An intelligent home differs from an unintelligent one chiefly in that the habits of life and intercourse which prevail are chosen, or at least colored, by the thought of their bearing upon the development of children.
Mind as a concrete thing is precisely the power to understand things in terms of the use made of them; a socialized mind is the power to understand them in terms of the use to which they are turned in joint or shared situations. And mind in this sense is the method of social control.
As formal teaching and training grow in extent, there is the danger of creating an undesirable split between the experience gained in more direct associations and what is acquired in school. This danger was never greater than at the present time, on account of the rapid growth in the last few centuries of knowledge and technical modes of skill.
The intermingling in the school of youth of different races, differing religions, and unlike customs creates for all a new and broader environment. Common subject matter accustoms all to a unity of outlook upon a broader horizon than is visible to the members of any group while it is isolated. The assimilative force of the American public school is eloquent testimony to the efficacy of the common and balanced appeal.
Thinking and feeling that have to do with action in association with others is as much a social mode of behavior as is the most overt cooperative or hostile act.
A single course of studies for all progressive schools is out of the question; it would mean abandoning the fundamental principle of connection with life-experiences.
Leonardo virtually announced the birth of the method of modern science when he said that true knowledge begins with opinion.
New inventions, new machines, new methods of transportation and intercourse are making over the whole scene of action year by year. It is an absolute impossibility to educate the child for any fixed station in life.
The most important factor in the training of good mental habits consists in acquiring the attitude of suspended conclusion, and in mastering the various methods of searching for new materials to corroborate or to refute the first suggestions that occur. To maintain the state of doubt and to carry on systematic and protracted inquiry – these are the essentials of thinking.
In a sense the mind of savage peoples is an effect, rather than a cause, of their backward institutions.
Whole object of intellectual education is formation of logical disposition.
Since language represents the physical conditions that have been subjected to the maximum transformation in the interests of social life – physical things which have lost their original quality in becoming social tools – it is appropriate that language should play a large part compared with other appliances.
A genuine purpose always starts with an impulse. Obstruction of the immediate execution of an impulse converts it into a desire. Nevertheless neither impulse nor desire is itself a purpose. A purpose is an end-view. That is, it involves foresight of the consequences which will result from acting upon impulse.
I believe finally, that education must be conceived as a continuing reconstruction of experience; that the process and the goal of education are one and the same thing.
We rarely recognize the extent in which our conscious estimates of what is worth while and what is not, are due to standards of which we are not conscious at all. But in general it may be said that the things which we take for granted without inquiry or reflection are just the things which determine our conscious thinking and decide our conclusions.
In object lessons in elementary education and in laboratory instruction in higher education, the subject is often so treated that the student fails to “see the forest on account of the trees.
Reflection involves not simply a sequence of ideas, but a consequence – a consecutive ordering in such a way that each determines the next as its proper outcome, while each in turn leans back on its predecessors.
If a mans actions are not guided by thoughtful conclusions, then they are guided by inconsiderate impulse, unbalanced appetite, caprice, or the circumstances of the moment. To cultivate unhindered, reflective external activity is to foster enslavement, for it leaves the person at the mercy of appetite, sense and circumstance.
Each individual that comes into the world is a new beginning; the universe itself is, as it were, taking a fresh start in him and trying to do something, even if on a small scale, that it has never done before.
Holding the mind to a subject is like holding a ship to its course; it implies constant change of place combined with unity of direction.
Since the artist cares in a peculiar way for the phase of experience in which union is achieved, he does not shun moments of resistance and tension. He rather cultivates them, not for their own sake but because of their potentialities, bringing to living consciousness an experience that is unified and total.