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Philosophers · 哲學家 · The 1900s to Today

John Dewey 杜威 · 約翰・杜威

The philosopher who ran a school to test his ideas, lectured across China for two years, and held that thinking, democracy, and art are all things we learn by doing.
一位為了檢驗自己的想法而辦了一所學校的哲學家;他在中國各地講學兩年,並且主張思考、民主與藝術,都是我們「從做中學」的東西。

Born 出生
October 20, 1859, Burlington, Vermont
Died 去世
June 1, 1952, New York City
Education 學歷
University of Vermont; PhD, Johns Hopkins
Taught at 任教
Michigan, Chicago (1894–1904), Columbia (from 1904)
School 學派
Pragmatism, with Peirce and William James
Main works 主要著作
Democracy and Education (1916), Experience and Nature (1925), Art as Experience (1934)

中文翻譯Every paragraph has a Chinese translation. Tap 中譯▾ under a paragraph to open that one, or use Show Chinese · 顯示中譯 at the top to open them all. 每一段都有中譯:點段落下方的「中譯」只開那一段,或按上方的「顯示中譯」一次全部打開。

Life · 生平

A life in three scenes 三幕人生

A school as a laboratory 把學校當實驗室

John Dewey was born in Burlington, Vermont, in 1859, the son of a shopkeeper. He was named for a brother who had died in an accident nine months before. After college he taught high school for a few years, found that he was better at thinking about teaching than at keeping order, and went to Johns Hopkins for a doctorate in philosophy. He taught at Michigan and in 1894 moved to the new University of Chicago as head of a department that combined philosophy, psychology, and education.

約翰・杜威 1859 年生於佛蒙特州的伯靈頓,是一位店主的兒子。他的名字,取自九個月前在一場意外中死去的哥哥。大學畢業後,他教了幾年中學,發現自己思考教學比維持秩序在行;於是到約翰・霍普金斯大學攻讀哲學博士。他先在密西根大學任教;1894 年,他轉到新成立的芝加哥大學,主持一個把哲學、心理學與教育合在一起的系。

In Chicago he did something few philosophers have done. In 1896 he and his wife Alice opened an elementary school in order to test a theory. The children cooked, built, sewed, and gardened, and arithmetic, chemistry, and history were taught as the problems arose from the work. Dewey called it the Laboratory School. He was also a trustee of Hull House, Jane Addams’s settlement among the city’s immigrants, and learned there what democracy looked like from below. In 1904, after a dispute with the university over the running of the school, he resigned and went to Columbia in New York, where he stayed for the rest of his career.

在芝加哥,他做了一件很少有哲學家做過的事。1896 年,他和妻子愛麗絲開辦了一所小學,為的是檢驗一個理論。孩子們煮飯、蓋東西、縫紉、種菜;而算術、化學與歷史,是在工作裡出現問題的時候才教的。杜威稱它為「實驗學校」。他也是赫爾館的董事;那是珍・亞當斯在這個城市的移民當中設立的睦鄰之家。他在那裡學到了,從底層看上去的民主是什麼樣子。1904 年,因為學校的經營問題與大學起了爭執,他辭了職,轉到紐約的哥倫比亞大學,在那裡度過了其餘的學術生涯。

Two years in China 在中國的兩年

In 1919 Dewey took a sabbatical in Japan. Former students of his, among them Hu Shih, invited him to cross to China for a short visit. He and Alice landed in Shanghai on April 30. Four days later students in Peking took to the streets against the terms of the Versailles treaty, and the May Fourth Movement began. Dewey was fascinated. He stayed for more than two years, leaving in July 1921, and lectured in many provinces with Hu Shih and others interpreting. His lectures on education, democracy, and scientific method were printed in newspapers and sold as books.

1919 年,杜威趁休假到日本。他從前的學生(其中有胡適)邀請他渡海到中國短暫訪問。他與愛麗絲在 4 月 30 日抵達上海。四天之後,北京的學生走上街頭,抗議凡爾賽和約的條款;五四運動開始了。杜威深深著迷。他留了兩年多,到 1921 年 7 月才離開;由胡適等人口譯,在許多省分演講。他關於教育、民主與科學方法的演講,被刊在報紙上,並且印成書出售。

No Western philosopher had been heard so widely in China before, and few have been since. His students carried his ideas into Chinese schools, and one of them, Tao Xingzhi, turned two of his slogans around. Dewey had said that education is life and the school a small society. Tao, working among the rural poor, said that life is education and society is the school. After 1949 Dewey’s name was attacked on the mainland together with Hu Shih’s. His influence on education in Taiwan continued through Hu Shih and his colleagues.

