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 Rediscovering
John Dewey
How His Psychology
Transforms Our Education
Rex Li
Rediscovering John Dewey
 Rex Li

Rediscovering John
Dewey
How His Psychology Transforms Our Education
Rex Li
G.T. College
Tseung Kwan O, Hong Kong

ISBN 978-981-15-7940-0 ISBN 978-981-15-7941-7 (eBook)

https://doi.org/10.1007/978-981-15-7941-7

© The Editor(s) (if applicable) and The Author(s) 2020

This work is subject to copyright. All rights are solely and exclusively licensed by the
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 To my colleagues
at
Dewey Center, Fudan University, Shanghai
and
G.T. College, Hong Kong
 Preface

John Dewey: The Best Known

and The Least Understood
In the widely-acclaimed series of Very Short Introductions by Oxford
University Press, a new title on education was released a few years ago
(Thomas 2013). In it, the name of John Dewey appeared in the first
paragraph of the preface, alongside Einstein, Newton, Darwin and Marx.
While Dewey was hailed as “arguably the greatest thinker about educa-
tion in modern times,” the author conceded that few laypeople are able to
“offer anything at all about Dewey” (preface p.1). Why is there a paradox
that the best known becomes the least understood?
Dewey (1859–1952) started with a Christian faith and was trained
under Hegelian philosophy. However, he ended up as an atheist (by co-
signing the Humanist Manifesto in 1933) and founded a new philos-
ophy—pragmatism. His writings are as diverse as philosophy, psychology,
education, logic and science as well as democracy and local and inter-
national politics. His collected works exceeded 8 million words. He is
considered “the philosopher of American culture”, who defines “the spirit
of America” (Shook and Kurtz 2011: 9). His view on education is such
paradigm-setting that most modern education theories start from him.
However, his obscure writing style, partly due to his Hegelian-dialectic
tradition, deters readers from understanding what he means and says.

vii
viii PREFACE

Dewey viewed philosophy as “a criticism of criticisms” (LW1: 298).

In the way he criticized Cartesian and Hegelian philosophy, Dewey
had been criticized and dismissed in contemporary analytic philosophy,
while his ideas are being simultaneously reconstructed (Tiles 1988; Fair-
field 2009; Fesmire 2015) and rediscovered (Tanner 1997; Boisvert 1998;
Tan and Whalen-Bridge 2008). Whoever studies education and philos-
ophy has something to learn from Dewey, but to evaluate him in light of
the new millennium with a global perspective is a most daunting task.
During his life time, Dewey had served as President of American
Psychological Association (1899), President of American Philosophical
Association (1905), Honorary President of American Progressive Associ-
ation (1928) and Honorary President of National Education Association,
USA (1932). A society to the study of his ideas, John Dewey Society, was
founded in 1935, and he was honored with numerous honorary degrees.
After his death, his face appeared in the Prominent Americans Series on
the American postage stamp in 1968. Today, there are centers devoted
to studying him, in the USA (Center for Dewey Studies, Southern Illi-
nois University at Carbondale), in China (Dewey Center, Fudan Univer-
sity) and in Germany (Dewey Center, University of Cologne). No doubt
Dewey is an intellectual giant that deserves serious study, especially for
philosophers, educators and psychologists.
In the course of my study of John Dewey, I discover that while much
has been written about his philosophy and education, his psychology
has been largely neglected. Although he had made significant contri-
bution to psychology, Dewey was only briefly mentioned in psychology
texts. When I dig deeper in his early life, his ideas in psychology
and nineteenth-century milieu, I discover that his theory of psychology
grows to become his core concepts in education, which transforms our
present-day education practice.
This book aims to unveil a true Dewey, what his psychological and
educational ideas are as well as his impact. It starts from his early years, his
involvement in psychology and philosophy and then his move to educa-
tion. In summarizing his early works to later works in social and intel-
lectual context, I hope to rediscover a true evolving John Dewey, what
 PREFACE ix

he says and what he means. Readers will then be able to examine the
implications of his ideas in the new millennium and global culture.

