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The intellectual content of religions has always finally adapted itself to scientific and social conditions after they have become clear.... For this reason I do not think that those who are concerned about the future of a religious attitude should trouble themselves about the conflict of science with traditional doctrines.

John Dewey

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John Dewey
Age: 92 †
Born: 1859
Born: October 20
Died: 1952
Died: June 1
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I should venture to assert that the most pervasive fallacy of philosophic thinking goes back to neglect of context.
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Just because life signifies not bare passive existence (supposing there is such a thing), but a way of acting, environment or medium signifies what enters into this activity as a sustaining or frustrating condition.
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Since in reality there is nothing to which growth is relative save more growth, there is nothing to which education is subordinate save more education.
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Inside the modern city, in spite of its nominal political unity, there are probably more communities, more differing customs, traditions, aspirations, and forms of government or control, than existed in an entire continent at an earlier epoch.
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Education, therefore, is a process of living and not a preparation for future living. Without some goals and some efforts to reach it, no man can live. Education is not preparation for life education is life itself.
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If all meanings could be adequately expressed by words, the arts of painting and music would not exist.
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Every great advance in science has issued from a new audacity of imagination. What are now working conceptions, employed as a matter of course because they have withstood the tests of experiment and have emerged triumphant, were once speculative hypotheses.
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Anyone who has begun to think, places some portion of the world in jeopardy.
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All genuine learning comes through experience.
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As we have seen there is some kind of continuity in any case since every experience affects for better or worse the attitudes which help decide the quality of further experiences, by setting up certain preference and aversion, and making it easier or harder to act for this or that end.
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The aim of education is growth: the aim of growth is more growth
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The educative value of manual activities and of laboratory exercises, as well as of play, depends upon the extent in which they aid in bringing about a sensing of the meaning of what is going on. In effect, if not in name, they are dramatizations.
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Criticism of the commitment of religion to the supernatural is thus positive in import.
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The premium so often put in schools upon external discipline, and upon marks and rewards, upon promotion and keeping back, are the obverse of the lack of attention given to life situations in which the meaning of facts, ideas, principles, and problems is vitally brought home.
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If there is one conclusion to which human experience unmistakably points it is that democratic ends demand democratic methods for their realization.
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The intimation never wholly deserts us that there is, in the unformed activities of childhood and youth, the possibilities of a better life for the community as well as for individuals here and there. This dim sense is the ground of our abiding idealization of childhood.
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Confidence is directness and courage in meeting the facts of life.
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Faith in the possibilities of continued and rigorous inquiry does not limit access to truth to any channel or scheme of things. It does not first say that truth is universal and then add there is but one road to it.
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Selection aims not only at simplifying but at weeding out what is undesirable.
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The belief that all genuine education comes about through experience does not mean that all experiences are genuinely or equally educative.
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