mind.鈥� (Pg. 132)
He proposes, 鈥淭he solution of the crisis in culture is identical with the recovery of composed, effective and creative individuality鈥� Originality and uniqueness are not opposed to social nurture; they are saved by it from eccentricity and escape鈥� A new culture expressing the possibilities immanent in a machine and material civilization will release whatever is distinctive and potentially creative in individuals, and individuals thus freed will be the constant makers of a continuously new society.鈥� (Pg. 142-143)
He summarizes, 鈥淚 have attempted to portray the split between the idea of the individual inherited from the past and the realities of a situation that is becoming increasingly corporate... I have urged that individuality will again become integral and vital when it creates a frame for itself by attention to the scene in which it must perforce exist and develop鈥� I have indeed attempted analysis, rather than either a condemnation of the evils of present society or a recommendation of fixed ends and ideals for their cure.鈥� (Pg. 146-147)
This is not one of Dewey鈥檚 鈥渕ajor works,鈥� but it will interest anyone seriously studying his philosophy.
April 7, 2019
Good old 1930s American anticapitalism afraid to be Marxism.
February 17, 2023
This book, almost 100 years old, is more relevant today than the day it was published. This book is a demand that we engage with the present as it is given, not as it is described by others to us. The anxiety, fear, and constant state of confusion we move through in late modernity can only be overcome by reconstituting the individual, yourself, ourselves, which can only be done in collaboration with the community and society you live in.
It is only through this active, and intentional participation with the present, with your fellow neighbor, that individuality can be reconstituted. Then and only then can we in community overcome the malaise of late modernity of which the elites - through the corporatization of America (and the world) - have intentionally removed the tools and pathways through which we can overcome this atomized, morally confused, modern self.
We must rely upon each other in the culture and community we are constituted within *today* and not on some ahistorical ideals constructed in some a long-ago dead culture.
It is only through this active, and intentional participation with the present, with your fellow neighbor, that individuality can be reconstituted. Then and only then can we in community overcome the malaise of late modernity of which the elites - through the corporatization of America (and the world) - have intentionally removed the tools and pathways through which we can overcome this atomized, morally confused, modern self.
We must rely upon each other in the culture and community we are constituted within *today* and not on some ahistorical ideals constructed in some a long-ago dead culture.
November 2, 2024
I鈥檓 quite taken by how coherent Dewey鈥檚 philosophy on everything is.
The way he connects community, education and individualism just makes sense. Although, his approach and ideals are rather utopian on a grand scale, it can easily work in smaller communities.
In his work you can find fragments that address the struggles of the individual in the liberal paradigm, which honestly hasn鈥檛 changed all that much since 19th century.
If you鈥檙e into experience economy, education and emergence of the individual you鈥檇 enjoy Dewey鈥檚 work.
In the birth of let鈥檚 say 鈥榮cholar鈥� bit of liberalism the emphasis is on self interest and not necessarily individualism in the sense that we perceive it today.
His argument does not contradict with what individualism is or what it should be. The way we define individualism is based on what it is not and therefore there is further ground to cover on what *is* individualism.
I enjoyed the book
The way he connects community, education and individualism just makes sense. Although, his approach and ideals are rather utopian on a grand scale, it can easily work in smaller communities.
In his work you can find fragments that address the struggles of the individual in the liberal paradigm, which honestly hasn鈥檛 changed all that much since 19th century.
If you鈥檙e into experience economy, education and emergence of the individual you鈥檇 enjoy Dewey鈥檚 work.
In the birth of let鈥檚 say 鈥榮cholar鈥� bit of liberalism the emphasis is on self interest and not necessarily individualism in the sense that we perceive it today.
His argument does not contradict with what individualism is or what it should be. The way we define individualism is based on what it is not and therefore there is further ground to cover on what *is* individualism.
I enjoyed the book
June 24, 2024
Fascinating read, written at the beginning the Great Depression and before Dewey became acquainted with Hitler and Mussolini. I suspect he became a little less enamored with new individualism after he saw where "associations" might take it.
In any case, here is some interesting food for thought: "Individuals who are not bound together in associations, whether domestic, economic, religious, political, artistic or educational, are monstrosities" (p. 40-1.)
In any case, here is some interesting food for thought: "Individuals who are not bound together in associations, whether domestic, economic, religious, political, artistic or educational, are monstrosities" (p. 40-1.)
