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The influence of John Dewey's Philosophy in the 21st century
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Buding Aquino-Dee
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Updated Oct 13, 2022
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00:00 - 00:02
Good morning. Um
00:03 - 00:04
My friends,
00:04 - 00:10
I'm gonna be presenting today my students discussion for today's presentation.
00:10 - 00:13
I'm going to be focusing on the influence
00:13 - 00:17
of John Dewey's philosophy in the 21st century.
00:18 - 00:25
So yeah, I'm gonna be talking first of all, a general overview of his philosophy,
00:25 - 00:32
um the journey that he followed and overall um what kind of
00:32 - 00:38
influences he have in his background and on the other hand,
00:38 - 00:44
um the way in which his educational philosophy pedagogy
00:44 - 00:52
Had concrete influence as well in different schools in the 21st century.
00:53 - 00:57
So saying that, let's just start talking about uh john Dewey,
00:58 - 01:03
John Dewey was born in 1859 in Burlington Vermont,
01:04 - 01:09
he grew up in a family that was very active in the social community,
01:10 - 01:14
in a in a democratic vision of the political community.
01:15 - 01:20
These experiences influence who he was an educator and philosopher.
01:21 - 01:24
Dewey was a firm believer in groups of people
01:24 - 01:28
coming together to problem solve in a peaceful way
01:28 - 01:33
through a process of for instance, discussion debates
01:33 - 01:37
and decision making. So it was something that he already had in his background.
01:37 - 01:42
So do we believe about democracy community and problem solving,
01:42 - 01:46
guided the development of his social educational philosophies,
01:47 - 01:49
do we may have been the most,
01:49 - 01:56
well not an influential philosopher to impact education um today.
01:58 - 02:00
Now I love this phrase.
02:01 - 02:05
If we teach the students, as with yesterday's
02:06 - 02:08
we'll rob them off tomorrow,
02:11 - 02:15
let's try to focus now in john do we philosophy.
02:17 - 02:18
So he,
02:19 - 02:21
in the overview, he had these
02:22 - 02:23
vision
02:23 - 02:25
of approach of philosophical
02:26 - 02:27
pragmatism
02:28 - 02:34
according to john Dewey in order to make clear the value
02:34 - 02:39
and the meaning and the truth of the concept of democracy understood.
02:39 - 02:45
We need to link it to the individual social action
02:45 - 02:48
and their involvement with social processes,
02:48 - 02:51
one of which is progressive education
02:53 - 02:54
in this light.
02:56 - 03:02
The american philosopher heart of these beliefs is the placement
03:02 - 03:06
of individual thinking at the service of social individual action.
03:08 - 03:12
He does not accept a transcendent transcendent reality,
03:12 - 03:15
but rather connects reality with experience.
03:16 - 03:20
And this lies the core of pragmatism which was the
03:20 - 03:28
answer to um kind of division between rationalism and empiricism.
03:29 - 03:33
Rationalism advocates that only reason constitutes
03:33 - 03:37
the main cognitive power which can reach
03:37 - 03:43
the knowledge of reality through a priority logical categories or ideas etcetera.
03:43 - 03:44
Right,
03:45 - 03:51
Pragmatism advocates the unity of both. Okay, knowledge
03:51 - 03:52
in action,
03:53 - 03:54
values
03:55 - 03:56
and experiences.
03:57 - 04:02
So introduces criteria or introduces a rule
04:03 - 04:05
for the meaning of concepts.
04:05 - 04:09
The main idea of this rule is that the
04:09 - 04:13
meaning of concept is located at its consequences example,
04:13 - 04:17
in the way it alters the behavior of human beings
04:18 - 04:22
and not in a metaphysical search. Right?
04:22 - 04:28
So this is the beautiful thing of him, how he put together these two realities.
04:29 - 04:31
Knowledge and experience.
04:33 - 04:34
No,
04:35 - 04:43
we can say that there was a big influence in his philosophy from the great outdoors.
04:43 - 04:47
It's it's it's at the core of his philosophy, john Doe is philosophy
04:49 - 04:50
this pragmatism.