在這之前,沒有一位西方哲學家在中國被這麼多人聽過;之後也很少。他的學生把他的想法帶進了中國的學校;其中一位,陶行知,把他的兩句口號倒了過來。杜威說過:教育即生活,學校即社會。在農村窮人當中工作的陶行知說:生活即教育,社會即學校。1949 年之後,杜威的名字在大陸與胡適的名字一起受到批判。他對台灣教育的影響,經由胡適與他的同事們延續了下來。

The public philosopher 面向公眾的哲學家

Back in New York, Dewey wrote steadily for the next thirty years, in books for scholars and in magazine articles for everyone else. He helped to found associations for university teachers and for civil liberties. In 1937, at the age of seventy-eight, he traveled to Mexico to chair a commission of inquiry into Stalin’s charges against Leon Trotsky. He disagreed with Trotsky’s politics, and the commission found the charges false. He published Art as Experience at seventy-five and a major work on logic at seventy-nine.

回到紐約之後,杜威在接下來的三十年裡持續寫作:為學者寫書,為其他所有人在雜誌上寫文章。他協助創立了大學教師的組織與維護公民自由的組織。1937 年,他七十八歲,遠赴墨西哥,主持一個調查委員會,調查史達林對托洛斯基的指控。他並不同意托洛斯基的政治主張;而委員會的結論是:那些指控是假的。他七十五歲出版《藝術即經驗》,七十九歲出版一部關於邏輯的重要著作。

Alice died in 1927. In 1946, at eighty-seven, he married again, and he and his wife adopted two children. He died of pneumonia in New York in 1952, aged ninety-two. A Canadian historian who deplored his influence on schools wrote that he had been to his age what Aristotle was to the later Middle Ages: “not a philosopher, but the philosopher.” His prose is plain and often heavy, and he has been praised more often than read.

愛麗絲在 1927 年去世。1946 年,他八十七歲時再婚;他與妻子領養了兩個孩子。1952 年,他因肺炎在紐約去世,享年九十二歲。一位對他在學校裡的影響深感痛惜的加拿大歷史學者寫道:他之於他的時代,就像亞里斯多德之於中世紀後期:「不是一位哲學家,而是『那位』哲學家。」他的文筆樸素,常常還很沉重;人們稱讚他的次數,比讀他的次數多。

  1. 1859Born in Burlington, Vermont生於佛蒙特州伯靈頓
  2. 1884PhD at Johns Hopkins; begins teaching at Michigan獲約翰・霍普金斯大學博士;開始在密西根大學任教
  3. 1896Opens the Laboratory School in Chicago在芝加哥開辦實驗學校
  4. 1897My Pedagogic Creed〈我的教育信條〉
  5. 1904Moves to Columbia University轉到哥倫比亞大學
  6. 1916Democracy and Education《民主與教育》
  7. 1919–21Lectures in Japan and China在日本與中國講學
  8. 1934Art as Experience《藝術即經驗》
  9. 1937Chairs the Trotsky inquiry in Mexico在墨西哥主持托洛斯基調查委員會
  10. 1952Dies in New York在紐約去世

The central idea · 核心觀念

Experience and inquiry 經驗與探究

Older philosophies pictured the mind as a spectator that looks at the world from outside and tries to form a correct copy of it. Dewey, who had read Darwin, started from a living creature in an environment. Such a creature is always doing something. When its habits work, it does not think. When they fail and it does not know how to go on, it has a problem, and thinking is what it does to solve it: it forms a guess, acts on the guess, and sees what happens. Dewey called this inquiry, and held that science, morals, and politics are all forms of it. An idea is a plan of action, and it is tested by what follows when we act on it.

較早的哲學,把心靈描繪成一個旁觀者:從外面看著世界,設法形成一份正確的摹本。讀過達爾文的杜威,是從一個「在環境裡的活生生的生物」出發的。這樣的生物,總是在做著什麼。它的習慣行得通的時候,它並不思考。當習慣失靈、它不知道怎麼繼續的時候,它就有了一個問題;而思考,就是它為了解決問題所做的事:形成一個猜測,依照這個猜測行動,看看會發生什麼。杜威稱之為「探究」,並且主張科學、道德與政治,都是探究的不同形式。一個觀念是一個行動的計畫;檢驗它的,是我們依它行動之後發生的事。

Education follows directly. If thinking begins with a real difficulty, a school that hands children answers to questions they have not asked will teach them to memorize and to obey. Children learn when they have something to do that matters to them and that cannot be done without thought. Dewey defined education as “that reconstruction or reorganization of experience which adds to the meaning of experience, and which increases ability to direct the course of subsequent experience.” Democracy is the same process on a larger scale: “A democracy is more than a form of government; it is primarily a mode of associated living, of conjoint communicated experience.” Art, finally, is experience at its most complete, when doing and undergoing are so joined that nothing is wasted.