March 2, 2018
A cogent study of 'Americanism' in the corporate industrial age by John Dewey writing in 1929. Many of his conclusions hold true, and complement the libertarian socialist tradition :) . Syndicating the workplace, horizontal cooperation, the plastic and free human mind, it's all here! It's a sweet book.
October 19, 2020
"廿匕丕 亘賯賷 丕賱賮乇丿 毓賱賶 丕賱賲丿賶 丕賱胤賵賷賱 囟丕卅毓賸丕 賮匕賱賰 賱兀賳賴 丕禺鬲丕乇 丕賱賱丕賲爻丐賵賱賷丞貙 賵廿匕丕 亘賯賷 囟毓賷賮賸丕 賰卅賷亘賸丕 毓賱賶 賳丨賵 賰賱賷 賮匕賱賰 賱兀賳賴 丕禺鬲丕乇 賲爻丕乇 丕賱胤賮賷賱賷丞 丕賱爻賴賱丞 "
March 17, 2013
Dewey gives a historical account of the ideas that loosely compose the "flaky" liberalism of early 20th century America. Dewey believes that the current installment of liberalism make citizens insecure and want to obtain more and more control over property, investments, and labor to derive their self-worth. Dewey proposes a new liberalism, which owes much to the later work of John Stuart-Mill. Mill identified flaws in Bentham's utilitarian approach to government, which organized societal goals in terms of maximizing the individual's ability to pursue pleasurable activity. Mill sympathized with the Romantics, who believed that the individual's growth depends upon his/her participation in and contribution to a flourishing society. Therefore, societal goals should aim beyond individual pleasure for the benefit of the intellectual and spiritual growth of all. Mill reveals the need of establishing an entire social order, possessed by a spiritual authority that directs the inner and outer life of individual minds. These minds must be imbued with reasonableness in order to guide the organization of society.
Dewey's plan to create a cooperative industrial order begins by changing the corporate institutions that control societal development. Once the institutions cooperate and dissolve coercive strategies of control, men will feel free to organize intelligently. Dewey defines the goal of liberalism as creating resolute thought amongst individuals. Intelligence has a public, rather than private origin. In order to make societal decisions by method of resolute thought, we utilize public criticism in virtue of a socially generated knowledge. Political parties must be replaced by intelligent ideas for social change created by the engineering mind and carried out in far-reaching social plans that model the amazing organization of nature. We utilize public discussion and mass experimentation to discern intelligent ideas, which gain focus through wider and further union of individual efforts to accomplish common ends.
Dewey has an excellent prescription for establishing efficient government in a highly intelligent and global society. However, he needs to do more to explain how the volatile economic patterns of a society would adhere to an intelligent design. Additionally,Dewey needs to better evidence that his idealistic public wealth can sustain itself. Adam Smith's theory that people have a natural desire to grow their estate seems to hold true in case examples and larger historical studies. In our society, wealthy people generally want to grow their estate to a level that supports their extended family, but do not always have enough left over to grow society's estate over the long term. I believe that the natural desire to grow a private estate can be balanced with a desire to contribute wealth to the public good. This would be an interesting topic for anyone to expand upon.
Dewey's plan to create a cooperative industrial order begins by changing the corporate institutions that control societal development. Once the institutions cooperate and dissolve coercive strategies of control, men will feel free to organize intelligently. Dewey defines the goal of liberalism as creating resolute thought amongst individuals. Intelligence has a public, rather than private origin. In order to make societal decisions by method of resolute thought, we utilize public criticism in virtue of a socially generated knowledge. Political parties must be replaced by intelligent ideas for social change created by the engineering mind and carried out in far-reaching social plans that model the amazing organization of nature. We utilize public discussion and mass experimentation to discern intelligent ideas, which gain focus through wider and further union of individual efforts to accomplish common ends.
Dewey has an excellent prescription for establishing efficient government in a highly intelligent and global society. However, he needs to do more to explain how the volatile economic patterns of a society would adhere to an intelligent design. Additionally,Dewey needs to better evidence that his idealistic public wealth can sustain itself. Adam Smith's theory that people have a natural desire to grow their estate seems to hold true in case examples and larger historical studies. In our society, wealthy people generally want to grow their estate to a level that supports their extended family, but do not always have enough left over to grow society's estate over the long term. I believe that the natural desire to grow a private estate can be balanced with a desire to contribute wealth to the public good. This would be an interesting topic for anyone to expand upon.
September 28, 2021
I picked this up because I've been reading another of Dewey's books, The Public and its Problems, and I wanted greater clarity on Dewey's interpretation of individualism. As you might guess, this book supplied that clarity for me.