04:50 - 04:57
Do we raise all that He um altruistically advocated in the field of social practice,
04:57 - 04:59
critical thinking,
05:00 - 05:02
abstract knowledge,
05:03 - 05:10
militarism, sorry, utilitarianism. Empiricism and experimentation
05:11 - 05:17
at the center of his natural naturalism lies the dynamic concept of experience.
05:19 - 05:19
Mhm.
05:19 - 05:24
Um There was here um big influence
05:24 - 05:28
actually from the platonic pluralistic understanding.
05:28 - 05:36
These methods are none other than our experiences, our actions, our aspirations
05:37 - 05:41
disappoint um explains do with
05:41 - 05:45
occasional positive attitude towards asian green philosophers
05:45 - 05:46
as I told you right now.
05:46 - 05:48
Right, especially plateau in Aristotle
05:49 - 05:52
within this framework. Do it turns to the past
05:53 - 05:56
not in order to kind of you know,
05:56 - 05:59
seek solutions from it because it's not the case
05:59 - 06:04
but to build on its basis a new form of education.
06:05 - 06:11
This kind of education seeks to integrate the model, the beneficial,
06:11 - 06:17
the humanitarian social cognitive and actually the aesthetic field as well.
06:19 - 06:21
Its background is the aristotelian
06:21 - 06:24
aristotelian philosophical experience of education
06:25 - 06:29
and it will shape a moral democratic educational community,
06:29 - 06:32
full of aesthetic and instructive experiences
06:32 - 06:35
whose dimensions, imagination, feelings,
06:35 - 06:42
experiences and concept will increase and improve the quality of moral education.
06:44 - 06:44
Now
06:46 - 06:48
the american philosopher
06:49 - 06:54
uh clear preference for aristotelian ethics is justified
06:55 - 07:03
by the fact that virtue for Aristotle equals the competence for riches acts which
07:03 - 07:10
are in turn achieved through continuous exercise for the conquest of that virtue.
07:12 - 07:16
Aristotle's model idea in particular is the active
07:16 - 07:19
nous of the individual which he considers the
07:19 - 07:22
greatest efficiency of human activity and for the
07:22 - 07:27
more a manifestation of the cognition of rational beings
07:28 - 07:31
at the same time you can do is think
07:31 - 07:36
er of american thinker finds in aristotelian contemplation.
07:36 - 07:45
A key argument regarding the bridging of rational um with proper actions, right?
07:45 - 07:51
This bridging comes through appropriate relationships with other people.
07:51 - 07:56
So this is the influence that he received from Aristotle
07:57 - 08:00
through this period of history.
08:00 - 08:04
The connection of the humanities with natural studies strengthens
08:04 - 08:08
the value of knowledge in addressing problematic situations.
08:10 - 08:14
The thinker sees these connections under the light of platonic thought,
08:16 - 08:20
therefore aiming to individual growth, social prosperity
08:20 - 08:25
and to the proper functioning of social associations.
08:25 - 08:31
So, if we consider the think here as if social philosopher,
08:31 - 08:39
we have to classify him closer to the platonic view as a result, both do we.
08:39 - 08:43
His ancestor plateau are characterized by similar social spirit and
08:43 - 08:49
seek its designation with the purpose of cultivating moral values
08:49 - 08:55
that in turn lead to an educational environmental moral education
08:57 - 08:58
which is very interesting.
08:58 - 09:04
Here is based on the bulb, the american pragmatist sense,
09:04 - 09:11
the importance of the fundamental connection between family and school
09:11 - 09:16
and as well between school and social life of community
09:17 - 09:19
within this framework.
09:19 - 09:25
He included the avoidance of any kind of separation between practical
09:26 - 09:27
and theoretical studies.
09:27 - 09:32
This is because this operation will reduce the moral quality of
09:32 - 09:37
the students knowledge a quality manifested through the range of perspective,
09:37 - 09:40
the openness of spirit, the commitment of honest to honesty.
09:40 - 09:45
Okay, somewhat over inspire moral education.
