“The Dewey experiment in China : educational reform and political power in the early Republic” (Publication, 1977)
Year
1977
Text
Keenan, Barry C. The Dewey experiment in China : educational reform and political power in the early Republic. (Cambridge, Mass. : Harvard University Press, Council on East Asian Studies, 1977). (Harvard East Asian monographs ; 81). (Kee3)
Type
Publication
Contributors (1)
Keenan, Barry
(1940-) : Professor of History, Denison University, Granville, Ohio
Mentioned People (1)
Dewey, John
(Burlington 1859-1952 New York, N.Y.) : Philosoph, Pädagoge, Psychologe
Subjects
Philosophy : United States of America
/
Sinology and Asian Studies : United States of America
/
Social History : Education and Schooling
/
Social History : Universites and Colleges
Chronology Entries (103)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 1900-2000 |
John Dewey and China : general. 1956 Michael, Franz H. ; Taylor, George E. : John Dewey's message was that democracy could be achieved only through a slow process and that social objectives were relative. He was particularly interested in the scientific approach which he described as the search 'for concrete methods to meet concrete problems according to the exigencies of time and place'. In contrast to the apparent indefiniteness of his general social philosophy, the Communist theory provided the Chinese intellectuals with a system which also claimed to be scientific and to be based on a materialistic and antimetaphysical interpretation of human life… The pragmatists helped to prepare the way for the spread of materialism in the next decades. By joining in the attack against Confucianism they discredited the traditional value system, but themselves offered no system of values. They proposed solutions to the problems of the day according to what Dewey called 'exigencies of time and place'. Because the pragmatists themselves tend toward a materialistic and utilitarian interpretation they offered little resistance to communist doctrine. 1960 Thomas Berry : Dewey's influence in the philosophical order might be described as a further development of the positivism that began to dominate the intellectual life of China after Yan Fu published his translation of Thomas Huxley's 'Evolution and ethics' in 1898. We can follow the later development of this positivism, especially in the years just preceding Dewey's arrival, in the pages of the periodical Xin qing nian. Hu Shi from his earliest years as a student was responsive to the attraction of Western materialist philosophy. He saw in science and technology something more spiritual than material. He developed the religious enthusiasm for Dewey's pragmatism. Hu was in close contact with the intellectual life of China during the critical years of its transition. Through him the new conception of the human mind as the instrument of pragmatic adaption to reality was transplanted to China. Hu sought especially to relate Chinese philosophical systems to their historical and social setting. In the field of philosophy, other traditions have been stronger than that of Dewey and Hu Shi. As a special school of philosophy pragmatism was vigorous for only a few years. Since the middle 1920's, pragmatism as a system has been overshadowed by other Western philosophies. Pragmatists, including Hu, turned their attention to educational reform, social reconstruction and political revolution. The philosophical arena was taken over by neo-Realism, rationalistic and idealistic neo-Confucianism, and finally by Marxism. The Marxist challenge to Dewey proved to be more effective than the Confucian or the idealist. Marxism began to awaken in the Chinese a response of very great depth and enthusiasm. Positivism and Hegelian idealism, with their insistence on the progressive stages of development in the mind of man, had prepared the way. Neither Dewey nor his followers realized how powerful and influence Marxist-Leninist Communism would become. During the two years of his venture in China, Dewey made the greatest single effort ever made to bring China into the new age of Western liberalism in political life, of radical empiricism in philosophy, and of progressivism in education. Most important was the philosophical weakness of his position. It offered no satisfactory alternative to the traditional humanism that in former centuries had fashioned the Confucian virtues in the individual person and which had given inner vitality to the social structure. His educational program contained some excellent ideas which could be most beneficial in the training of the young, but only within a more adequate philosophical and religious context which his philosophy could not supply. His cause was in trouble from the lack of strength in the existing Chinese government. Liberalism can grow and develop only within an ordered society. Liberalism supposes order, it does not create order. His cause was in trouble from the existing antagonism toward the West rising from resentment against the colonial systems that had been imposed on so many Asian peoples. The greatest influence of Dewey in China has been in the field of education. An ideal situation existed for his work as educator, a situation much more favorable, than the situation in America, for Chinese students had a sense of political and social involvement lacking among students in America. Detached intellectual speculation was as impossible and as undesirable for them as for Dewey. 'Education for living' had a welcome meaning to students anxious to make their contribution to the welfare of their society. Dewey constantly encouraged the Chinese to take the initiative in bringing their nation into its proper place in the modern world. Dewey's confidence in the power of the human mind to find its own way and his opposition to indoctrination of though upon the mind of other persons were embodied in his insistence that the Chinese should administer their own affairs. The achievement of Dewey was to strengthen the bonds of American-Chinese association. After his visit, other professors from America, particularly educators, were invited to China to assist in establishing training centers for teachers and to develop research program to guide and promote the new effort at the universal education of the Chinese people in accord with modern standards. Three achievements of Dewey should be balanced against a consideration of the detrimental effects of his influence : 1) In accenting the positivistic approach in communication between China and America, Dewey created further difficulties in spiritual communication between the two countries. 2) In encouraging the Chinese people to an immediate and thorough adaptation to the modern age, he helped to turn them further dependence on the West. 3) In fostering a closer association between China and America on the philosophical basis of pragmatism, he helped to alienate the more humanistic forces of China and thereby created an area of antagonism as well as an area of agreement. 1960 Chow, Tse-tsung [Zhou, Cezong]. The May fourth movement : Intellectual revolution in modern China. (Cambridge, Mass. : Harvard University Press, 1960). Chow notes on John Dewey : When Dewey classified in his lectures all social problems into three categories – economic, political, and intellectual – Dewey pointed out that economic problems were the most important, because, as he said, 'economic life is the foundation of all social life'. But the significant economic problem discussed by Dewey did not attract enough attention from his Chinese students and friends and other Chinese liberals. Chinese liberals at this time were preoccupied with educational reform, academic research, and the reevaluation of national classics. Few of them considered seriously the problem of the application of democray in China in terms of economic organization and practice. This was undoubtedly one of the major causes of their waning influence on the public following their dramatic role in attacking the traditional ideology and institutions. 1972 Ou Tsui-chen : For China, Dewey suggests some practical measures to realize the ideal of democracy. He does not think it necessary to follow the Western pattern to go through self-seeking individualism and then employ the power of state to equalize society. She may, he thinks, amalgamate these two steps at one stroke. Since in China political individualism has not made headway, traditional paternalism can be turned into the protection of its citizens by a democratic government. In dealing with cultural problems, Dewey proposes to attach great importance to the authority of science instead of the authority of tradition. He pleads for free thinking and free expression of thought. In addition to a prosperous material life, he advocates a free intellectual life. To fulfill this ideal, he stresses the importance of using education as an efficient tool. As the lectures were delivered shortly after the New Culture Movement had begun in Beijing and Chinese traditional morality was under severe criticism, Dewey's lectures often refer to the Movement and particularly to Chinese morality. Contrary to what might be expected, Dewey never advances any extreme view with regard to the then prevailing moral revolution. He takes a middle-of-the-road position vis-à-vis the conflict between the moralities old and new. At the end of his lectures, Dewey makes an excellent comparison between Eastern and Western ethical thought. He first states that morality is a function of the environment and varies with it. So it is difficult to judge which morality has more value than another. There is no doubt whatsoever that of all Western educators Dewey most influence the course of Chinese education, while his influence on Chinese thought, politics, and society in general is a controversial question difficult to resolve. A number of educational reforms and practices were introduced in China which reflected Dewey's influence : 1) Chinese educational aims were reconsidered in the light of Dewey's thought. 2) The national school system was reformed according to the American pattern. 3) Child-centered education was faced in the revision of the curriculum. 4) The new method of teaching according to the pragmatic theory was promoted. 5) Experimental schools were multiplied. 6) Student government as a mode of school discipline was promoted. 7) Literary reform and the adoption of textbooks for elementary schools written in the spoken Chinese language were encouraged. 1973 Robert W. Clopton ; Tsuin-chen Ou : Dewey's stay in China was one of the most significant and influential events in recent Chinese cultural history, but the Chinese have been so familiar with Dewey's influence that they have not bothered to analyze it, nor even to write extensively about it. Americans, on the other hand are largely unfamiliar with Dewey's impact on Chinese thought. In view of the reputation he established throughout the world, it is scarcely surprising that special attention to Dewey's Chinese sojourn should have been delayed. Yet there can be no doubt that China was the one foreign country on which Dewey exercised his greatest influence, particularly in the field of education. When we consider Dewey's impact on Chinese thought and education, we think first of the warmth of his reception in China. All who met him were impressed by his personality, his intellectual honesty, his enthusiasm, his simplicity of nature, his friendliness, and his sympathetic understanding of the Chinese people and their problems. All these characteristics contributed to his popularity both among the intellectuals and among the common people. On one occasion Cai Yuanpei, chancellor of National Beijing University, even likened him to Confucius. Another factor which contributed to Dewey's popularity among the Chinese was that, as an American, he represented the one great nation friendly to China and opposed to its partition by the great powers. Two important institutions were the main centers of Dewey's influence in China, both during his stay and after his departure. These were the National Beijing University and the National Nanjing Teachers College. Both had at their head men who had been Dewey's student : Chiang Monlin in Beijing and P.W. Kuo in Nanjing. Hu Shi involved Dewey in the New Culture movement. The other important institutions of higher learning helped to extend Dewey's influence throughout China : Beijing Teachers College of which Li Jianxun was president, and Nankai University in Tianjin, of which Zhang Boling was president. Dewey's impact was primarily on political and social trends. In his lectures he advocated democray – social, political, and economic. He opposed both laissez-faire individualism and Marxist Communism. While he proposed a general ideal, he refused to advocate any all-embracing ism or any concrete program for action. His principle of the primacy of method also dominated his social and political thinking. Dewey took an unequivocally anti-Communist position, severely criticizing and pointedly repudiating Marxism. In a speech delivered in Fujian he blamed the Communists for neglecting critical thought and for their blind obedience. Dewey most influenced the course of Chinese education, both in theory and practice. His philosophy of education dominated the teaching of educational theory in all teachers colleges and in university departments of education for many years. His textbook 'Democracy and education' was used everywhere, either as a text or as a work of reference. Dewey's disciples Dao Jixing and Chen Heqin (1892-1982) were the most responsible for spreading his influence in China. They developed her own system, taking Dewey's educational theory as her starting point. Dewey's influence in Chinese thought and education was dominant from1919 until1920. His influence first began to diminish after the May 30 incident in Shanghai in 1925. After the Nationalists came to power in 1927, Dewey's influence was seriously undermined. After 1949, the Chinese communists followed Soviet authorities and educators in their denunciation of Dewey and his followers. 