It's a good book on its own merits and had me engaging eagerly with Dewey's ideas. There is enough in common with our contemporary era and the time of Dewey's writing (1930) to get the mind working. The technological changes occurring and the seemingly perpetual crises of capitalism are hallmarks of both eras.
Dewey declares the old individualism to be unfit for purpose in this new world. He then tries to talk about how a new individualism might be able to grow out of the new conditions, though he doesn't really say what it would look like. It could be that conditions have to change again for a new individualism to grow.
Dewey was writing very optimistically about the technological progress he was seeing but was discouraged about how readily that progress was co-opted and put out of democratic control by the wealthy elites. Is it any wonder we're now living in a time where many of us are beginning to wonder if we've hit the limits of what tech can do for us? Or is it, rather, that we're still caught amid the strain between those two cultural edifices (democratized technology v. Profit-seeking)?
There's plenty in this book for the radical and the liberal and it sure feels germane to the world we're living in. Give it a shot
It's a good book on its own merits and had me engaging eagerly with Dewey's ideas. There is enough in common with our contemporary era and the time of Dewey's writing (1930) to get the mind working. The technological changes occurring and the seemingly perpetual crises of capitalism are hallmarks of both eras.
Dewey declares the old individualism to be unfit for purpose in this new world. He then tries to talk about how a new individualism might be able to grow out of the new conditions, though he doesn't really say what it would look like. It could be that conditions have to change again for a new individualism to grow.
Dewey was writing very optimistically about the technological progress he was seeing but was discouraged about how readily that progress was co-opted and put out of democratic control by the wealthy elites. Is it any wonder we're now living in a time where many of us are beginning to wonder if we've hit the limits of what tech can do for us? Or is it, rather, that we're still caught amid the strain between those two cultural edifices (democratized technology v. Profit-seeking)?
There's plenty in this book for the radical and the liberal and it sure feels germane to the world we're living in. Give it a shot
April 16, 2014
This book could have been written by Dewey today. His perspective and analysis of Americanism is every bit, perhaps even more, accurate now than it was at the beginning of the last century. Written between the world wars Dewey analyzes the changes that industrialization and technology were making possible then and the disconnect with the archaic forms of life that were being espoused. Now, a century later, these changes have only grown through the advancement of technology and our fervent clinging to, perhaps overly idealized, forms of life which are no longer applicable is all the more dangerous. Although not a work of fiction it is also a short and easy read for the non-philosopher and a book that every one, especially Americans should read. With this book Dewey actually has set up a basis for American progressives to engage entrenched conservative (in a uniquely American sense) and liberal ideologies espoused by corporate America still today.
August 31, 2012
Dewey arguably with this text sets up a foundation for American liberal critical theory. His creative critique of the industrialization of life from mass products, to mass violence, mass culture, gangs, challenge the idea of individualism and its importance. For Dewey the rights of the individual are important in allowing them to participate in democracy. The only way out is not a return to the past but creatively calling to task the technologies of the times to be of service in creating a humane world. Definitely a worth while read by one of the great thinkers of the 20th century.
February 9, 2017
In "Individualism Old and New", John Dewey, an American philospher, describes the emergence of a new kind of American individualism. His analysis helps us understand the meaning of individualism today.
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April 15, 2015賲賮賴賲鬲卮 毓丕賷夭 賷賯賵賱 丕賷賴 亘爻 賱丕夭賲 丕毓鬲乇賮 丕賳賴 賲賯乇賷鬲賴賵卮 亘鬲乇賰賷夭 賰丕賮賷.
丕賱賱賷 賮賴賲鬲賴 丕賳賴 亘賷賳賯丕卮 鬲兀孬賷乇 丕賱鬲胤賵乇 丕賱毓賱賲賷 賵丕賱鬲賰賳賵賱賵噩賷 賵鬲亘毓丕鬲賴 丕賱爻賷丕爻賷丞 賵丕賱丕賯鬲氐丕丿賷丞 毓賱賶 丕賱賮乇丿賷丞.
丕賱賱賷 賮賴賲鬲賴 丕賳賴 亘賷賳賯丕卮 鬲兀孬賷乇 丕賱鬲胤賵乇 丕賱毓賱賲賷 賵丕賱鬲賰賳賵賱賵噩賷 賵鬲亘毓丕鬲賴 丕賱爻賷丕爻賷丞 賵丕賱丕賯鬲氐丕丿賷丞 毓賱賶 丕賱賮乇丿賷丞.
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