Rex Li
G.T. College
Hong Kong

References
Boisvert, R. D. (1998). John Dewey: Rethinking Our Time. New York: State
University of New York Press.
Dewey, J. (1882–1953). The Collected Works of John Dewey. The Early Works,
Volume 1–5; The Middle Works, Volume 1–15; The Later Works, Volume 1–17.
Illinois: Southern University Press.
Fairfield, P. (2009). Education After Dewey. London: Continuum.
Fesmire, S. (2015). Dewey. London: Routledge.
Shook, J. R., & Kurtz, P. (Eds.). (2011). Dewey’s Enduring Impact: Essays on
America’s Philosopher. New York: Prometheus Books.
Tan, S. H., & Whalen-Bridge, J. (2008). Democracy as Culture: Deweyan Prag-
matism in a Globalizing World. New York: State University of New York
Press.
Tanner, L. N. (1997). Dewey’s Laboratory School: Lessons for Today. New York:
Teachers College Press.
Tiles, J. E. (1988). Dewey. New York: Routledge.
 Contents

Part I Early Years

1 Boyhood and College Years 3

2 The Lost Years 19

3 Johns Hopkins Years 31

Part II Psychology

4 Young Dewey and Zeitgeist in Psychology 49

5 A Psychological Manifesto and Philosophic Method 75

6 Psychology, Reflex Arc Concept and the Birth

of Functionalism 99

7 Psychological Fallacy, How We Think, and Human

Nature and Conduct 135

xi
xii CONTENTS

Part III Education

8 Chicago Years, My Pedagogic Creed and Resignation 173

9 Educational Writings in Chicago Years 199

10 Educational Writings in Columbia Years 237

Part IV Involvement in Education and Impact

11 Dewey in China 275

12 John Dewey and Progressive Education 309

13 Late Writings on Education 347

References 383

Index 401
 List of Figures

Fig. 4.1 Three strands of psychological research before Wundt 56

Fig. 6.1 Dewey’s three aspects of consciousness 113
Fig. 6.2 The child-candle problem (Source James [1890, vol. 1,
p. 25]) 122
Fig. 7.1 A pictorial representation of Dewey’s notion of human
nature 155
Fig. 7.2 The centrality of action in Dewey’s notion of human nature 162
Fig. 8.1 How Dewey’s ideas grew into My Pedagogic Creed (1897) 184
Fig. 9.1 Dewey’s self-expression and interest 204
Fig. 9.2 A graphic presentation of Dewey’s ethics 211

xiii
 List of Tables

Table 2.1 Dewey’s adolescent crisis and liberation 24

Table 4.1 Summary of key concepts and ideas of early philosophers
on psychology 57
Table 5.1 Comparison of Dewey’s and Hodgson’s ideas
on consciousness 91
Table 6.1 Chronology of Dewey’s major works on psychology 101
Table 6.2 Dewey’s taxonomy of psychology 112
Table 6.3 A Chronology of reflex researches (1600–1900) 126
Table 6.4 Psychological tasks in the child-candle problem 128
Table 8.1 Chronology of Dewey’s resignation from University
of Chicago 190
Table 9.1 Hypotheses in psychology of elementary education 226
Table 9.2 Psychological development and education needs 226
Table 10.1 Dewey vs. Rousseau on education 249
Table 10.2 Dewey vs. Pestalozzi on education 250
Table 10.3 Innovative practices in Schools of Tomorrow 257
Table 10.4 Dewey’s former ideas in education and new ideas
in Democracy and Education 264
Table 11.1 Dewey’s China trip, May–December 1919 285
Table 11.2 Dewey’s China Trip, January–December 1920 287
Table 11.3 Dewey’s China Trip, January–July 1921 289
Table 11.4 Dewey’s lectures and translators (1919) 296
Table 13.1 John Dewey’s network of enterprise (1921–1940) 348

xv
 PART I

Early Years
 CHAPTER 1

Boyhood and College Years

In Search of Significant Episodes and Ideas

This is a book on Dewey’s ideas on psychology and education, not a
biography. When I write about his boyhood and college years, I will
just give a short account and focus on some issues and background that
have had significant impact on the making of John Dewey and his ideas.
His Christian faith and his adolescent crisis are, in my mind, significant
episodes. Of equal importance are the parent–child relationship and the
early influences on his ideas, which include Kant, Hegel, evolution theory
and Christianity. Readers interested in a comprehensive biography may
refer to the further readings section of this chapter.