09:45 - 09:49
The ideal is to achieve the passage from
09:49 - 09:54
self interest to wholeness and from family to society
09:55 - 09:59
this conference, the educational process, not only as a social function,
09:59 - 10:04
but this is very interesting, also as a social institution.
10:06 - 10:07
No,
10:07 - 10:13
that we have this um general overview of
10:13 - 10:17
where is john Dewey's philosophy coming from,
10:17 - 10:21
in terms in terms of certain philosophers influences.
10:21 - 10:25
Okay, I focus just of course in classics, right?
10:25 - 10:27
But of course he had many other influences,
10:27 - 10:33
but this is not the time to discuss about all john Dewey's background philosophy.
10:33 - 10:40
Now, let's just jump into the evidences. Okay, in the 21st century,
10:41 - 10:46
More than 50 years after his dead son of his ideas and philosophies,
10:46 - 10:47
although looking very different,
10:47 - 10:50
are being used to promote students engagement
10:50 - 10:54
in classroom to the Jews of Technology,
10:55 - 11:00
through the use of tools such as cell phones, texting, instant messaging,
11:00 - 11:04
chat rooms with these teachers can instruct students
11:04 - 11:08
using the tools that they are already comfortable.
11:08 - 11:13
Students are already comfortable with the most effectively
11:13 - 11:17
disperse give information and academy counting academic context
11:18 - 11:22
By designing instruction to meet the social needs of
11:22 - 11:26
students through the use of a properly aligned technology do
11:26 - 11:31
with social learning theory is evident in these classrooms and
11:31 - 11:36
in these schools that we're gonna be presenting number one
11:38 - 11:39
responsive classroom
11:43 - 11:46
One teaching approach.
11:46 - 11:48
Um that stresses the importance of
11:48 - 11:51
building community of learners has showed evidence
11:51 - 11:56
of do with theories in the 21st century is the responsive classroom curriculum.
11:58 - 12:04
Um it is a research based approach to teaching great skate weight,
12:04 - 12:07
that focuses on the strong link between
12:07 - 12:11
academic achievement and social emotional learning.
12:12 - 12:15
The premise behind the response inclusion
12:15 - 12:18
approach is that a high quality education
12:18 - 12:24
is built on the foundation of a safe and happy learning community.
12:25 - 12:27
That's why we find here actually in this picture,
12:27 - 12:31
transform your classroom with culturally responsive teaching.
12:33 - 12:36
Many of john Dewey's tourists and ideas
12:36 - 12:38
are evident in the responsive classroom approach.
12:38 - 12:42
Responsive classroom has very specific recommendation and strategies
12:42 - 12:45
for how teachers can start the squeegee it off
12:45 - 12:48
in a way that establishes that classroom community
12:48 - 12:52
that will allow students thrive socially and academically,
12:52 - 12:57
how well creating one um, climate
12:57 - 13:00
and tone in the classroom in which students feel
13:00 - 13:03
safe teaching the schedule and routines of the school.
13:03 - 13:07
They including behavior expectations within each of them,
13:07 - 13:11
showing students their physical learning space, etcetera, etcetera.
13:11 - 13:12
Right
13:13 - 13:14
now, the question is,
13:14 - 13:16
how
13:16 - 13:22
do we see John Dewey's influence in the response in classroom?
13:23 - 13:25
Many of the goals and practices that take place in the response
13:25 - 13:27
in classrooms are aligned actually with
13:27 - 13:31
building a positive social classroom climate,
13:31 - 13:33
effort to increase student achievement.
13:35 - 13:36
And as you might recall,
13:36 - 13:43
john Dewey was an advocate for school being a social institution for Children
13:43 - 13:47
and for classrooms to provide learning opportunities that allow the
13:47 - 13:52
students to engage in appropriate social interactions with their peers.
13:53 - 13:58
Many of the concepts that have been shared here are reflective of such practices.
13:58 - 13:58
Therefore,
13:58 - 14:01
teachers who currently subscribe to the
14:01 - 14:04
use of responses classroom teaching techniques.