1977 Barry Keenan : The most characteristic aspect of Dewey's lectures in China was his insistence that the fields of philosophy, education, and political theory incorporate modern science. He meant in particular the methodological importance of testing hypotheses with verifying evidence, and the implications of the Darwinian theory of evolution. The democratizing of society was linked by Dewey directly to the scientific revolution. His audiences in China were introduced to democracy and the philosophy of experimentalism, with both portrayed as related developments in the history of Western thought. Dewey's explanation of the role of the development of modern science in the West emphasized some points that were particularly designed for his Chinese audiences. One of these was the effect of science on human values and temperament. Dewey felt that the two or three hundred years in which the West had materialistically and morally undergone the effects of science accounted for the most evident differences between the East and West. Dewey's discussion of values extended to some criticism of the way ethics was taught in Chinese schools. In China the school system provided set course on 'ethical education' at the primary and secondary levels. Dewey attacked the theory behind such course, namely, that morality could be presented as a body of facts and knowledge. In his China lectures, Dewey felt it important to emphasize the child-centered curriculum – a turning away from classroom emphasis on subject matter to emphasis on the growth of the child. He dedicated one of his first lectures in Beijing to a discussion of the natural instincts and inherent dispositions of a child, which he considered 'the natural foundation of education'. Child-centered education should be a priority for China, Dewey felt, as a departure from the stratified society or authoritarian tradition that tended to promote the 'pouring in' of accepted subject matter as education. In the democratic society Dewey was told China was trying to create, there had to be equal opportunity for each child to develop his potentialities and become a participating citizen. It was important during a period of rapid social change, Dewey noted, that the younger generation be able to adapt to new conditions. Dewey's comments on reform in China were undoubtedly guided by his coaches and spokesmen, Hu Shi and Chiang Menglin. Many references appear in his lectures relating his educational ideas to social change and 'modernization' in China. Socialization of the child should not only give him or her a critical attitude toward tradition, but also develop his or her critical judgment about contemporary social and political conditions. Dewey and his followers in China felt that the school should be the basic unit in the reconstruction of China. Other institutions of social reform and betterment such as law and political parties, lacked the power of education to carry out deep and lasting change. The experience of going to school gave a child his first daily contact with an environment broader than the family. Dewey pointed out that it was the role of the school to present the world of human knowledge in order to extend the limits of the child's environment. Dewey's discussion of the nature of democracy in his China lectures were a kind of final equilateral component in the triangular connection of democracy, the experimental method, and the democratic education. The democratization of knowledge by science had led historically to an increase in the role of the common people in society, as Dewey saw it, and the connection between scientific knowledge and democracy remained close. As he said soon after arriving in Beijing : 'A person in a democratic country must have the power of independent judgment, the power to think freely, and the actual opportunity to experiment. He must be able to use his own ability to choose the direction of his ideas and his behavior.' In the process of formulating a pragmatic philosophy of politics Dewey discussed rugged individualism, Marxism, and socialism. He warned China to avoid the dangers of rugged individualism. Throughout his lectures he endorsed the idea that individuals should be able to develop themselves to their full potential. The dangers of uncontrolled individualism were emphasized by Dewey because he feared China, in the throes of liberating itself from the authority of the state and the family system, would be prone to fall into its opposite extreme of radical individualism. Dewey was critical of Marxism in his lectures. He pointed out that Marxian theory had failed on two counts : 1) although capital squeezed out competition as predicted, the workers came to fare better and better- the poor did not become poorer and poorer ; 2) the prediction regarding industrial nations being the first to change to socialism was erroneous and shed doubt on the rest of the theory. The question of labor discontent was taken very seriously by Dewey, but he addressed himself critically to Marx's theory of alienation. Dewey was not so critical of some non-Marxian types of socialism. Guild socialism in particular had several points Dewey thought appropriate to China's needs. The existence of guilds in China – for railroads, mines, forests, and roads – provided a natural organizational unit which could be useful in China's transformation from a handicraft to an industrial economy. Dewey called for Chinese reformers to retain a direct connection between the past and change. Dewey's views called for a re-evaluation of traditional customs and institutions, but not for their rejection. Intensive study of the past were encouraged, so that the indigenous cultural traits and institutions relevant to contemporary needs could be discovered and conserved. Dewey's lectures gave many liberal Chinese reformers an unusual opportunity to study and apply an extremely up-to-date and philosophically reliable formulation of the modern democracy. What Dewey said in these lectures, was his own first-draft attempt to see how well pragmatism might be applied to politics. 1995 Su Zhixin : Deweyan experimentalism – as a way of thinking, as a way of acting politically, and as a component of democratic education – offered no strategy Dewey's followers could use to affect political power. Without such a strategy, failure was the main consequence of his followers' pragmatic reform efforts. Their reformism was paralyzed by dilemma. Dewey himself recognized this failure after his visit to China, writing, "The difficulties in the way of a practical extension and regeneration of Chinese education are all but insuperable. Discussion often ends in an impasse : no political reform of China without education ; but no development of schools as long as military men and corrupt officials divert funds and oppose schools from motives of self-interest. Here are the materials of tragedy of the first magnitude". The experimentalist philosophy, conceiving in a rich, literature, industrial, and relatively serene America and propagated by well-intentioned, but somewhat sheltered, Chinese intellectuals, was finally not appropriate for a huge, varied, agricultural, particularistic country. Maybe this is an important reason for Dewey's silence about his historic visit to China, and his views on educational development in China in his later years. The American scholars conduct their evaluation in a purely academic manner, and they are not personally affected by the consequences of what they say or write because they are far detached from the Chinese reality. The Chinese scholars, on the other hand, have to pay attention to the political climate while conducting their evaluation of Western influence because what they say will directly affect their academic careers and personal lives – being 'politically incorrect' in academic discourse could result in the loss of jobs and alienation of families. In general, the Chinese do not differ from their American counterparts in their acknowledgment of the strong and widespread influence of Dewey's ideas on Chinese educational theory and practice. While the Americans do not question Dewey's sincerity in promoting the development of a democratic society or the worthiness of Dewey's ideas for Chinese schools and society ; some praise him as a saint, while others condemn him as an enemy. In many ways, it has been an ideological struggle between Dewey's pragmatism and experimentalism and Marxist-Leninist Communism. Deng Xiaoping's political and economic pragmatism paved the way for Chinese intellectuals to become infatuated once again with Western pragmatism. Under these circumstances, a serious reevaluation of Dewey's influence on Chinese education has begun to emerge among Dewey scholars and concerned educators in China. Some critics suggest that the worthiness of certain elements in Dewey's educational philosophy and its status in the history of philosophy should be reevaluated. They recommend that instead of totally denying Dewey, the Chinese should critically borrow and make use of Dewey's ideas in Chinese educational practices. 1999 David L. Hall ; Roger T. Ames : The New Culture Movement was initially anti-Confucian, and Dewey's thought was seen to be in radical opposition to traditional Confucian ideas. When Sun Yat-sen and the Guomindang promoted a return to many of the traditional Chinese values and institutions, Dewey's thought was deemed unacceptable due to its foreign origin. When the communists came to power, Dewey's thought was roundly condemned as an expression of Western imperialism. After the establishment of the People's Republic, a purge of Deweyan pragmatism was begun. Literally millions of words were written refuting Dewey's works. The reasons for Dewey's failure finally to influence China were largely associated with his refusal to take a wholesale approach to social problems. Always warning the Chinese against the uncritical importation of Western ideas, as well as the uncritical rejection of traditional Chinese values, Dewey, in spite of his radical reconstruction of the popular democratic ideal, was simply too moderate for a China in search of revolution. It was practically inevitable, that Marxism's wholesale ideology would replace Dewey's decidedly retail philosophy. Dewey's educational reforms, badly misunderstood and only partially applied from the beginning, have long since been effectively abandoned. His understanding of democracy was never altogether in the mainstream. In many ways, the opportunity to introduce a reconstructed idea of democracy seems to have been lost as surely in America as it was in China. 1999 Kim Bong-ki : Dewey traf in China zu einem Zeitpunkt ein, als sich das Land in nahezu allen Bereichen in einer Phase des Umbruchs befand, dessen Ursache externer wie interner Natur war. Die Probleme rührten vornehmlich von der Begegnung mit dem Westen her, der die wissenschaftliche Revolution und die darauf folgende industrielle Revolution früher in Gang gesetzt hatte. Hinzu kamen innere Schwierigkeiten in Form einer prekären Wirtschaftslage, grassierender Korruption und eines in weiten Teilen der Bevölkerung als ungerecht empfundenen Steuersystems. Angesichts der Vielzahl und der Schwere der Probleme erstellte Dewey auf der Grundlage seiner pragmatistischen Gesellschaftstheorie eine konkrete Diagnose und entwickelte Reformvorschläge für die Erneuerung der traditionellen chinesischen Gesellschaft. Die – in Deweys Sicht – hinreichende Ausstattung der chinesischen Kultur mit demokratischen Elementen : Abschaffung der Feudalherrschaft in der Antike, prinzipieller Zugang zur Bildung für alle, besondere Betonung der Erziehung führt ihn zu der Erwartung, China könne den Übergang zum Industrialismus noch kreativer und effektiver durchführen, als der Westen dies geleistet habe. Dewey These von der Verankerung demokratischer Elemente in der chinesischen Tradition findet ihre Bestätigung in den Konzeptionen des 'tian-ming' (Mandat des Himmels) mit einer verbindlichen Tugendlehre für die Herrscher, ihrer Machtbegrenzung und Fürsorgepflicht für das Volk, und des 'yanlu' (Wege der Kommunikation), eines Bestandteils der konfuzianischen Staatsauffassung, in dem Missstände der Beamtenschaft bis hin zur Kritik am Kaiser verzeichnet waren. Was den Erfolg im Sinne Deweys um eine Transformation Chinas anbetrifft, wird man, aufs Ganze gesehen, sagen können, dass der Pragmatismus sich nicht dauerhaft durchzusetzen vermochte, dass er am ehesten noch in der Erziehung zum Tragen kam. Wenn es überhaupt zu positiven Ergebnissen gekommen ist, lässt sich dies darauf zurückführen, dass Dewey die von ihm selbst vorgegebene Prämisse der Vermeidung eines geraden westlichen Transfers nach China ernstgenommen hat. Das amerikanische Konzept der Progressiven Schule wurde von Dewey modifiziert und auf die chinesischen Bedürfnisse zugeschnitten. So war zwar die 'Progressive Education' darauf gerichtet, den in der veränderten Lebenswelt aufgetretenen neuen Herausforderungen zu begegnen, die bewahrenswerten Elemente der chinesischen Tradition sollten aber für die Gegenwart fruchtbar gemacht, die spezifischen Bedingungen und Erfordernisse Chinas in das Bildungssystem eingebracht werden. Als größter einleitender Schritt für eine allgemeine elementare Erziehung kann die unter Deweys Einfluss von Hu Shi vollzogene Einführung einer an der Umgangssprache ausgerichteten Schriftsprache - 'baihua' - gelten, die seither landesweit im Gebrauch ist. Weitere erfolgversprechende Ansätze erbrachten die Schülerselbstverwaltung und die Dezentralisierung der Schulkontrolle und Schulsteuerung, derzufolge den Erfordernissen der örtlichen Umgebung besser entsprochen werden konnte. Deweys Pragmatismus hat es als einzige westliche philosophische Strömung unternommen, Reformvorschläge für die Behebung der chinesischen Kulturkrise in der Zeit nach dem ersten Weltkrieg auszuarbeiten. In zeitlicher Parallelität zur Rezeption und der Interpretation der Ideen Deweys durch die chinesischen Pragmatisten verlief die gesamte Reformbewegung, wobei der Themenkreis die Kritik an den traditionellen Wertmaßstäben, Gebräuchen und Institutionen, die Ordnung des nationalen Erbes durch kritische Interpretation der überlieferten Geschichte, Literaturkritik und die Sprachreform umfasste. Hinsichtlich des Versuches der Schüler Deweys, seine politischen Ideen in die Praxis umzusetzen, muss gesagt werden, dass es bei dem Versuch geblieben ist. Im Sommer 1919 brach eine In zeitlicher Parallelität zur Rezeption und der Interpretation der Ideen Deweys durch die chinesischen Pragmatisten verlief die gesamte Reformbewegung, wobei der Themenkreis die 'Debatte über Probleme und Ismen' bzw. 