Family History and Background

As Industrious as a Dewey
In the few hundred years of American history, nearly everyone was an
immigrant descendant, save the few surviving natives. So was John Dewey.
His ancestors were early settlers from Flanders (present-day northern
part of Belgium), who escaped from political and religious persecu-
tion and came to the new world in the seventeenth century. They
settled in Connecticut and Massachusetts and became farmers, traders
and artisans, keeping alive the pioneering spirit. Their Christian faith
was that of Protestantism, who built their own congregational churches.
John Dewey’s great grandfather Parson was said to have fought the

© The Author(s) 2020 3

R. Li, Rediscovering John Dewey,
https://doi.org/10.1007/978-981-15-7941-7_1
4 R. LI

Revolutionary War for American Independence (1776). In the eigh-

teenth and nineteenth centuries, the Deweys spread across Connecticut,
Massachusetts, Maryland and Vermont. They were known for the proverb
“as industrious as a Dewey” (Martin 2002, p: 16).

Father
John Dewey’s father, Archibald Sprague (1811–1891), was a farmer in
Vermont who moved from the countryside to Burlington and started
a grocery business there. At the time when John Dewey was born,
Burlington was transforming from a village of a few thousand people into
a small town of 14,000. The second largest lumber depot of the country
and a fishing port, it was growing into the commercial and cultural center
of the State of Vermont. The people there, Vermonters, mostly early New
Englanders or the old Americans, possessed attributes of a regional char-
acter: industrious, shrewd, self-reliant, thrifty, without pretense or show,
independent in their thinking, puritanical in their conduct, and deeply
pious (Dykhuizen 1973: 1).
Though Archibald received little education and stammered in speech,
he read Shakespeare and Milton, and enjoyed the play of words,
such as the following advertisements he composed; “Hams and cigars,
smoked and unsmoked”; cigars as “A good excuse for a bad habit”
(Dewey 1939: 5). His pioneering business motto was telling: “Satisfac-
tion (guaranteed or goods) returned” (Martin 2002: 17). A pragmatic
and successful businessman who ran the only licensed medical liquor store
in town, he later became a director of the American Telephone Company
for Northern New England. However, his generosity warranted his care
for others more than his own finances. As Deweyan scholars would appre-
ciate, Archibald’s contrast of opposites and pragmatic paradox (licensed
liquor in temperance) is not uncommon in John Dewey’s writings.

Mother
In 1855, Archibald Dewey, already aged 44 and well established in busi-
ness, married Lucina Rich, aged only 24, who came from a middle-class
family in Vermont. Lucina’s family was part of the social and intel-
lectual elites living in Burlington. Her grandfather, Charles Rich, was
a congressman in Washington; her father, Davis Rich, was a legislator
with the Vermont General Assembly. With the University of Vermont
 1 BOYHOOD AND COLLEGE YEARS 5

founded in 1791 in Burlington, this small town attracted the rich and
the educated. The ethos of the Burlington “cultivated society” were:
social equality, intelligence, virtue, minimal snobbishness and some good
manners (Dykhuizen 1973: 3).
Lucina was a pious Christian, who stressed religious morality through
personal introspection and social improvement. She was against all
frivolity and “vices”—drinking, playing pool, gambling, playing cards or
dancing (Martin 2002: 21). She taught Sunday school and was deeply
involved in the Church’s mission work and for helping the poor and
the unfortunate. Her life goal was to “make Burlington a temperate and
moral city, a safe, clean place for young men, a city of virtuous and happy
home.”1 As we shall see, Lucina’ evangelical pietism had lasting impact
on her children.