14:04 - 14:05
Uh
14:06 - 14:09
actually they are showing evidence of john
14:09 - 14:12
Dewey story of the 21st century classroom,
14:13 - 14:14
let's move forward,
14:16 - 14:17
Montessori,
14:18 - 14:20
the Montessori method, you are very familiar with
14:21 - 14:26
um, alliance with the learning center ideology of curriculum, The science,
14:26 - 14:29
by insisting that teachers design appropriate
14:29 - 14:33
curriculum through careful observation of their students
14:34 - 14:37
curriculum should be based on student's talents,
14:37 - 14:39
personal interests and their physical and
14:39 - 14:42
social needs according to Maria Montessori.
14:42 - 14:44
So Maria Montessori,
14:44 - 14:50
much like John Dewey believed that traditional schools were uninspiring
14:50 - 14:55
institutions which he did not support an environment of learning.
14:55 - 15:00
She viewed traditional schools as boring and monotonous institutions that
15:00 - 15:05
stifle student creativity for the more she noted that in
15:05 - 15:09
an effort to get students on task teacher in traditional
15:09 - 15:15
schools relieved heavily on rewards and punishments etcetera etcetera.
15:15 - 15:15
Right.
15:15 - 15:20
She believed Montessori that perhaps an approach that focused
15:20 - 15:23
on the interests of students would be more successful.
15:25 - 15:31
So how do we see John Dewey's influence in Maria Montessori
15:33 - 15:37
Montessori schools are an additional model which
15:37 - 15:40
show evidence of john Dewey's terrorists do.
15:40 - 15:45
It was a proponent of curriculum decisions and learning activities
15:45 - 15:51
being driven by social needs and student interest Maria Montessori,
15:52 - 15:53
much like john do we
15:54 - 15:55
believe
15:56 - 15:58
that these schools,
15:58 - 16:05
this approach will really, I mean the traditional will not will not be workable.
16:05 - 16:06
Right,
16:07 - 16:10
So all these components made it clear that Maria Montessori was one
16:10 - 16:15
of the pioneers of the emerging learning certain movement and her ideas
16:16 - 16:18
As they aligned with John Dewey's ideas continue
16:18 - 16:23
to be influential in the 21st century classrooms?
16:24 - 16:26
So we see um
16:26 - 16:28
responsive classroom
16:29 - 16:31
Maria Montessori Montessori
16:31 - 16:38
systems. And now let's talk about place based education.
16:38 - 16:42
Place based education began in earnest with the
16:42 - 16:45
formation of the Place based Education evaluation,
16:45 - 16:51
collaborative P E C P E C was formed with the goal
16:51 - 16:54
of using place based education models
16:54 - 16:56
for the purposes of professional development,
16:56 - 16:58
resulting, it is school improvements.
17:00 - 17:07
Place based education is grounded in the notion that we must use the resources,
17:07 - 17:08
issues
17:08 - 17:13
and values of the local communities in our classrooms first and foremost,
17:13 - 17:16
and that using the local community should be used as
17:16 - 17:20
a basis for context for learning at all levels.
17:20 - 17:26
The term place based education is used um with similar other terms,
17:26 - 17:29
like such as a community based learning service, learning,
17:29 - 17:32
sustainable education, project based learning.
17:32 - 17:36
Now, how do we see John Dewey's theories,
17:36 - 17:37
um
17:38 - 17:41
theory in this school?
17:42 - 17:42
Well,
17:42 - 17:44
John Dewey was a property of project
17:44 - 17:48
learning constructivism and community building in classroom.
17:49 - 17:50
The
17:50 - 17:54
ideologies of john do we are present in place based education
17:55 - 17:55
According to
17:56 - 17:58
in 2007,
17:58 - 18:01
education throws on the progressive idea
18:01 - 18:05
that education should be multidisciplinary nature
18:05 - 18:09
and learning activities should be authentic and seek to
18:09 - 18:12
extend the learning beyond the walls of the school.