'Reform und Revolution' auf, die für die folgenden 30 Jahre der politischen Entwicklung Chinas von Bedeutung war, weil sie in der Öffentlichkeit eine intellektuelle Spaltung der Liberalen und Linken hervorrief, die nicht rückgängig gemacht wurde. Während Li Dazhao, Gründer der KPCh, die marxistische Theorie als Alternative zur grundlegenden Lösung für alle gesellschaftlichen Probleme befürwortete, lehnte Hu Shi einen allumfassenden Ismus oder ein konkretes Programm für Aktionen ab und plädierte nachdrücklich für die Reformidee des Pragmatismus, der wegen seiner kritischen Potenz und des Fehlens dogmatischer Züge von einer anderen Qualität ist: die gesellschaftliche und politische Erneuerung durch schrittweise Progressivität, den einzigen in seiner Sicht gangbaren Weg. 2001 Martina Eglauer : Die Wissenschaft stellt nach Deweys Auffassung für China während der Umbruchsphase eine wichtige, ja sogar die einzig mögliche konstruktive Hilfe zur Umgestaltung der Gesellschaft dar. Die solle die neue 'Autorität', im Sinne von 'any thought or belief which directs human behaviour', sein und die zukünftige Orientierung liefern. Die Wissenschaft könne in Zukunft die Rolle übernehmen, die die Tradition in der Vergangenheit einnahm. Seine radikaldemokratische Auffassung, die die Entwicklung und Förderung des wissenschaftlichen Geistes in einer demokratischen Gemeinschaft verankert, versucht Dewey auch in China zu vermitteln, denn wissenschaftliche Erziehung ist für ihn gleichzeitig auch demokratische Erziehung. Nachdem die Wissenschaft jedermann zugänglich sein solle, sei eine Erziehungs- und Bildungsreform erforderlich, welche die traditionellen Lehrmethoden durch neue Methoden ersetzt. Wissenschaft könne nur auf dem Boden intellektueller Freiheit optimal gedeihen. Dewey verweist darauf, dass Wissenschaft nicht einfach mit Technologie identifiziert werden dürfe. Im Hinblick auf den 'wissenschaftlichen Geist', der für die Entwicklung der neuzeitlichen Wissenschaft eine wesentlich fundamentalere Rolle spiele, als einzelne Technologien und Errungenschaften, diagnostiziert Dewey einen Aufklärungsbedarf für China. China könne bei der Entwicklung der wissenschaftlichen Methode von den Erfahrungen des Westens profitieren, und gleichzeitig aus den Fehlern des Westens lernen. Dewey bescheinigt China zwar ein mangelndes Bewusstsein im Hinblick auf die Bedeutung des wissenschaftlichen Geistes, er geht aber von einer grundsätzlichen, verbindenden Rationalität aus. Der wissenschaftliche Geist gilt für ihn nicht als westliches Spezifikum, sondern als unviersales Vermögen, das allen Menschen zu eigen ist. Aus pragmatistischer Sicht ist die Situation in China stark veränderungsbedürftig. Das geistige Klima, welches Dewey vorfindet, ist noch vorwiegend von den alten Traditionen und Strukturen verhaftet und die traditionellen Werte und Gewohnheiten erweisen sich als gesellschaftsbestimmende Konstanten. Für das Reformprojekt in China übernimmt Hu Shi ungebrochen das pragmatistische Wissenschaftsverständnis seines Lehrers Dewey, das er als wirksame Methode für die kulturelle Erneuerung vorstellt. Umgekehrt wirken seine, unter pragmatistischer Perspektive getätigten Analysen auf die Diskussion in der westlichen Philosophie und Wissenschaftsgeschichte zurück. 2002 Jay Martin : After his trips to Japan and China, Dewey had become a changed person, an evolving person. His educational vision and his political understanding had broadened beyond American boundaries to include the world. Dewey was indeed transformed by his trip to the Far East from U.S. philosopher to a transnational philosopher. In addition, after his visit to China, Dewey maintained his noninterventionist approach to international politics. Dewey's visit to China and his efforts to help modernize China's schools, which were widely reported and recognized, led to many invitations from other foreign governments to inspect their education systems. 2003-2004 Sor-hoon Tan : Hu Shi was promoting Dewey's philosophy while he was still developing it. Hu's pragmatist work in China, his promotion of vernacular literature, was an important contribution because it made possible 'the means of communication and publicity required for democracy'. Dewey's views on the process of thought were extremely important in the development of Hu's intellectual method. And much of Hu's life was devoted to the social inquiry that Dewey argued has to be at the center of democratic life, even though the inquiry was necessarily imperfect given the circumstances, and Hu was inclined to a more individualistic view of inquiry than was warranted by Dewey's conception of democracy. Hu Shi, explaining Dewey's views on thinking, singles out 'the cultivation of creative intelligence' as 'the greatest aim of Dewey's philosophy ; it is creative intelligence that will enable human beings to respond satisfactorily to their environments, both physical and social. In his own way, Hu tried to realize Dewey's scientific method as intelligent practice, to transform his own experience and his country's. Hu believed that science could solve moral and political problems. These sentiments echo those in Dewey's 'Reconstruction of philosophy'. Dewey also believed that philosophy has much to learn from modern science, and that the lesson would improve philosophy's ability to handle what should be its central task, solving the problems of humanity, especially moral and social problems. Hu Shi was not misreading or misapplying Dewey when he defended the relevance of science to life, including its moral and political aspects ; but he was less sensitive than Dewey to the dangers of worshiping the achievements of the physical sciences, because he believed that China's backwardness rendered it much more in need of the benefits of science than at risk from science's evils. This does not mean that he would not have agreed with Dewey's clarification that there are important differences between physical sciences and social sciences. Hu's interpretation of pragmatism as method has considerable support from Dewey's writings, he sometimes exaggerated Dewey's own emphasis on method. Referring to Dewey's 1907 'What pragmatism means by practical', he claimed that 'Dewey, from beginning to end, only recognized pragmatism as a method'. Hu borrowed from Dewey much more than the mere formulation of an intellectual methodology. While he pointed out that Dewey's visit to China gave his Chinese audience 'no specific proposals such as communism, anarchism, or free love [but] a philosophical method which enabled [them], through its use, to solve [their] own special problems'. In Dewey's theory and practice, politics and education are integrated in the endeavor to bring about democracy. Dewey endorsed Hu Shi's strategic exclusion of political involvement only to the extent that the politics in question was of a variety that sill awaited reconstruction if it was to contribute to democratization. While Hu and Dewey were not against radical changes, they did not believe in 'revolutionary changes' that break completely with the past. The misplaced denial of the inherent continuity of experience even in the midst of the most drastic discontinuities would only lead to the destruction of not only obsolete customs and institutions but also the values those customs and institutions were originally intended to serve, values that may still be relevant to the new situation. What Dewey's experimentalism led Hu Shi to reject was an undemocratic power struggle that might ensure short-term political victory only at the cost of the eventual defeat of democracy. Hu's attempt to realize Dewey's pragmatism in China may not have succeeded in bringing about democracy, but we should not overlook the democratic significance and far-reaching effect of certain aspects of the education and cultural reforms he and other initiated. If Hu Shi seems a little selective in his presentation and interpretation of pragmatism, we must remember that he was promoting Dewey's philosophy even as Dewey was still developing it. Moreover, from a pragmatist perspective, his mentor's views are not absolute truths ; they are tools to be used appropriately in the circumstances. 2007 Jessica Wang : Many know that Dewey went to China to teach, but few know that he went because he wanted to learn. Dewey taught the Chinese a lot about the West and learned a great deal about China. Even though he may have had some exposure to Chinese culture through his Chinese students at Columbia University, it was not enough to prepare him to be a China expert. Most of Dewey's writings about China are the result of his own observations, assisted by his conversations with various people – his own students and translators, travel guides, missionary friends, academic acquaintances, and institutional hosts – and, most important, by his own study of Chinese history. In his sojourn, Dewey learned about the Chinese social psychology and philosophy of life. At the same time, he also came to understand the West and to question its Eurocentric worldviews. His presence in China opened his eyes to the dark realities of international politics, it also sheltered him from criticism for his idealistic support for the war. Coinciding with the well-known May fourth movement, Dewey's two-year visit demarcated a significant episode in the history of intellectual exchange between China and the United States. One of the most important episodes in the history of intellectual exchange was to grow out of the effort of the U.S. government to promote the education of China's young elites. The encounter between Dewey and China in the 1920s was characterized by ambivalences, uncertainties, and changes on both sides. Faced with challenges from the West, Chinese intellectuals had initially sought to acquire Western technology and implement Western institutions. Later, they realized that they had to study the ideas that inform Western development and practice. During the two years of his stay, Dewey came into contact with these contending ideologies. Although Chinese intellectuals had ambivalent attitudes toward the West, Dewey had his doubts about how the United States should respond to China, or rather, how the United States could help China. Dewey was trying to understand China and its precarious position in the international world, while Chinese intellectuals were trying to understand Dewey and his position in their ideological battles. In the 1920s, Chinese opinions of Dewey reflected their own vexed interests in liberalism, neo-traditionalism, and Marxism. In the 1930s and 1940s, as China underwent a series of domestic and international wars, a natural eclipse of interest in Dewey occurred. Since the establishment of the Communist regime in 1949, the dialogue between Dewey and China took a drastic turn. In the 1950s and 1960s, the Chinese Communist government launched a large-scale campaign to purge the pragmatic influences of Hu Shi and Dewey. During this period, pragmatism was eschewed as an evil influence of Western imperialism and capitalism. In the 1980s, due to the reform and open door policy of China, the dialogue about Dewey was revived. Since then, Chinese scholars have started to reevaluate Dewey and pragmatism. Dewey's experimental theory of inquiry made him qualified as 'Mr. Science'. His promotion of democratic ideals earned him the legitimate title of 'Mr. Democracy'. His concerns for the education of the masses contributed to his reputation as the common people's educator. The three topics on science, democracy, and education are chosen for many reasons. First, they constitute the major themes of Dewey's lectures ; second, they reflected the interests and concerns of his Chinese hosts ; and third, they evoked considerable responses and criticisms from his audience. Dewey knew that in their attempt to emulate Western technology, the Chinese tended to espouse a one-sided, mechanistic view of science, paying attention