Quotes from John Dewey

To be intelligently experimental is but to be conscious of [the] intersection of natural conditions so as to profit by it instead of being at its mercy. The Christian idea of this world and this life as a probation is a kind of distorted recognition of the situation; distorted because it applied wholesale to one stretch of existence in contrast with another, regarded as original and final

The most important factor in the training of good mental habits consists in acquiring the attitude of suspended conclusion, and in mastering the various methods of searching for new materials to corroborate or to refute the first suggestions that occur. To maintain the state of doubt and to carry on systematic and protracted inquiry ? these are the essentials of thinking.

Reflection involves not simply a sequence of ideas, but a consequence—a consecutive ordering in such a way that each determines the next as its proper outcome, while each in turn leans back on its predecessors.

We must stop even thinking of standing up straight. To think of it is fatal, for it commits us to the operation of an established habit of standing wrong. We must find an act within our power which is disconnected from any thought about standing. We must start to do another thing which on one side inhibits our falling into the customary bad position and on the other side is the beginning of a series of acts which may lead into the correct posture.[2] The hard-drinker

Active, persistent, and careful consideration of any belief or supposed form of knowledge in the light of the grounds that support it, and the further conclusions to which it tends, constitutes reflective thought… It is a conscious and voluntary effort to establish belief upon a firm basis of reasons.

it is of the highest concernment that care should be taken of its conduct is a moderate statement. While the power of thought frees us from servile subjection to instinct, appetite, and routine, it also brings with it the occasion and possibility of error and mistake. In elevating us above the brute, it opens to us the possibility of failures to which the animal, limited to instinct, cannot sink.

There is, I think, no point in the philosophy of progressive education which is sounder than its emphasis upon the importance of the participation of the learner in the formation of the purposes which direct his [sic] activities in the learning process, just as there is no defect in traditional education greater than its failure to secure the active cooperation of the pupil in construction of the purposes involved in his studying.

Each individual that comes into the world is a new beginning; the universe itself is, as it were, taking a fresh start in him and trying to do something, even if on a small scale, that it has never done before.

Since the artist cares in a peculiar way for the phase of experience in which union is achieved, he does not shun moments of resistance and tension. He rather cultivates them, not for their own sake but because of their potentialities, bringing to living consciousness an experience that is unified and total.

Whole object of intellectual education is formation of logical disposition

our daily associations cannot be trusted to make clear to the young the part played in our activities by remote physical energies, and by invisible structures. Hence a special mode of social intercourse is instituted, the school, to care for such matters.

Since language represents the physical conditions that have been subjected to the maximum transformation in the interests of social life—physical things which have lost their original quality in becoming social tools—it is appropriate that language should play a large part compared with other appliances.

it is not exact or relevant to say "I experience" or "I think." "It" experiences or is experienced, "it" thinks or is thought, is a juster phrase. Experience, a serial course of affairs with their own characteristic properties and relationships, occurs, happens, and is what it is. Among and within these occurrences, not outside of them nor underlying them, are those events which are denominated selves.

Experience presents itself as the method, and the only method, for getting at nature, penetrating its secrets, and wherein nature empirically discloses (by the use of empirical method in natural science) deepens, enriches and directs the further development of experience.

We rarely recognize the extent in which our conscious estimates of what is worth while and what is not, are due to standards of which we are not conscious at all. But in general it may be said that the things which we take for granted without inquiry or reflection are just the things which determine our conscious thinking and decide our conclusions.

Holding the mind to a subject is like holding a ship to its course; it implies constant change of place combined with unity of direction.

Democracy has to be born anew every generation, and education is its midwife.

In object lessons in elementary education and in laboratory instruction in higher education, the subject is often so treated that the student fails to "see the forest on account of the trees.

Let us say, in a word, that the correlation between the laws of mathematics and of physics is the evidence of the rational character of nature. Nature may be reduced to motions; and motions can be understood only as force, activity. But the laws which connect motions are fundamentally mathematical laws,- laws of reason. Hence force, activity, can be understood only as rational, as spiritual. Nature is thus seen to mean Activity, and Activity is seen to mean Intelligence

It is mere ignorance that leads then to the supposition that connection of art and esthetic perception with experience signifies a lowering of their significance and dignity.

Experience in the degree in which it is experience is heightened vitality. Instead of signifying being shut up within one's own private feelings and sensations, it signifies active and alert commerce with the world; at its height it signifies complete interpenetration of self and the world of objects and events.

We cannot expect to gain true knowledge without acting upon our ideas.

No words are oftener on our lips than thinking and thought. So profuse and varied, indeed, is our use of these words that it is not easy to define just what we mean by them.

The very essence of civilized culture is that we deliberately erect monuments and memorials, lest we forget...