教育直接由此而來。如果思考始於一個真實的困難,那麼一所把「孩子沒有問過的問題」的答案交給他們的學校,教會他們的是背誦與服從。孩子是在「有一件對他們要緊、而且不思考就做不成的事要做」的時候學習的。杜威把教育定義為:「經驗的改造或重組;它增加了經驗的意義,也增進了指引後續經驗方向的能力。」民主是同一個過程,只是規模更大:「民主不只是一種政府的形式;它首先是一種共同生活的方式,一種共同交流的經驗。」最後,藝術是最完整的經驗:做與受緊密相連,沒有一點浪費。

I believe that education, therefore, is a process of living and not a preparation for future living.所以我相信:教育是生活的過程,而不是為未來的生活做準備。
My Pedagogic Creed (1897), Article II
Written in the year after he opened his school. Each paragraph of the Creed begins “I believe.” 寫於他開辦學校的隔年。〈信條〉的每一段都以「我相信」開頭。

The strongest objection · 最強的反駁

What is left to teach? 那還剩什麼可教?

The complaint against Dewey’s schools is as old as the schools. If lessons must grow out of what interests the child, the child may never be interested in the multiplication table, grammar, or the dates of anything. Projects take a great deal of time and cover little. Children from homes full of books will pick up the missing knowledge elsewhere, and children from poor homes will not, so that a method meant to be democratic widens the gap. Critics such as E. D. Hirsch have argued that shared knowledge has to be taught directly and in order, and that progressive methods gave American schools a generation of confident students who knew very little.

對杜威式學校的抱怨,跟這些學校一樣老。如果課程必須從孩子感興趣的事情裡長出來,那麼孩子也許永遠不會對九九乘法表、文法或任何年代感興趣。專題花掉大量的時間,涵蓋的卻很少。來自滿屋子是書的家庭的孩子,會在別的地方補上缺少的知識;來自貧窮家庭的孩子不會。於是一個原本要追求民主的方法,反而把差距拉大了。赫希這樣的批評者主張:共同的知識必須直接地、按順序地教;而進步主義的方法,給了美國學校一整代很有自信、卻所知甚少的學生。

Dewey made much of this criticism himself. In Experience and Education (1938) he rebuked his own followers. He had never said, he wrote, that any activity a child enjoys is educational, or that teachers should stand back. The teacher’s task is harder in the new school, since she must know the subject thoroughly and also see how to lead a child’s present interest toward it. Experience that goes nowhere is not education. The reply is fair to Dewey and leaves the practical problem standing. His method asks more of teachers than most systems are able to train or pay for.

這個批評,杜威自己就說過不少。在《經驗與教育》(1938)裡,他斥責了自己的追隨者。他寫道:他從來沒有說過,孩子喜歡的任何活動都有教育意義;也沒有說過老師應該退到一旁。在新式學校裡,老師的任務更難:她必須透徹地懂得學科,還要看得出怎樣把孩子眼前的興趣引向它。哪裡也去不了的經驗,不是教育。這個回應對杜威是公平的,而實務上的問題依然還在。他的方法對老師的要求,超過了大多數制度所能培養、或付得起薪水的程度。

How we know · 史料

True because it works? 因為有用,所以為真?

Pragmatism is often summed up as the view that a belief is true if it is useful to believe it. Bertrand Russell attacked it in that form: it would be useful to a tyrant that his subjects believe him wise, and that does not make it true. William James sometimes wrote in a way that invited the charge. Dewey took care to avoid it. He preferred to drop the word truth and speak of “warranted assertibility”: a claim is warranted when careful inquiry has tested it against the facts and it has held up. Usefulness to our wishes has nothing to do with it. What works, in his sense, is what solves the problem that started the inquiry, and the facts decide that.

實用主義常被概括成這個看法:一個信念如果相信起來有用,它就是真的。羅素攻擊的就是這種形式:臣民相信暴君是英明的,對暴君很有用;但這並不使它為真。威廉・詹姆斯有時候的寫法,確實招來了這個指控。杜威很小心地避開了它。他寧可不用「真理」這個詞,而說「有保證的可斷言性」:當仔細的探究用事實檢驗過一個主張,而它站得住的時候,這個主張就是有保證的。「對我們的願望有用」與此毫不相干。在他的意義上,「行得通」的,是解決了引發探究的那個問題的東西;而這由事實來決定。

Critics have not been wholly satisfied. If every warranted belief may be revised by later inquiry, it seems we never arrive at anything simply true, and we are owed some account of what inquiry is getting closer to. Dewey was content to say that it gets us out of the difficulty we were in, and into the next one.