merely to the products, not the process of science. Therefore in his lectures, Dewey stressed science as a method of thinking, knowing, and acting that has a positive impact on morals and values. During his visit, Dewey was often asked about ways China could avoid the pitfalls of Western materialistic culture. He admitted that love of money, cruelty in military battles, and contention between capital and labor accompanied material progress in the West. He hoped that the Chinese would come to appreciate science as a method of intelligence for coping with problems and difficulties in ordinary life, rather than as a collection of objective truth. Knowing that such a view of science was not even widely shared in the West, he somehow hoped that the Chinese would consider his suggestions, particularly when they planned for education reform. Dewey was aware of the increasing trend toward individualism in China and was wary of its concomitant problems. He advised the Chinese not to follow the same path Western nations had taken – namely, going through a stage of self-seeking individualism to the next stage in which state power had to be used to ensure social equality. He believed that Chinese culture was endowed with democratic elements that would enable her to carry out the transition to industrialism more creatively and effectively than the West had done. Even though Dewey had great sympathy for the struggles of the Chinese and admired many unique qualities of Chinese culture, he was not uncritical of their weaknesses – their passivity and reliance on authority. Therefore, in his lectures, he often stressed the importance of spontaneity, creativity, and initiative, reminding his audience that they needed to reconcile partisan disputes and undertake practical tasks that demands large-scale organization and cooperation. Knowing that the Chinese had learned to organize themselves to operate on a national level, Dewey suggested that schools should cultivate a sense of public spirit extending beyond the students' immediate environments. Dewey's political activism often runs a sharp contrast to Hu Shi's conservatism. Dewey exerted little influence in Hu's pragmatist experiment in China, even though Dewey was also a participant. Dewey was aware that Hu's reform approach was not very practical, that intellectual, attitudinal changes still depended on concrete changes in economic and social conditions, but Dewey was in no position to intervene. Dewey acknowledged the New Culture group Hu led and was willing to 'give face' to their liberal ideals. 2007 Ding Zijiang : Dewey's philosophy was very attractive to Chinese intellectuals because he seemed to give them an 'easygoing' and also 'efficient' way to deal with many current issues. He taught the Chinese people (1) to pay more attention to practical effectiveness rather than man's knowledge of transmaterial being or all former illusions about transcendent truths ; (2) to concern themselves with those immediate problems of individual and social life rather than the past heritage of culture, which had limited the country's development, and any abstract and all-embracing 'ism' which was not urgent for today's actual life, and (3) to consider intelligence as an instrument for meeting and mastering the new social environment. Dewey's pragmatism was suitable for a certain aspect of Chinese thought patterns. Dewey's pragmatism as a method is congenial to the practical mentality and disposition of the Chinese people, and it is also a factor of fundamental importance among those that contributed to Dewey's popularity. The Chinese tradition, unlike the Greek one, has never exalted knowledge for its own sake, but rather for its usefulness to morality, society, politics, and culture. For this reason, leading Chinese intellectuals used Dewey Dewey's pragmatism was suitable for a certain aspect of Chinese thought patterns. Dewey's pragmatism as a method is congenial to the practical mentality and disposition of the Chinese people, and it is also a factor of fundamental importance among those that contributed to Dewey's popularity. Dewey's pragmatic experimentalism with telling effect as a weapon with which to criticize Chinese culture and the traditional value system. One of the reasons for Dewey's influence on China is the 'holistic' nature of his thought, which was thoroughly in tune with a similar position found in Chinese thought. For example, Chen Duxiu's totalistic attack on Confucianism resulted, among other factors, from his conception of the Confucian tradition as fundamentally a holism that rigidly directed all later developments of Confucianism. Dewey's real success in China was his educational thought. Dewey emphasized that there was nothing which one heard so often from the lips of representatives of Young China today as that education was the sole means of reconstructing China. Dewey's theories, such as the 'own experience-centered principle', the 'teaching-learning-doing combination principle', the 'school as a society principle', and the 'education for living principle' were extended and advances by his Chinese disciples, such as Tao Xingzhi, one of the most influential Chinese educators. For the new Chinese intellectuals, Dewey's leading principle was that education is an instrument of social change and development. Accordingly, students who have grown politically aware under the new educational regime can be considered as a force, who will in the future make politics of a different sort. The most important aspect of 'Deweyanization' is education. Dewey was a teacher of teachers. Teaching people how to life and think in the new age of science, technology, democracy, and social development was his mission. His School of education (1889) and Democracy and education (1916) were well known by Chinese edcators and intellectuals. Hu Shi accepted Dewey's idea that education is life and school is society. Importantly, political reform can only be achieved after a social and cultural transformation, which must be promoted by way of education. Dewey himself systematically explained the same views as Hu Shi's in his articles on China. As he correctly pointed out, since 'democracy was a matter of beliefs, of outlook upon life, of habits of mind, and not merely a matter of forms of government', it demanded 'universal education', and the first step towards achieving universal education was to establish the spoken language as a written literary language. In the 1920s, with Dewey's visit, the entire American educational system was transferred to China, and American aims, methods, and materials became dominant. Deweyanized experimental schools and training programs were popularized. Even the purpose of Chinese education was redefined according to Dewey's progressivism, such as learning by doing, developing abilities by capacities, and students themselves running schools. Dewey's educational influence on China : (1) Chinese educational aims were reconsidered in light of Dewey's thought ; (2) the national school system was reformed according to the American pattern ; (3) child-centered education predominated in the revision of the curriculum ; (4) new methods of teaching in accordance with Dewey's pragmatic theory were initiaded ; (5) experimental schools were expanded ; (6) student government, about which Dewey made a number of speeches, was widely extended as a mode of school discipline ; (7) literary reform was encouraged, and elementary school textbooks written in the vernacular were adopted. |
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| 2 | 1915 | Gründung des American Returned Students' Club in Nanjing und der American Returned Students' Association of East China in Shanghai. |
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| 3 | 1919.03-04 |
John Dewey : Lecture 'The relation between democracy and education' at the Jiangsu Educational Association Building, Shanghai. = Ping min zhu yi, ping min zhu yi di jiao yu, ping min jiao yu zhu yi di ban fa. Jiang Menglin interpreter ; Pan Gongzhan recorder. In : Xue deng ; May 8-9 (1919) / In : Chen bao fu kan ; May 9 (1919). Zhou Youjin : Dewey's speeches were so popular that there was barely enough room for the audience. The speeches have already been published in both Chinese and English newspapers to that those who were not able to attend the speeches for various reasons could learn about Dewey's ideas. |
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| 4 | 1919.04.30 |
John Dewey arrived in Shanghai. Letter from John Dewey : Shanghai, May 1 [1919]. "We have slept one night in China…" [A lot of people say, that he arrived on May 1]. |
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| 5 | 1919.05 |
John Dewey : Lectures at Beijing National Academy of Fine Arts. 1) 'Trends in contemporary education'. = Xian dai jiao yu di chu shi. Han Lu, Tian Feng recorder. In : Xin Zhongguo ; vol. 1, no 3 (July 15, 1919). 2) 'The natural foundations of education' 3) 'The new attitude toward knowledge' 4) 'The socialization of education' |
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| 6 | 1919.05.07 | John Dewey : Lecture 'The real meaning of education in a democracy' at the Zhejiang Education Association in Hangzhou. = Ping min jiao yu zhi zhen di. Zheng Zonghai interpreter ; Zhu Yukui recorder. In : Jiao yu chao ; vol. 1, no 2 (June 1919). |
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| 7 | 1919.05.08-09 (publ.) |
John Dewey : Lecture 'The relation between democracy and education' at the Jiangsu Educational Association Building, Shanghai. = Ping min zhu yi, ping min zhu yi di jiao yu, ping min jiao yu zhu yi di ban fa. Jiang Menglin interpreter ; Pan Gongzhan recorder. In : Xue deng ; May 8-9 (1919) / In : Chen bao fu kan ; May 9 (1919). Zhou Youjin : Dewey's speeches were so popular that there was barely enough room for the audience. The speeches have already been published in both Chinese and English newspapers to that those who were not able to attend the speeches for various reasons could learn about Dewey's ideas. |
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| 8 | 1919.18-19,21,24-26 | John Dewey : Lectures at Nanjing Teachers' College in Nanjing. Tao Zhixing [Tao Xingzhi] : Interpreter. |
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| 9 | 1919.06 (publ.) | John Dewey : Lecture 'The real meaning of education in a democracy' at the Zhejiang Education Association in Hangzhou. = Ping min jiao yu zhi zhen di. Zheng Zonghai interpreter ; Zhu Yukui recorder. In : Jiao yu chao ; vol. 1, no 2 (June 1919). |
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| 10 | 1919.06.8,10,12 (or 13) |
John Dewey : Lectures in Beijing : 'The development of democracy in America'. = Meiguo zhi min zhi di fa zhan. Hu Shi interpreter ; Han Lu, Hu Shi recorder. In : Mei zhou ping lun ; no 26 (June 15, 1919). 1) 'Background and general characteristics of American democracy' 2) 'Freedom, equality, individualism, and education in American democracy' 3) 'The social aspects of American democracy' |
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| 11 | 1919.06.15 (publ.) |
John Dewey : Lectures in Beijing : 'The development of democracy in America'. = Meiguo zhi min zhi di fa zhan. Hu Shi interpreter ; Han Lu, Hu Shi recorder. In : Mei zhou ping lun ; no 26 (June 15, 1919). 1) 'Background and general characteristics of American democracy' 2) 'Freedom, equality, individualism, and education in American democracy' 3) 'The social aspects of American democracy' |
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| 12 | 1919 (publ.) |
John Dewey : Lectures at Beijing National Academy of Fine Arts. 1) 'Trends in contemporary education'. = Xian dai jiao yu di chu shi. Han Lu, Tian Feng recorder. In : Xin Zhongguo ; vol. 1, no 3 (July 15, 1919). 2) 'The natural foundations of education' 3) 'The new attitude toward knowledge' 4) 'The socialization of education' |
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| 13 | 1919.07.25 | John Dewey attended an educational conference in Beijing. |
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| 14 | 1919.07.29 (publ.) | John Dewey : Talk with the Education and Industry Observation Group in Guizhou. = Duwei bo shi yu Guizhou jiao yu shi ye can guan tuan tan hua ji lue. Hu Shi interpreter ; Han Lu, Tian Feng recorder. In : Xue deng ; July 29 (1919). |
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| 15 | 1919.08.04 | John Dewey attended the Educators's meeting in Tianjin. |
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| 16 | 1919.08.14-15,21-22 (publ | John Dewey : Lecture 'New problems of knowledge' at the New Learning Association in Beijing. = Xue wen di xin wen ti. Hu Shi interpreter, Zhi Xi, Wu Wang recorder. In : Jue wu ; Aug. 14, 15, 21, 22 (1919). |
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| 17 | 1919.09 | John Dewey : Lecture on 'Industrial education'. = Shi ye jiao yu lun. In : Xin Zhongguo ; vol. 1, no 5 (1919). | |
| 18 | 1919.09.24-1920.04.02 (pu |