Siblings and Education at Home

The Deweys had four children: John Archibald, Davis Rich, John and
Charles Miner. The first child died of a tragic accident in infancy in
January 1859.2 John was born in October 1859 as the third child. Jay
Martin, Dewey’s twenty-first-century biographer, dug deep in Dewey’s
family history to discover that Dewey was seen as a replacement child,
to replace the deceased first child. Our philosopher is named John as the
first child, but without a middle name “Archibald” taken from the father.
A replaced child as the eldest son in the family, Dewey might have felt
unspoken family demand, emotional or intellectual, on him, even as a
child.
When the father was easy-going and humorous and the mother was
tense and demanding, both parents cared for their children’s education
and their boyhood was surrounded with books: encyclopedia, novels
as well as books from the public library and the nearby University of
Vermont library. That the Deweys afforded more reading opportunity for
their children than other families of their background was a parenting
choice: at that time books were expensive and difficult to access. John

1 Based on her obituary in the Adams Mission Monthly. Quoted from Martin (2002: 22).
2 The tragic accident was that the little boy fell in a pail of hot water. When treated with
sweet oil and cotton, it accidentally caught fire, causing death of the child and injuries of
the rescuers. See Martin (2002: 5–6).
6 R. LI

and his elder brother Davis became bookworms; they were interested in
reading almost everything except their school books! (Dewey 1939: 9).

CHILDHOOD
Replacement Child
That John Dewey was treated as a replacement child was revealed in many
occasions. While he was the third child in the family, he went to the same
school and in the same grade with the second child, Davis, who was a year
older. Thus John was to speed up and accelerate academically. The two
brothers were close to each other throughout their lives, and John even
advised on Davis’ further studies plan after his college education. When
the younger brother, Charles Miner, had difficulty in schoolwork, he
communicated with John, who always gave encouragement and support.
Lucina had an intimate and intense relationship with John than the
other two children, as evidenced in her frequent lengthy correspondences
with John when he was away from home. John was treated as the replaced
eldest child: when his father became old and ill, he came to live with
John in Ann Arbor before his death in 1891. So did his mother (Martin
2002: 62 and 120). It looks like John Dewey shouldered the family
responsibility of the replaced eldest child.

Dewey Goes to School and the Farm

Both John and Davis grew up as happy, healthy and bookish boys. The
three children went to public school in the neighborhood. School was
boredom; they were younger than other boys and took little interest in
games. They had good grades and a demanding mother. According to
Jane Dewey, Dewey’s daughter who wrote and edited Dewey’s biography
in 1939, John was “as a young boy, particularly bashful in the presence
of girls. As he grew older...... this shyness wore off” (Dewey 1939: 9).
In Vermont in the 1870s, life was simple and rural. The children did
housework and helped in the farms. They delivered newspapers and tallied
lumber. In summer, they went camping, had fishing trips in Lake Cham-
plain or visited their grandfather’s farm. They had direct contact with
nature; they learned the skills “to do something, to produce something,
 1 BOYHOOD AND COLLEGE YEARS 7

in the world” (MW1:7), and they enjoyed the creative, productive, inde-
pendent life of farming. Not surprisingly, these became the ultimate ideal
Deweyan life: creative, productive and independent.
Archibald was quite modest and pragmatic: he wished one of the
boys to become a mechanic, but Lucina, whose brother graduated from
college, insisted her sons be the first in the Dewey’s family to go to
college. Dewey’s own interpretation of the poor state of his elementary
education might have affected his theory of education. In Jane Dewey’s
words,

The realization that the most important parts of his own education until
he entered college were obtained outside the school-room played a large
role in his educational work, in which such importance is attached, both
in theory and in practice, to occupational activities as the most effective
approaches to genuine learning and to personal intellectual discipline. His
comments on the stupidity of the ordinary school recitation are undoubt-
edly due in no small measure to the memory of the occasional pleasant class
hours spent with the teachers who wandered a little from the prescribed
curriculum. (Dewey 1939: 9)

Parent–Child Relationship
On the surface, it appears that Dewey’s father was a busy breadwinner,
leaving the child’s education entirely to his wife. The father was distant
and detached while the mother was close and attached. Lucia, then, must
have had more influence on Dewey than Archibald. However, Dewey in
his later life insisted to his second wife, Roberta, that “his father was a
greater influence than his mother.3 ” How are we going to reconcile this?
There is no doubt that John was very close to his mother, who exerted
great influence on him. On the other hand, he longed for the affection
from his father, who, for one reason or another, kept John at a distance.4
It may be related to the tragic accident of the family’s first child that
Archibald found it hard to face. In fact the Deweys moved to a new house
after the tragic accident before John was born. There must be some sense
of guilt (tried to save the baby but the cotton caught fire) unspoken about