批評者並沒有完全滿意。如果每一個有保證的信念,都可能被後來的探究修正,那我們似乎永遠到不了任何「就是真的」的東西;而總該有人說明:探究是在接近什麼?杜威滿足於這樣說:它讓我們脫離了原本所在的困難,然後進入下一個。

Dharma and the West · 佛法與西方哲學

Dewey and the Buddha 杜威與佛陀

Dewey never studied Buddhism closely, and yet a Buddhist reader finds much that is familiar. Both he and the Buddha distrust teaching that is accepted on authority and never tried. The Buddha told the Kālāmas to accept a teaching “when you know for yourselves” what it leads to, and he described his path as a training, something done. Both think of a person as a bundle of habits in motion with no fixed inner core. For Dewey character is “the interpenetration of habits,” formed by what we repeatedly do and open to being formed again. And both hold that the ordinary moment, fully attended to, is where the real work is. What Dewey calls “an experience,” complete and unified, is not far from what a meditator means by being present.

杜威從來沒有仔細研究過佛教;然而一位佛教徒讀他,會發現許多熟悉的東西。他與佛陀都不信任那種「憑權威接受、從不去試」的教導。佛陀告訴卡拉瑪人:「當你們自己知道」一個教導會導向什麼的時候,才接受它;而他把自己的道路描述為一種「學」,也就是要去做的事。兩人都把一個人想成一束運動中的習慣,沒有固定的內在核心。對杜威來說,品格是「種種習慣的相互滲透」:由我們反覆做的事所形成,也可以被重新形成。而兩人都主張,尋常的當下,只要充分地留意它,就是真正下工夫的地方。杜威所謂的「一個經驗」,完整而統一;這與禪修者所說的「活在當下」相去不遠。

The difference is in where the process leads. Dewey refused to name a final goal. Growth, he said, has no end beyond more growth, and a school or a society is to be judged by whether it makes further growth possible. The Buddha did name a goal, the ending of craving and of suffering, and he measured every practice by whether it leads there. A Buddhist would say that Dewey describes very well how habits are remade and gives no reason to remake them in one direction and not another. Dewey would reply that fixed ends are the mark of the philosophies he was trying to leave behind. For a teacher the two can be used together. Dewey gives a method for how people learn, and the Dharma gives an account of what is worth learning (Dharma and Western Philosophy D18, D25).

差別在於這個過程通往哪裡。杜威拒絕說出一個最終的目標。他說,成長除了更多的成長之外沒有別的目的;評判一所學校或一個社會,要看它是否使進一步的成長成為可能。佛陀確實說出了一個目標:渴愛與苦的止息;而他用「是否導向那裡」來衡量每一種修行。一位佛教徒會說:杜威把習慣如何被重塑描述得很好,卻沒有給出理由,說明為什麼要朝這個方向而不是那個方向去重塑。杜威會回應:固定的目的,正是他想要拋在後面的那些哲學的標記。對一位老師來說,兩者可以一起用。杜威給的是「人怎麼學」的方法;佛法給的是「什麼值得學」的說明(佛法與西方哲學 D18、D25)。

學sikkhā / śikṣātraining
習氣vāsanāhabitual tendencies
正念sati / smṛtimindfulness
自知attanā va jāneyyāthaknowing for yourselves

Terms of art · 哲學術語

Words that come with him 跟著他一起來的詞

pragmatism實用主義

Gk. pragma ‘deed’

The view that the meaning and worth of an idea lie in what follows from acting on it.

一種看法:一個觀念的意義與價值,在於依它行動之後所發生的事。

inquiry探究

Dewey’s term for thinking as the controlled solving of a real problem.

杜威的用語:把思考看成對一個真實問題有控制的解決過程。

experience經驗

For Dewey, the whole transaction between a living being and its world, including what it does and what it undergoes.

對杜威來說,是一個生命與它的世界之間的整個往來;包括它所做的與它所承受的。

habit習慣

An acquired way of acting that makes up character and can be re-formed.

一種習得的行動方式;它構成了品格,也可以被重新塑造。

progressive education進步主義教育

Schooling organized around the learner’s activity and interests. Dewey was its chief source and one of its critics.

以學習者的活動與興趣為中心來組織的學校教育。杜威是它主要的源頭,也是它的批評者之一。

warranted assertibility有保證的可斷言性

Dewey’s replacement for “truth”: the standing a claim has when inquiry has tested and supported it.

杜威用來取代「真理」的說法:一個主張經過探究的檢驗並得到支持時所具有的地位。

Reading check · 理解測驗

Did it land? 讀懂了嗎

1. According to Dewey, when does thinking begin?

2. What did Dewey say in 1938 to followers who let children do whatever they liked?

3. How does Dewey describe democracy?

Go further · 延伸

Where he appears 他出現在哪幾課