Dewey, John. Lectures in China, 1919-1920 [ID D28460] : 'Social and political philosophy' in Beijing, sponsored by the National Beijing University, the Ministry of Education, the Aspiration Society and the New Learning Association. = She hui zhe xue yu zheng zhi zhe xue. Hu Shi interpreter, Wu Wang, Fu Lu recorder. In : Xue deng ; Sept. 24 ; Oct. 1, 8, 22 ; Nov. 5, 6, 22, 25, 30 ; Dec. 14, 15, 22, 23 (1919). Jan. 24, 26, Febr. 3, 4, 26, 27 ; March 3, 4, 8, 9 ; April 1, 2 (1920). 'The function of theory' "This extreme radical statement was followed by the conservative theories of Aristotle, who in his 'Politics', his 'Ethics', and his other books, set forth theoretical bases for the perpetuation of the social and political schemes of his time. The same thing was true in China : the radical theories of Lao-tze were followed by the conservative theories of Confucius." 'Science and social philosophy' "Here in China a number of people have asked me, 'Where should we start in reforming our society ? ' My answer is that we must start by reforming the component institutions of the society. Families, schools, local governments, the central government – all these must be reformed, but they must be reformed by the people who constitute them, working as individuals – in collaboration with other individuals, of course, but still as individuals, each accepting his own responsibility. Any claim of the total reconstruction of a society is almost certain to be misleading. The institutions which make up the society are not 'right' or 'wrong', but each is susceptible to some degree of improvement. Social progress is neither an accident nor a miracle ; it is the sum of efforts made by individuals whose actions are guided by intelligence… I imagine that most of you in the audience today are students ; and as students, you must be peculiarly aware of the truth of what I have been saying." 'Social reform' 'Criteria for judging system of thought' 'Communication and associated living' "Or take the history of China : transition from one dynasty to another was always attended by political and social disruption – disorder which continued until the appearance on the scene of some person forceful and powerful enough to subject contending factions to his control.” “Workers are much better off in America than in China. Their wages are better, and are still increasing ; their working hours are shorter." "In the history of China, for example, we note that the first emperor of the dynasty was always a strong leader, gifted with imagination and initiative, capable of accomplishing needed reforms, and interested in the people over whom he ruled." 'Economics and social philosophy' 'Classical individualism and free enterprise' "All in all, what was good for economic development would at the same time and to the same degree be good for the spiritual elements in the social process. This outlook must obviously have considerable appeal her in China, where there has traditionally been so much interference both by the state and by the family elders. There seems to be a rapidly growing trend nowadays to reject the authority of the head of the clan, to have members of the family work more independently and responsibly, and to object to arbitrary interference in personal affairs by officers of the state." "We have been speaking of the situation in Europe and America, but the issue between laissez faire and government regulation of industry should be of real concern to China, too, particularly at a time when the country is beginning to industrialize so rapidly. Problems of limiting hours of work, of regulating the conditions under which labor operates, of controlling the employment of women and children – these and other related problems must be planned for before the situation becomes serious." 'Socialism' "There are today in China commercial guilds which, it seems to me, could be exceedingly useful during this period when China is undergoing the transition between cottage industry and full-scale industrial production. It is important for us to determine which aspects of the guild system ought to be preserved, and to discover ways in which we may cultivate professional self-respect by promoting more effective communication among people who are engaged in the same or similar trades… Chinese scholars should engage in research on the guild system, to the end that those aspects of it which can effectively contribute to progress can be conserved." 'The state' 'Government' "In a book I read a few days ago, the author advances the thesis that Western political systems impose restrictions on government because of the assumption that human nature is inherently evil, while the older political system of China was based on the assumption that human nature is inherently good." 'Political liberalism' 'The rights of individuals' "But both socialism and individualism have many ramifications. No matter what one's political orientation, he must grant that this is a basic problem. I see it as being of fundamental importance both in the West and in China. But the problem, as it concerns China, has facets which are different from those we see when we look at the same problem as it confronts the West. The problem as it exists in China can be stated as follows : assuming that we agree that our ultimate goal is the fullest possible development of individuals, should China, as the West did, first go through an age of self-seeking individualism, and then employ the power of the state to equalize society as the West has had to do ; or should it amalgamate these two steps and achieve social equality at one stroke ? It seems to me that there are grounds for hoping that China can achieve social equality in one operation. There are three reasons why I say this : 1) The first basis for hope that China can achieve social equality without repeating the sequence of events followed in the West, amalgamating two steps into one, is that she already enjoys the traditional concept of the state's obligation to protect its people, as this was propounded by Mencius. Political individualism has not made headway in China, so that the tradition of the state's obligation to protect its people, which may be likened to the parents' obligation to protect their children, or the emperor's protect his subjects, can readily be modified into the concept of the protection of its citizens by a democratic government. 2) Modern China can achieve equality of opportunity for her people by popularizing education. Popular education is not intended to satisfy the self-seeking urges of individuals, but to provide all men with equal opportunities for self-development. Education in the West became universal long after the beginning of the industrial revolution. But the industrialization of China is just now beginning ; there is thus the chance for China to universalize education now, so that by the time it reaches full-scale industrialization it will also have achieved social equality. 3) Another basis for hope is that there is still time for Chinese scholars and scientists to pursue specialized knowledge and devote their research activities to special problems. One of the shortcomings of political individualism in the West lies in the fact that it tends to deprecate specialization, and to hold that any reasonably well-educated person can pretty well take care of himself. It ignores the extreme complexities of modern society and politics, and fails to see that even in a small district the problems of education, taxation, and government as well as those of industry, can be dealt with effectively only by those who have mastered a great deal of highly specialized knowledge. If China can begin now to develop appropriate degrees of specialization, her rewards in the future will assuredly be great. These remarks about China are no more than a few random suggestions of my own. The problem, though, is one of extreme importance, and worthy of the most careful study. Although at the moment China is confronted with particular and exacerbating problems, these are temporary. China is certain to be faced with more lasting and more fundamental problems in the near future, and the two which are of the most far-reaching import are the inevitability of industrialization, and its concomitant problem of self-seeking individualism. The problem thus becomes one of conserving the positive aspects of individualism while at the same time avoiding its negative aspects, which are certain to introduce disorder into your society." 'Nationalism and internationalism' 'The authority of science' 'Intellectual freedom' Barry Keenan : Dewey began the lectures 'Social and political philosophy' with an instrumental definition of theory, and of politics ¸than he discussed the characteristics of experimental politics. Political theories, like any theories, he noted, arose to account for and alleviate some difficulty that developed in the operation of established social habits and institutions. Thinking was a response to problems, and so was theoretical thinking. The specific conditions of the original habits and institutions, were primary, and the theories of how they operate derivative. Thomas Berry : The lecture 'Social philosophy and political philosophy' must be considered of special significance. It made a deep impression upon Chen Duxiu, who had already become interested in Marxism. Dewey's presentation of the democratic idea 'delayed by a strong counter-influence' the movement of Chen toward the Marxist-Leninist position. The main idea of this lecture was that democracy in any true sense of the word must begin on the local level and rise from there through successively wider application to the higher realms of political authority. The influence of Dewey on Chen did not succeed in bringing his intellectual and political abilities into the service of liberal or social democracy of a European or American style, for in 1921 Chen joined with Li Dazhao to found the Communist Party, the dynamic center of a movement that would first be the opponent and later the conqueror of all other political forces and doctrines in China. As a distinct political party, the democratic movement envisaged by Dewey was never successful in China. As an ideal it has remained a constant influence there and has seriously affected the political life of the country. |
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| 19 | 1919.09.25-1920.07.15 |
Dewey, John. Lectures in China, 1919-1920 [ID D28460] : 'The philosophy of education', delivered at Nanjing Teachers College. Sponsored by the National Beijing University, the Ministry of Education, the Aspiration Society and the New Learning Association. = Jiao yu zhe xue. Hu Shi ; Liu Boming interpreter ; Wu Wang, Fu Lu ; Zhong Fan, Guo Zhifang, Jin Haiguan, Shi Zhimian, Zhang Nianzu, Ni Wenzhou, Shen Zhensheng recorder. In : Xue deng ; Sept. 25-26 ; Oct. 2, 3, 4, 11, 25, 31 ; Nov. 10 ; Dec. 1, 2, 7, 16, 17, 24, 26, 27 (1919). Jan. 30, 31 ; Febr. 9, 11, 13 ; March 1, 2, 5, 6, 7 ; April 13, 15, 17, 20, 21, 24, 26 ; May 10, 11, 14, 19, 23, 30 ; July 2, 3, 5, 6, 7, 12, 14, 15 (1920). 'The need for a philosophy of education' 'The misuse of subject matter' 'Work and play in education' "The spirit of the new education is a complete reversal of this old concept. Once when I was lecturing in the United States on the subject of education, I said that in China pupils are required by their teachers to recite in unison and in a loud voice. I told my audience that even though this wasn't an ideal method of education, it at least allowed the pupils to have a modicum of physical movement, while in the West pupils are required to sit quietly and are not allowed to make the least noise.” "Properly prepared, young women of China can apply Froebel's theories here, and create a new kind of kindergarten, with activities based in Chinese customs and using Chinese subject matter." "When I first went to Nanking in May, the children in the Nanking Teachers College Kindergarten were raising silkworms. They started by collecting silkworm eggs and arranging for their protection ; then, when the eggs hatched, the children fed the tiny worms with mulberry leaves. This continued until the silkworms spun their cocoons. At the time I was there, the children were unreeling the silk from the cocoons. At first glance one might think that this business of raising silkworms in the schoolroom might fascinate the children (and it did, of course), but that there wasn't anything to it other than the mere fact of fascination. But as the situation was actually being handled, the children were also gaining knowledge. They watched the eggs hatch into larvae, the larvae become chrysalises, and then a few days later, they watched the mature moths emerge from their cocoons. In their first-hand experience with the development of the silkworms, the children were laying a basis for understanding many of the facts and principles of biology. Even in the area of industrial production the experience was profitable : th4e children learned about the selection and collection of eggs ; they had experience in distinguishing good silk from poor ; and they took the first steps toward an appreciation of the whole process of silk production. Silk is a major product of this part of southern China, so the child who has a basic understanding and appreciation of some of the chief factors in silk production has, by this token, a better understanding of the society in which he lives. Wouldn't you agree that this sounds like and effective way to pursue knowledge?" 