3 It was reported Roberta told philosopher George Axtelle about this. See Martin
(2002: 19).
4 This has been confirmed from the correspondences between Dewey and his father.
8 R. LI

the incident. How did the sense of guilt of either or both parents affect
the parent–child relationship we do not know, but it was clear that the
mother was intense and the father looked detached. However, Dewey had
had pleasant memories of his father: “His bringing back to Burlington
sore lotus pods and we used to rattle the seeds in them” (Dykhuizen
1973: 6). The parent–child relationship was reconstructed by Dewey’s
biographer a century later:

……the influence of his mother was very strong, so strong that he had
to learn how to resist it. Although he was influenced by his mother, he
yearned to be affected by his father. He was loved intensely by his mother,
but he hungered for his father’s affections. His father’s attempt to influence
him was as minimal as his mother’s wish to influence him was great. But
while he resisted hers, he would absorb any influence he could get from
his father. Because he remembered what he wished for…… choosing to
identify with his distant father left him, space to become himself. (Martin
2002: 19)

Adolescent Crisis
Dewey’s Christian Faith
Dewey’s parents had different temperaments. The father (Archibald) was
tolerant, easy-going, brash, action-oriented and pragmatic; he took Chris-
tian faith as a Sunday affair; his church going showed little spirit or
drive, but as a successful businessman, he helped his church balance its
budget (Martin 2002: 20). The mother (Lucina) was thoughtful but
strict, intense with missionary zeal; she took charge of the children
and insisted equipping the boys with moral purpose and the pursuit of
responsibility. She was a devoted “partialist” of the First Congregational
Church of Burlington; since the partialist belief was that only part of the
people, not everyone, could be saved, she was deeply concerned about
the souls of her loved ones. Personal piety, moral commitment and social
services were constant themes in the Dewey household. Christianity was
daily life: Sunday for congregational school, Monday for prayer meetings,
and then constant prayers and introspection. “Are you right with Jesus,
John?” were frequent questions Lucina asked that made John feel uneasy
(Fesmire 2015: 12).
At age 11, John was to admit to the communion. Lucina wrote the
declaration and John read,
 1 BOYHOOD AND COLLEGE YEARS 9

I think I love Christ and want to obey Him. I have thought for some
time I should like to unite with the church. Now, I want to more, for it
seems one way to confess Him, and I should like to remember Him at the
Communion. (Dykhuizen 1973: 6 and 329)

Religious Crisis
Dewey summarized the character of his religious training: “I was brought
up in a conventionally evangelical atmosphere of the more ‘liberal’ sort”
(Martin 2002: 25). Evangelicalism is noted with the following character-
istics: conversionism, biblicism, crucicentrism and activism (Bebbington
2012). The evangelical doctrine stresses the more liberal interpretation
of the bible as God’s revelation of humanity and believes in salvation by
faith in Jesus Christ’s atonement. Conversion is a “born again” experi-
ence of personal revelation and introspection while active sharing of the
bible and social action is common. It is understandable that young John
pushed himself so much in religious introspection and personal revelation
that led to an adolescent crisis. In his late twenties, Dewey wrote with
resentment, in The Place of Religious Emotion:

Religious feeling is unhealthy when it is watched and analyzed to see if it

exists, if it is right, if it is growing. It is as fatal to be forever observing
our own religious moods and experiences, as it is to pull up a seed from
the ground to see if it is growing. (EW1: 91)

Young John was sensitive, introvert, introspective, self-conscious, moral-

istic and religious. He took morality and religious faith so seriously that
he believed truth, virtue and goodness were genuine feelings unveiled
through introspection. This had led to an adolescent crisis, with “an
intense emotional craving” for unification. Recalled Dewey 50 years later,

……a demand for unification that was doubtless an intense emotional

craving, and yet was a hunger that only an intellectualized subject -matter
could satisfy. It is more than difficult, it is impossible, to recover that early
mood. But the sense of divisions and separations that were, I suppose,
borne in upon me as a consequence of a heritage of New England culture,
divisions by way of isolation of self from the world, of soul from body, of
nature from God, brought a painful oppression—or, rather, they were an
inward laceration. (LW5: 153)
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