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Intellectually religious emotions are not creative but conservative. They attach themselves readily to the current view of the world and consecrate it.

John Dewey

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John Dewey
Age: 92 †
Born: 1859
Born: October 20
Died: 1952
Died: June 1
Aesthetician
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Philosopher
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Burlington
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Dewey
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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.
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Communication is a process of sharing experience till it becomes a common possession. It modifies the disposition of both the parties who partake in it.
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Every living being needs continually renewed, and education is simply the chief process by which renewal occurs.
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Plato defined a slave as one who accepts from another the purposes which control his conduct. This condition obtains even where there is no slavery in the legal sense. It is found wherever men are engaged in activity which is socially serviceable, but whose service they do not understand and have no personal interest in.
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Of all affairs, communication is the most wonderful.
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Democracy is a form of government only because it is a form of moral and spiritual association.
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Modern philosophy certainly exacts a surrender of all supernaturalism and fixed dogma and rigid institutionalism with which Christianity has been historically associated
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The empiric easily degenerates into the quack. He does not know where his knowledge begins or leaves off, and so when he gets beyond routine conditions he begins to pretend-to make claims for which there is no justification, and to trust to luck and to ability to impose upon others-to bluff.
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It requires troublesome work to undertake the alteration of old beliefs.
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That education is not an affair of telling and being told, but an active and constructive process, is a principle almost as generally violated in practice as conceded in theory. Is not this deplorable situation due to the fact that the doctrine is itself merely told? It is preached it is lectured it is written about.
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Anyone who has begun to think, places some portion of the world in jeopardy.
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Since education is not a means to living, but is identical with the operation of living a life which is fruitful and inherently significant, the only ultimate value which can be set up is just the process of living itself. And this is not an end to which studies and activities are subordinate means it is the whole of which they are ingredients.
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The acquisition however perfectly of skills is not an end in itself. They are things to be put to use as a contribution to a common and shared life.
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The school must be a genuine form of active community life, instead of a place set apart in which to learn lessons.
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Any experience, however, trivial in its first appearance, is capable of assuming an indefinite richness of significance by extending its range of perceived connections.
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Talk of democracy has little content when big business rules the life of the country through its control of the means of production, exchange, the press and other means of publicity, propaganda and communication.
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When words do not enter as factors into a shared situation, either overtly or imaginatively, they operate as pure physical stimuli, not as having a meaning or intellectual value. They set activity running in a given groove, but there is no accompanying conscious purpose or meaning.
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The devotion of democracy to education is a familiar fact. . . . [A] government resting upon popular suffrage cannot be successful unless those who elect . . . their governors are educated.
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There is more than a verbal tie between the words common, community, and communication.
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A man can be prevented from breaking into other persons' houses by shutting him up, but shutting him up may not alter his disposition to commit burglary.
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