'Creative dramatics and work' 'The cultural heritage and social reconstruction' "I was pleased to read in the newspaper the other day that the Chinese National Education Conference has passed a resolution favoring the adoption of textbooks written in the spoken language of China. Although I am not as familiar with conditions in China as I should like to be, I believe that the use of the spoken language of the people in textbooks should prove to be one of the greatest steps forward that you could take." "This is why I say that the broadening of the child's environment is a matter of greater urgency now than it has been in the past. Of course it is not just in China that there is such a need ; it exists everywhere. But I do believe that China faces an unprecedented and unparalleled opportunity to do this sort of thing in her schools. It is perhaps true that up to now contact with the West has brought China more disadvantages than advantages, more ill than good. But it is also true that the chaos and confusion in morality and economy have reached a point in China at which it would be ill advised, if not fatal, for China to isolate herself from the influences of Western culture. The only method by which China can remedy the present sad state of affairs is to speed up cultural exchange between East and West, and to select from Western culture for adaptation to Chinese conditions those aspects which give promise of compensating for the disadvantages which accrued from earlier contacts. This is a task which calls for men and women of wide knowledge and creative ability. The men and women who will do this are now children in our schools, and this is why the matter of broadening the child's environment is of such great urgency in China today." 'Discipline for associated living' 'The future and the present' 'The development of modern science' "Although I do not know a great deal about the history of the development of Chinese culture, I do know that traditional Chinese culture was more concerned with a philosophy of life than with the natural sciences, so that science never developed enough to be incorporated into the general pattern of politics, religion, and other aspects of social life. Since this is true, there could not be the same reaction in China against the introduction of new thought that there was in the West. The introduction of modern science caused deep-seated conflict in the West, conflict which lasted hundreds of years ; but when the same ways of thinking were introduced into China, Chinese society did not see them as revolutionary at all." 'Science and the moral life' "With the development of modern science the relative amount of attention devoted to the humanities has been reduced, and greater emphasis is devoted to the objective world in which we live. The tendency has been to abandon dogmatic methods of instruction, such as indoctrination in old beliefs and traditions and memorization of the Chinese classics." "Since I arrived in China many people have asked me how China can import Western material civilization to develop her economy, and at the same time forestall the difficulties which maerial developments have brought in their wake in the West. It is true that in the Western world the development of material civilization has been accompanied by negative outcomes such as acquisitiveness and cruelty, contention between capital and labor, and strikes and lockouts. Today, however, we will explore the positive influences of the development of modern science, and identify those aspects of development which can help us overcome the difficulties with which we are confronted." 'Science and knowing' "I have been told that there is a Chinese proverb to the effect that 'to know is easy, to act is difficult'. This is just the opposite of the experimental method, for in this method it is only after we have acted upon a theory that we really understand it. There can be no true knowledge without doing." 'Science and education' "The other way would be for the Chinese people to start now to prepare themselves to cope with the situation which is going to emerge in the next fifty years. The Chinese can popularize education in science, and make scientific knowledge and scientific method available to all people, to that everybody can benefit equally from the development of science." 'Elementary and secondary education' 'Geography and history' 'Vocational education' "The problem of labor unrest is a serious one throughout the world ; I'm sure you are all aware of this. The problem is not by any means solely one of hours and wages ; a fundamental source of trouble is that so many workers have no interest in their work, and this is true because they have no opportunity to make use of their knowledge and their intelligence. Workers will not be satisfied with material rewards alone. This is a particularly important problem in present-day China, as she enters into a period of rapid industrial development. The intellectuals in the universities understand the importance of the problem ; they must plan for social reconstruction in such a way that workers in the future will have full opportunity for intellectual development. If you can do this, China may not have to contend with the labor problems which trouble European countries and the United States. Lawyers, teachers, and other professionals are interested in their work because they have the opportunity for intellectual development. It is only the workers – and not even all of them – who have no interest in their work. The new leaders of China must direct their attention to this problem." 'Moral education : the individual aspect' 'Moral education : the social aspects' |
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| 20 | 1919.10 (publ.) | John Dewey : Lecture on 'Student government' : a lecture given at Beijing Teachers College on the 11th anniversary of its founding. = Xue sheng zi zhi. Hu Shi interpreter ; Liu Rupu, Shao Zhengxiang recorder. In : Xin jiao yu ; vol. 2, no 2 (Oct. 1919). |
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| 21 | 1919.10.10-15 | John Dewey : Lectures in Taiyuan to universities and to the annual meeting of the Chinese Federation of Educational Associations. |
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| 22 | 1919.10.10 | John Dewey : Lecture on 'Cultivation of character as the ultimate aim of education' delivered at Shanxi University. = Pin ge zhi yang cheng wei jiao yu zhi wu shang mu di. Hu Shi interpreter ; Deng Chumin recorder. In :Xin Zhongguo ; vol. 1, no 7 (Nov. 15, 1919). |
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| 23 | 1919.10.12 | John Dewey : Lecture 'School and village' at the Normal School of the headquarters of the Tenth Regiment of the Infantry of the Shanxi Army in Taiyuan. = Xue xiao yu xiang li. Hu Shi interpreter ; Deng Chumin recorder. In : Xin Zhongguo ; vol. 1, no 7 (Nov. 15, 1919). | |
| 24 | 1919.10.18-1920.03.05 (pu |
John Dewey : Lectures 'Ethics' in Beijing. = Lun li jiang yan ji lue. Hu Shi interpreter. In : Xue deng ; Oct. 18, 24 ; Nov. 5, 6 ; Dec. 3, 8, 21, 28, 30 (1919). Jan. 2 ; Febr. 14, 15, 24 ; March 3, 4, 5 (1920). 1. 'The nature of the discussion'. 2. 'The constant and the changing elements in morality'. 3. 'Morality and human nature'. 4. 'The role of emotion in morality'. 5. 'Social emotion. 6. 'Selfishness'. 7.-8. 'Self-regard and regard for others'. 9.-10. 'Virtue and vice'. 11. 'A comparison of Eastern thought and Western thought'. 12. 'Desire and happiness'. 13. 'Desire and temptation'. 14. 'Desire and its relationship to customs and institutions'. 15. 'The essence of a democratic institution'. |
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| 25 | 1919.10.19 |
Banquet to celebrate John Dewey's sixtieth birthday in Beijing. Cai, Yuanpei. Zai Duwei bo shi 60 zhi sheng ri wan yang hui shang zhi yan shuo [ID D28515]. At the banquet, Cai Yuanpei seized on this special opportunity to portray Dewey as a modern-day Confucius. "Confucius said respect the emperor (wang), the learned doctor (bo shi) [Dewey] advocates democracy ; Confucius said females are a problem to raise, the learned doctor [Dewey] advocates equal rights for men and women ; Confucius said transmit not create, the learned doctor [Dewey] advocates creativity". In his brief speech, Cai emphasized underlying similarities between Dewey and Confucius despite their differences : one embodies the spirit of modern West, and the other represents the wisdom of ancient China ; one values democracy, equality, and creativity, and the other privileges monarchy, hierarchy, and tradition. According to Cai, Dewey and Confucius were both educators of the common people, shared the same faith in education as a vehicle for social change, and insisted on the unity of thought and action. Cai believed that these commonalities pointed to the possibility of 'a merger between Eastern and Western cultures'. |
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| 26 | 1919.11.12-1920.01 |
John Dewey : Lectures 'Types of thinking' at National Beijing University. = Si xiang zhi pai bie. Hu Shi interpreter ; Shao Yu, Fu Lu, Wu Kang, Luo Jialun recorder. In : Xue deng ; Nov. 20, 21, 28, 29 ; Dec. 4, 5, 12, 13, 19, 20 (1919). Jan. 22, 25 (1920). 1. 'Aristotle's concept of species'. 2. 'Characteristics of Aristotle's thought'. 3. 'Descartes : extension and motion'. 4. 'Characteristics of Descartes' thought'. 5. 'John Locke : sensation and reflection'. 6. 'Characteristics of Locke's thought'. 7. 'Experimentalism, answer to the conflict between empiricism and rationalism'. 8. 'Characteristics of experimentalist thought'. |
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| 27 | 1919.11.15 (publ.) | John Dewey : Lecture 'School and village' at the Normal School of the headquarters of the Tenth Regiment of the Infantry of the Shanxi Army in Taiyuan. = Xue xiao yu xiang li. Hu Shi interpreter ; Deng Chumin recorder. In : Xin Zhongguo ; vol. 1, no 7 (Nov. 15, 1919). | |
| 28 | 1919.11.15 (publ.) | John Dewey : Lecture on 'Cultivation of character as the ultimate aim of education' delivered at Shanxi University. = Pin ge zhi yang cheng wei jiao yu zhi wu shang mu di. Hu Shi interpreter ; Deng Chumin recorder. In :Xin Zhongguo ; vol. 1, no 7 (Nov. 15, 1919). |
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| 29 | 1919.11.20-1920.01.15 (pu |
John Dewey : Lectures 'Types of thinking' at National Beijing University. = Si xiang zhi pai bie. Hu Shi interpreter ; Shao Yu, Fu Lu, Wu Kang, Luo Jialun recorder. In : Xue deng ; Nov. 20, 21, 28, 29 ; Dec. 4, 5, 12, 13, 19, 20 (1919). Jan. 22, 25 (1920). 1. Aristotle's concept of species. 2. Characteristics of Aristotle's thought. 3. Descartes : extension and motion. 4. Characteristics of Descartes' thought. 5. John Locke : sensation and reflection. 6. Characteristics of Locke's thought. 7. Experimentalism, answer to the conflict between empiricism and rationalism. 8. Characteristics of experimentalist thought. |
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| 30 | 1919.12.20 (publ.) | John Dewey : Lecture 'The University and public opinion in a democracy' at National Beijing University on the twenty-second anniversary of its founding. = Da xue yu min zhi guo yu lun di zhong yao. Hu Shi interpreter ; Gao Shangde recorder. In : Chen bao fu kan ; Dec. 20 (1919). |
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| 31 | 1920.01.20 | John Dewey : Lecture 'The concept of right in Western thought' at Chinese University, Beijing. = Xi fang si xiang zhong zhi chuan li guan nian. Hu Shi interpreter ; Wang Tongzhao, Xie Bing recorder. In : Xue deng ; Jan. 27-28 (1920). |
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| 32 | 1920.01.27-28 | John Dewey : Lecture 'The concept of right in Western thought' at Chinese University, Beijing. = Xi fang si xiang zhong zhi chuan li guan nian. Hu Shi interpreter ; Wang Tongzhao, Xie Bing recorder. In : Xue deng ; Jan. 27-28 (1920). |
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| 33 | 1920.03.8-19,22-27 (publ. |
1920.03.8-27 (publ.) John Dewey : Lectures 'Three contemporary philosophers ' in Beijing. = Xian dai di san ge zhe xue jia. Hu Shi interpreter ; Fu Lu recorder. In : Chen bao fu kan ; March 8-19, 22-27 (1920). 1.-2. 'William James' 3.-4. 'Henri Bergson' 5.-6. 'Bertrand Russell' |
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| 34 | 1920.04.04-06 |
John Dewey : Lectures 'Experimental logic' at Nanjing Teachers College. = Shi yan lun li xue. Liu Boming interpreter ; Xia Chengfeng, Cao Chu, Liu Boming, Shen Zhensheng recorder. In : Xue deng ; April 19, 22, 25 ; May 21, 29 ; June 2, 9, 10, 11, 19 (1920). 1. Logic, its nature and its importance. 2. The origins of thought. 3. The five steps of the thinking process. 4. Natural thought and scientific thinking. 5. The deficiencies of natural thought. 6. Deficiencies of natural thought attributable to social psychology. 7. Logic as a control of thinking. 8. Steps in logical thinking. 9. Facts and hypotheses. 10. The meaning of facts. 11. Abstraction and generalization. 12. General principles as description. 13. Verification. 14. Facts and meaning. 15. Judgment. 16. Types of Judgment. 17. Measurement. 18. Experimental logic : a summary. Berry Keenan : In his lectures series on 'Experimental logic', Dewey continued his discussion of the pragmatic re-evaluation of knowledge and human thinking. He discussed the five stages of thought, based on the model of the experimental method of thinking he had formulated in 1910. These stages explain what a simple mechanism human thought is. |
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| 35 | 1920.04.09-06.29 (publ.) |
John Dewey : Lectures 'The history of philosophy' at the Nanjing Teachers College. Liu Boming interpreter ; Zhe Fan, Tai Shuangqiu, Shao Yulin recorder. In : Chen bao fu kan ; April 9-June 29 (1920). 1. The origins of philosophy. 2. Early philosophical problems. 3. The search for a universal principle. 4. Being and becoming. 5. Facts and theories. 6. The sophists. 7. Skepticism and logic. 8. Socrates. 9. Socrates' postulates. 10. Socrates' logic. 11. The Platonic 'real'. 12. The Platonic 'idea'. 13. Plato's epistemology. 14. Plato's educational philosophy. 15. Plato's politics. 16. From Plato to Aristotle. 17. Aristitle's 'potentiality' and 'actuality'. 18. Aristotle's 'individual' and 'species'. 19. Aristotle and the modern world. |
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| 36 | 1920.04.18 (publ.) | John Dewey : Lecture 'The new conception of life'. = Xin ren sheng guan. Liu Boming interpreter ; Jin Haiguan, Cao Chu, Pan Gungzhan, Ni Wenzhou recorder. In : Xue deng ; April 18 (1920). |
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| 37 | 1920.04.19-06.19 (publ.) |
John Dewey : Lectures 'Experimental logic' at Nanjing Teachers College. = Shi yan lun li xue. Liu Boming interpreter ; Xia Chengfeng, Cao Chu, Liu Boming, Shen Zhensheng recorder. In : Xue deng ; April 19, 22, 25 ; May 21, 29 ; June 2, 9, 10, 11, 19 (1920). 1. Logic, its nature and its importance. 2. The origins of thought. 3. The five steps of the thinking process. 4. Natural thought and scientific thinking. 5. The deficiencies of natural thought. 6. Deficiencies of natural thought attributable to social psychology. 7. Logic as a control of thinking. 8. Steps in logical thinking. 9. Facts and hypotheses. 10. The meaning of facts. 11. Abstraction and generalization. 12. General principles as description. 13. Verification. 14. Facts and meaning. 15. Judgment. 16. Types of Judgment. 17. Measurement. 18. Experimental logic : a summary. Berry Keenan : In his lectures series on 'Experimental logic', Dewey continued his discussion of the pragmatic re-evaluation of knowledge and human thinking. He discussed the five stages of thought, based on the model of the experimental method of thinking he had formulated in 1910. These stages explain what a simple mechanism human thought is. |
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| 38 | 1920.04.21 | John Dewey : Lecture 'Science and democracy' at the Science Society of China. |
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| 39 | 1920.04.29 | John Dewey : Lecture 'The essential meaning of vocational education'. = Zhi ye jiao yu di jing yi. In : Jue wu ; May 31 (1920). |
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| 40 | 1920.04.30 | John Dewey : Lecture 'Vocational education and the labor problem'. = Zhi ye jiao yu yu lao dong wen ti. In : Jue wu ; May 21 (1920). |
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| 41 | 1920.05.11 (publ.) | John Dewey : Lecture 'Criteria for social progress'. = She hui jin hua zhi biao zhun. Liu Boming interpreter ; Qiu Yi recorder. In : Xue deng ; May 11 (1920). |
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| 42 | 1920.05.12 (publ.) | John Dewey : Lecture 'Educational factors'. = Jiao yu zhi yao su. Liu Boming interpreter ; Qiu Yi recorder. In : Xue deng ; May 12 (1920). |
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| 43 | 1920.05.13 (publ.) | John Dewey : Lecture 'Trends in modern education'. Liu Boming interpreter ; Qiu Yi recorder. In : Xue deng ; May 13 (1920). |
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| 44 | 1920.05.14 (publ.) | John Dewey : Lecture 'The duty of educators. = Jiao yu jia zhi tian zhi. Liu Boming interpreter ; Qiu Yi recorder. In : Xue deng ; May 14 (1920). [Delivered lectures on this topic several times during May-June 1920 in the Shanghai-Nanjing area]. | |
| 45 | 1920.05.20 | John Dewey : Lecture 'The relationship between education and social progress' in Yongchau / Yongchow [Yangzhou]. = Jiao yu yu she hui. Liu Boming interpreter ; Chen Changgeng, Xu Changnian recorder. In : Jue wu ; May 23 (1920). |
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| 46 | 1920.05.20 | John Dewey : Lecture 'The real meaning of freedon' in Yangzhou. = Zi you di zhen yi. In : Jue wu ; May 25 (1920). |
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| 47 | 1920.05.21 (publ.) | John Dewey : Lecture 'Vocational education and the labor problem'. = Zhi ye jiao yu yu lao dong wen ti. In : Jue wu ; May 21 (1920). |
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| 48 | 1920.05.23 (publ.) | John Dewey : Lecture 'The relationship between education and social progress' in Yongchau / Yongchow [Yangzhou]. = Jiao yu yu she hui. Liu Boming interpreter ; Chen Changgeng, Xu Changnian recorder. In : Jue wu ; May 23 (1920). |
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| 49 | 1920.05.25 (publ.) | John Dewey : Lecture 'The real meaning of freedon' in Yangzhou. = Zi you di zhen yi. In : Jue wu ; May 25 (1920). |
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| 50 | 1920.05.26 (publ.) | John Dewey : Lecture 'Methods for measuring intelligence'. = Zhi hui du liang fa di da gang. San Lang recorder. In : Xue deng ; May 26 (1920). |
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| 51 | 1920.05.29 | John Dewey : Lectures 'The vocation of educators', 'The essence of vocational education' for the third annual meeting of the Zhonghua Vocational School at the invitation of the National Association of Vocational Education (Zhong hua zhi ye jiao yu she). Liu Boming interpreter. |
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| 52 | 1920.05.29 (publ.) | John Dewey : Lecture 'The real meaning of independent action'. = Zi dong zhi zhen yi. Liu Boming interpreter ; Chen Changgeng recorder. In : Xue deng ; May 29 (1920). |
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| 53 | 1920.05.30 (publ.) | John Dewey : Lecture 'The duty of educators' : delivered on the 15th anniversary of the Second Teachers College, Shanghai. Liu Boming interpreter. In : Jue wu ; May 30 (1920). |
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| 54 | 1920.05.31 (publ.) | John Dewey : Lecture 'The essential meaning of vocational education'. = Zhi ye jiao yu di jing yi. In : Jue wu ; May 31 (1920). |
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| 55 | 1920.06.02 (publ.) | John Dewey : Lecture 'The question of co-education' at the Jiangsu Education Association (Jiangsu sheng jiao yu hui), Shanghai. = Nan nü tong xue wen ti. Keng Xiang recorder. In : Jue wu ; June 2 (1920). |
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| 56 | 1920.06.03 (publ.) | John Dewey : Lecture 'The social conception of specialized education' : delivered at the Tong Ji School in Shanghai. = Zhuan men jiao yu di she hui guan. In : Xue deng ; June 3 (1920). |
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| 57 | 1920.06.04 (publ.) | John Dewey : Lecture 'Education for citizenship' at the Putong High School near Shanghai. = Gong min jiao yu. In : Jue wu ; June 4 (1920). |
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| 58 | 1920.06.05 (publ.) | John Dewey : Lecture 'The relationship between elementary education and vocational education : delivered at Shanghai College (Hu jiang da xue). Feng Shuhua recorder. In : Jue wu ; June 5 (1920). |
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| 59 | 1920.06.07 (publ.) | John Dewey : Lecture 'Social evolution' : delivered at the YMCA (Young Men's Christian Association) Shanghai. Liu Boming interpreter ; Yao Huian recorder. In : Jue wu ; June 7 (1920). |
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| 60 | 1920.06.09 (publ.) | John Dewey : Lecture 'The relationship between culture and technology'. = Gong yi he wen hua di guan xi. Liu Boming interpreter ; Zhao Naiqian recorder. In : Xue deng ; June 9 (1920). |
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| 61 | 1920.06.09 (publ.) | John Dewey : Lecture 'The relationship between education and society'. = Jiao yu yu she hui di guan xi. Xu Shouwu interptreter ; Li Zenglian recorder. In : Xue deng ; June 9 (1920). |
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| 62 | 1920.06.09 (publ.) | John Dewey : Lecture 'The real meaning of democratic education. = De mo ke la xi di zhen yi. Li Xiaobai recorder. In : Xue deng ; June 9 (1920). |
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| 63 | 1920.06.17 (publ.) | John Dewey : Lecture 'Factors creating motivation in education : delivered at the First Teachers College, Hangzhou. = Zao jia fa dong di xing zhi di jiao yu. In : Je wu ; June 17 (1920). |
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| 64 | 1920.06.17 (publ.) | John Dewey : Lecture 'The responsibility of educators' : delivered at Nandong (Jiangsu). = Jiao yu zhe di ze ren. Liu Boming interpreter ; Luo Hongxuan, Fan Gaijin recorder. |
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| 65 | 1920.06.17 (publ.) | John Dewey : Lecture 'The responsibility of educators' : delivered at Nandong (Jiangsu). = Jiao yu zhe di ze ren. Liu Boming interpreter ; Luo Hongxuan, Fan Gaijin recorder. |
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| 66 | 1920.06.22 (publ.) | John Dewey : Lecture 'The problem of social progress'. = She hui jin hua wen ti. Liu Boming interpreter ; Fei Fanjiu recorder. |
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| 67 | 1920.06.23 (publ.) | John Dewey : Lecture 'New trends in education and the reorganization of teaching methods' : delivered in Süchow [Xuzhou] (Jiangsu). = Jiao yu di xin chu shi yu jiao. Shen Zishan recorder. In : Xue deng ; June 23 (1920). |
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| 68 | 1920.06.30 (publ.) | John Dewey : Lecture 'New trends in teaching mathematics'. = Shu yu di xin chu shi. In : Je wu ; June 30 (1920). |
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| 69 | 1920.07.01 (publ.) | John Dewey : Lecture 'The organization of teaching materials : delivered in Suzhou. = Jiao cai di zu zhi. Liu Boming interpreter ; Zheng Mengjia, Xu Zaizi recorder. In : Jue wu ; July 1 (1920). |
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| 70 | 1920.07.02 (publ.) | John Dewey : Lecture 'Education and industry'. = Jiao yu yu shi ye. Zheng Xiaozang interpreter ; Chen Dan, Shen Bingkui recorder. In : Jue wu ; July 2 (1920). |
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| 71 | 1920.07.03 (publ.) | John Dewey : Lecture 'The responsibility of educators : delivered in Soochow [Suzhou]. = Jiao yu zhe di ze ren. Zheng Xiaozang interpreter ; Jiang Shizhou, Chen Dan, Shen Bingkui recorder. In : Jue wu ; July 3 (1920). |
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| 72 | 1920.07.03 |
Remer, C.F. John Dewey in China [ID D28542]. The first impression that one gets, who tries to arrive at the Chinese estimate of Dewey, is an impression that has been cleverly connected by a Chinese university professor with the second character that is used to represent Dewey's name in Chinese. The second character means 'awe-inspiring'. One who talks with many Chinese about Professor Dewey long enough to get past the first statements that 'Professor Dewey's thoughts are very deep', soon comes upon this feeling of awe. A whole number of the magazine, 'The new education' [Xin jiao yu], was devoted to the educational and philosophical ideas of Professor Dewey. The writers, who are the most capable of any Chinese in the country to so, undertake no critical analysis of Dewey's teachings. After some search no attempt is discoverable on the part of anyone to make such a critical analysis. No one has attempted to distinguish between the ideas of Professor Dewey that was useful in China today and those that are not useful. No one has raised a voice to say that they may be harmful. But it is perhaps too soon to find any further effect than the first one. The Chinese are too polite to subject the ideas of a guest to critical analysis when he is still a guest. Professor Dewey, by means of his lectures which are interpreted as they are given, has reached thousands of Chinese. These lectures are translated into Chinese and are published in the leading magazines and newspapers of the country. These printed lectures are carefully studied by many. |
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| 73 | 1920.07.09 (publ.) | John Dewey : Lecture 'Trends in elementary education'. = Xiao xue jiao yu zhi chu shi. In : Jue wu ; July 9 (1920). |
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| 74 | 1920.07.09 (publ.) | John Dewey : Lecture 'The aim of educational administration'. = Jiao yu xing zheng zhi mu di. Zheng Xiaozang interpreter. In : Jue wu ; July 9 (1920). |
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| 75 | 1920.07.09 (publ.) | John Dewey : Lecture 'School and society'. = Xue xiao yu she hui. Chen Dan, Shen Bingkui recorder. In : Xue deng ; July 9 (1920). |
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| 76 | 1920.07.09 (publ.) | John Dewey : Lecture 'The organization of student government'. = Xue sheng zi zhi di zu zhi. Pan Shenwen, Zheng Xiaozang interpreter ; Chen Dan, Shen Binggui recorder. In : Xue deng ; July 9 (1920). |
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| 77 | 1920.07.16 (publ.) | John Dewey : Lecture 'Experimentalism' : delivered at Wuxi. = Shi yan zhu yi. In : Jue wu ; July 16 (1920). |
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| 78 | 1920.10.27 | John Dewey attends a banquet hosted by Tan Yankai, the governor of Hunan, in Changsha. He visited Changsha, attended an education conference, and visited Hankou and Jiangxi province. |
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| 79 | 1920.11.05-1921.11.10 (pu | John Dewey : Lecture 'Democracy and education' : delivered at the Department of Educational Research, Beijing Teachers College, Fall 1920-Summer 1921. = Ping min zhu yi yu jiao yu. Chang Daozhi interpreter ; Li Jimin, Yang Wenmian, Chang Daozhi recorder. In : Xue deng ; Nov. 5, 10, 12, 17, 18, 19 (1920). In : Ping min zhu yi yu jiao yu ; Nos 26-35, 41-42 ; Dec. 20 (1920), (Jan. 10, 25 ; Febr. 20 ; March 5 ; April 1, 20 ; May 5, 20 ; June 5 ; Nov. 10 (1921). |
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| 80 | 1921 (Spring) | John Dewey : Lecture 'Essentials of democratic politics' : delivered at the Private Fujian College of Law and Administration. = Min ben zheng zhi zhi ji ben. In : Jiao yu bu gong bao (1921). |
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| 81 | 1921.03.07 (publ.) | John Dewey : Lecture 'On the Chinese fine arts' at the Fine Arts Club of Beijing Teachers College. = Lun Zhongguo di mei shu. Hu Shi interpreter ; Cao Peiyan, Wang Huibo recorder. In : Chen bao fu kan ; March 7 (1921). |
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| 82 | 1921.04.30-05.02 (publ.) | John Dewey : Lecture 'Educators as leaders in society' : delivered at the First Teachers College of Fujian. = Jiao yu zhe wei she hui ling shou. In : Chen bao fu kan ; April 30-May 2 (1921). |
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| 83 | 1921.04.25-26 | John Dewey : Lecture 'The aims of a university'. = Da xue di zhi chu. In : Chen bao fu kan ; April 25-26 (1921). |
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| 84 | 1921.05.03-06 (publ.) | John Dewey : Lecture 'Self-activity and self-government' at the Fujian First High School. = Ze dong yu zi zhi. In : Chen bao fu kan ; May 3-6 (1921). |
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| 85 | 1921.05.07 (publ.) | John Dewey : Lecture 'The organization of educational associations in America and their influence on society' : delivered at the Educational Association of Fujian Province. = Meiguo jiao yu hui zhi zu zhi ji qi ying xiang yu she hui. In : Chen bao fu kan ; May 7 (1921). |
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| 86 | 1921.05.08-09 (publ.) | John Dewey : Lecture 'The relationship between education and the state' at the Fujian YMCA, Fuzhou. = Jiao yu yu guo jia zhi guan xi. In : Chen bao fu kan ; May 8-9 (1921). |
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| 87 | 1921.05.11-12 | John Dewey : Lecture 'Educational principles for teaching the youth' : delivered at the Beijing Women's Teachers College. = Jiao shou qing nian di jiao yu yuan li. Fu Yin recorder. In : Chen bao fu kan ; May 10-11 (1921). |
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| 88 | 1921.05.13-14 | John Dewey : Lecture 'Education and industry' : delivered at the Fuzhou YMCA. = Jiao yu yu shi ye. In : Chen bao fu kan ; May 13-14 (1921). |
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| 89 | 1921.06 |
Chinese students' monthly ; vol. 16, no 8 (June 1921). "Mr. [John] Dewey's career in China is one of singular success. From the times of his arrival to the present, continual ovation follows his footprints. Bankers and editors frequent his residences ; teachers and students flock to his classrooms. Clubs compete to entertain him, to hear him speak ; newspapers vie with each other in translating his latest utterances. His speeches and lectures are eagerly read, his biography has been elaborately written. The serious-minded comment on his philosophy ; the light-hearted remember his name." |
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| 90 | 1921.06.17-19 (publ.) | John Dewey : Lecture 'Impressions of South China' in Beijing. In : Chen bao fu kan ; June 17-19 (1921). |
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| 91 | 1921.06.20-21 (publ.) | John Dewey : Lecture 'The relationship between elementary education and the state' : delivered at the Fujian YMCA, Fuzhou. = Guo min jiao yu yu guo jia zhi guan xi. Shu Lan, Wei Xuan recorder. In : Chen bao fu kan ; June 20-21 (1921). |
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| 92 | 1921.06.23 (publ.) | John Dewey : Lecture 'Spontaneity in learning' : delivered at the Fuzhou YMCA, Fujian. = Zi dong di yan jiu. In : Chen bao fu kan ; June 23 (1921). |
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| 93 | 1921.06.24-27 (publ.) |
Dewey, John. Present opportunities in the teaching profession : delivered at the Beijing Teachers College. = Jiao shi zhi ye zhi xian zai ji hui. Wang Zuoran interpreter, Shu Lan recorder. In : Chen bao fu kan ; June 24-27 (1921). In his last public lecture in Beijing, John Dewey began by saying that because he had given so many lectures, he actually had nothing much to add. However he felt reluctant to decline the invitation and thus agreed to give a farewell speech. |
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| 94 | 1921.06.28-29 (publ.) | John Dewey : Lecture 'The relationship of the natural and social environments with human life' : delivered at Fuzhou YMCA, Fujian. = Tian ran huan jing she hui huan jing yu ren sheng zhi guan xi. In : Xue deng ; June 28-29 (1921). |
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| 95 | 1921.06.30-07.01 (publ.) | John Dewey : Habit and thought : delivered at the Fuzhou YMCA, Fujian. = Xi guan yu si xiang. In : Chen bao fu kan ; June 30-July 1 (1921). |
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| 96 | 1921.06.30 |
Hu, Shi. Duwei xian sheng yu Zhongguo. [Speech at National Beijing University]. In the future, as 'experimental schools' gradually arise, John Dewey's educational theory will have the opportunity for experimentation ; and that will be when Dewey's philosophy blooms and bears fruit ! At the present time Dewey is just a famous name, but ten or twenty years from now Dewey's name will be attached to innumerable Dewey-style 'experimental schools', directly or indirectly influencing education in all China. Will not that kind of influence be one hundred thousand times larger than it is now ? |
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| 97 | 1921.07 |
John Dewey : Lecture 'The importance of dynamic morality' : delivered at the Guangdong Teachers College. In : Guangdong sheng jiao yu hui za zhi ; July (1921). Dewey said, 'the static and passive morality which is characteristic of the Chinese people may produce strong and enduring character, but it stresses obedience and filial piety ; dynamic morality, on the other hand, stresses creativity, venturesomeness and willingness to assume responsibility'. He argued that static and passive morality was appropriate for an authoritarian state ; but 'in a democratic state where maintenance of social equilibrium and progress of social reconstruction are functions of individual responsibility, dynamic morality must be cultivated. China's survival, he insisted, hinged on the cultivation of dynamic morality through schooling. |
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| 98 | 1921.07 | John Dewey : Lecture 'Education for interaction' : delivered at the Guangdong Provincial Educational Association. In : Guangdong sheng jiao yu hui za zhi ; July (1921). |
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| 99 | 1921.07.08 (publ.) | John Dewey : Lecture 'The meaning of democracy' : delivered at the Fujian Shang-yu Club. = Min zhi di yi yi.In : Chen bao fu kan ; July 8 (1921). |
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| 100 | 1921.07.22-23 (publ.) | John Dewey : Lecture 'The work of educators'. = Jiao yu zhe di gong zuo. In : Chen bao fu kan ; July 11-23 (1921). |
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| 101 | 1921.07.24-09.24 (publ.) |
1921.07.24-27 / 1921.09.19-24 (publ.) 1) John Dewey : Lectures delivered at Jinan, Shandong. Wang Zuoran interpreter. 1) 'Social factors'. = She hui zuo yao su. 2) 'The social factor in education'. = Jiao yu zhi she hui di yao su. 3) 'The relationship between school subjects and society'. = Xue xiao ke mu yu she hui zhi guan xi. 4) 'The relationship between the organization and administration of the schools and society'. = Xue xiao di xing zheng he zu zhi yu she hui zhi guan xi. In : Chen bao fu kan ; July 24-27 (1921). 5) 'Psychological factors in education'. = Jiao yu zhi xin li di yao su. In : Chen bao fu kan ; Sept. 19-21 (1921). 6) 'The relationship between school and society'. = Xue xiao yu she hui di guan xi. In : Chen bao fu kan ; Sept. 22-24 (1921). |
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| 102 | 1922-1923 | George R. Twiss arrived 1922 in Beijing to become Director of Science Education for the Chinese National Association for the Advancement of Education (Zhong hua jiao yu gai jin she). In spring 1923 he travelled throughout the southern Jiangsu region and was teaching during the summer at the National Southeastern University. He then returned to Beijing. Twiss had presented 176 lectures and conferences, had inspected 190 schools in 24 cities and 10 provinces. |
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| 103 | 1922.10 |
Wang, Mouzu. Zhong hua jiao yu gai jin she yuan qi ji chang cheng. In : Xin jiao yu ; vol. 5 (Oct. 1922). "There were several famous men who rejected political careers and turned their full energy to the academic and educational worlds. It was then that Dr. [John] Dewey came to our country propagating his theories, informing us what the new education was, and what the way to the new education should be. Then educational thought in the entire country underwent a change, and this was the New Education Movement." |
Sources (16)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1919 |
[Dewey, John].Xue xiao yu she hui zhi jin bu. Liu Jianyang yi. In : Ping min jiao yu ; no 3 (Oct. 25, 1919). Übersetzung von Dewey, John. The school and society. (Chicago, Ill. : The University of Chicago Press, 1900). Chap. 1. 学小与社会制进步 |
Publication / DewJ55 | |
| 2 | 1919 |
[Dewey, John]. Xue xiao he er tong zhi sheng huo. Liu Jianyang yi. In : Ping min jiao yu ; no 7-9 (Nov. 22, 29, Dec. 6, 1919) Übersetzung von Dewey, John. The school and society. (Chicago, Ill. : The University of Chicago Press, 1900). Chap. 2. 学校何儿 童纸生活 |
Publication / DewJ154 | |
| 3 | 1919 |
[Dewey, John]. Jiao yu shang zhi min zhu zhu yi. Zhen Chang yi. In : Jiao yu za zhi ; vol. 11, no 5-6 (May 20, June 10, 1919). Übersetzung von Dewey, John. Democracy and education. (New York, N.Y. : Macmillan, 1916). Chap. 7. 敎育尚殖民注注译 |
Publication / DewJ160 | |
| 4 | 1919 |
[Dewey, John]. Jiao yu lian he hui. Xu Gantang yi. In : Xin jiao yu ; vol. 2, no 4 (Dec. 1919). Übersetzung von Dewey, John. Ill advised. In : American teacher ; vol. 6 (Febr. 1917). 敎育聯合會 |
Publication / DewJ167 | |
| 5 | 1919 |
[Dewey, John]. Li ke jiao yu zhi mu di. Transl. from Japanese by Jiang Qi yi. In : Xin jiao yu ; vol. 1, no 5 (Augs. 1919). Übersetzung von Dewey, John. The aims of science education. [Lecture given by Dewey in Japan in 1919]. 理克教育之幕棣 |
Publication / DewJ168 | |
| 6 | 1920 |
[Dewey, John]. Wei lai zhi xue xiao. Xu Hanxiang yi. In : Jiao yu bu gong bao ; no 5-7, 9 (1920) ; no 1-2, 5, 7, 10-11 (1921) ; no 1, 4-7, 9-10 (1922). Übersetzung von Dewey, John. Schools of tomorrow. (New York, N.Y. E.P. Dutton, 1915). 未來之学校 |
Publication / DewJ158 | |
| 7 | 1920-1923 |
[Dewey, John]. Jiao yu zhe xue gai lun. Zhu Wentai yi. In : Jiao yu bu gong bao ; no 12 (1920) ; no 9 (1921) ; no 2 (1923). Übersetzung von Dewey, John. Democracy and education. (New York, N.Y. : Macmillan, 1916). 敎育哲學槪論 |
Publication / DewJ159 | |
| 8 | 1920 |
[Dewey, John]. Fan dong li zen yang bang mang. In : Xin qing nian ; vol. 8, no 4 (Dec. 1, 1920). Übersetzung von Dewey, John. How reaction helps. In : New Republic ; vol. 24 (Sept. 1, 1920). 繁東理 怎样帮忙 |
Publication / DewJ169 |
|
| 9 | 1921 |
[Dewey, John]. Zhongguo di xin wen hua. In : Chen bao fu kan ; July 28-Aug (1921). Übersetzung von Dewey, John. New culture in China. In : Asia ; vol. 21 (July 1921). 中国地形文化 |
Publication / DewJ170 |
|
| 10 | 1923 |
[Dewey, John]. Wo zhi jiao yu zhu yi. Zheng Zonghai yi. (Shanghai : Shang wu yin shu guan, 1923). Übersetzung von Dewey, John. My pedagogic creed. (New York, N.Y. : E.L. Kellogg, 1897). 我之教育主义 |
Publication / DewJ153 | |
| 11 | 1924 |
[Dewey, John]. Wen hua jiao yu yu zhi ye jiao yu. Yi Zuolin. In : Jiao yu yu zhi ye ; no 61 (Dec. 3, 1924). Übersetzung von Dewey, John. Culture and professionalism in education. In : School and society ; vol. 18 (Oct. 13, 1923). 文化敎育育职业敎育 |
Publication / DewJ171 | |
| 12 | 1930 |
[Dewey, John]. Jin bu di jiao yu yu jiao yu zhi ke xue. Zhu Ranli yi. In : Jiao yu za zhi ; vol. 22, no 12 (Dec. 20, 1930). Übersetzung von Dewey, John. Progressive education and the science of education. In : Progressive education ; vol. 5 (July-Sept. 1928). 进步地敎育育敎育职 科学 |
Publication / DewJ172 | |
| 13 | 1948 |
[Dewey, John]. Jiao yu yu shi yan zhu yi zhe xue. Xu Ying yi. (Shanghai : Zheng zhong shu ju, 1948). Übersetzung von Dewey, John. Experience and education. (New York, N.Y. : Macmillan, 1938). (Kappa Delta Pi lecture series). 敎育與實騐主義哲學 |
Publication / DewJ1165 | |
| 14 | 1953 |
[Dewey, John]. Ren xing yu xing wei. Zhou Wenhai yi. In : Xin si chao : no 27 (July, 1953). Übersetzung von Dewey, John. Human nature and conduct. (New York, N.Y. : H. Holt, 1922). 人行與行為 |
Publication / DewJ161 | |
| 15 | 1956 |
[Dewey, John]. Duwei lun li shi pan duan. Chen Bozhuang yi. In : Xian dai xue shu ji kan ; vol. 1, no 1 (Nov. 1956). Übersetzung von Dewey, John. Logic : the theory of inquiry. (New York, N.Y. : H. Holt, 1938). Chap. 12. 杜威論例實判斷 |
Publication / DewJ166 | |
| 16 | 1959 |
[Dewey, John]. Wo de jiao yu xin tiao. Duwei zhu ; Zeng Zhaosen yi. (Xianggang : Xianggang jin bu jiao yu chu ban she, 1959). Übersetzung von Dewey, John. My pedagogic creed. (New York, N.Y. : E.L. Kellogg, 1897). [Text in Englisch und Chinesisch]. 我的敎育信條 |
Publication / DewJ94 |
Cited by (1)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 2007- | Worldcat/OCLC | Web / WC |
|