18:13 - 18:16
One of the goals of place based education is
18:16 - 18:20
to have students effectively build relationship with each other,
18:20 - 18:25
which shows evidence of john Dewey's um theories.
18:25 - 18:28
Do we social learning theory in this case,
18:28 - 18:32
based on the goals of place based education
18:32 - 18:35
to string students relationships to the region,
18:35 - 18:39
the land, to create relationship between humans and their nature communities.
18:39 - 18:45
So we see as well a very practical influence of john Dewey's tourists in this school.
18:46 - 18:47
Finally,
18:48 - 18:50
let's talk about
18:50 - 18:52
Philosophy for Children,
18:53 - 18:56
PC for philosophy for Children is
18:57 - 19:01
an innovative teaching method that was initiated by
19:01 - 19:06
the American philosopher Matthew Lipman in the 90s,
19:07 - 19:11
PC four was designed to um elevate critical thinking skills in
19:11 - 19:16
close room and create a community of inquiry among students.
19:17 - 19:22
P four C creates a culture of critical thinking inquiry,
19:22 - 19:28
an open mind discussion in classrooms, especially in this set of 21st century P.
19:28 - 19:30
C four is a program that contains
19:30 - 19:34
especially reading passages and short stories designed
19:34 - 19:37
to introduce students to philosophical issues that
19:37 - 19:39
improve and promote their critical thinking skills,
19:39 - 19:42
resulting in improved higher level thinking
19:42 - 19:46
skills and increase literacy achievement.
19:47 - 19:51
Well, what happened with john Dewey's influence in this school,
19:52 - 19:55
I love, I love this by the way this phrase as well,
19:55 - 19:57
education is not preparation for life.
19:57 - 19:59
Education is life itself.
20:02 - 20:04
This is a skill that is certainly is crucial
20:05 - 20:08
to the goal of appropriate social learning in
20:08 - 20:11
ideal classroom as presented to by john Dewey
20:11 - 20:14
in classrooms that use P four C.
20:14 - 20:19
Teachers are not directing the conversation, but rather
20:19 - 20:27
are seen as skilled facilitators of the discussion taking place among students.
20:27 - 20:32
Once teachers had modeled and facilitated P. Four C.
20:32 - 20:38
Frequently enough, these discussions look more like student led conversation.
20:38 - 20:40
Kind of something that we're doing now.
20:41 - 20:45
Very much aligned with john Dewey's beliefs and tourists about schools
20:45 - 20:49
being an institution that should promote social and moral development.
20:49 - 20:56
P. C. Four is designed to foster mutual cooperation, trust, tolerance, right?
20:56 - 21:01
All these wonderful skills and 21st centuries collaboration, communication,
21:01 - 21:03
right, creativity,
21:04 - 21:06
critical thinking, of course.
21:06 - 21:12
So it's amazing the way in which all these theories as we said before,
21:12 - 21:19
are influenced these schools and many others, for sure. Philosophy for Children.
21:19 - 21:26
Place based education montessori system response in classrooms. Okay,
21:26 - 21:32
so let's just move forward to the conclusion of this student led discussion.
21:32 - 21:35
Let me put this phrase.
21:36 - 21:37
Maybe you hear it,
21:37 - 21:40
you read it. It's a classic
21:40 - 21:43
nos s a quasi nano's
21:43 - 21:47
Ganeshan numerous incident is
21:48 - 21:51
it's a beautiful phrase in latin um
21:52 - 21:55
of Bernard of Chartres,
21:55 - 21:56
we're standing
21:57 - 22:00
on the shoulders of giants.
22:01 - 22:04
It is right in controversy
22:05 - 22:10
in um the beginning of the second. Um
22:11 - 22:17
No, it was around story, it was around the 10th century if I'm not wrong.
22:18 - 22:19
Um
22:20 - 22:21
and, you know,
22:23 - 22:29
attributes this as I told you right, the outer ship of this to the teacher.
22:29 - 22:31
Bernard of Chartres, right?
22:32 - 22:39
This metaphor expresses a relationship of dependence of modern culture
22:39 - 22:41
with respect
22:41 - 22:42
to the patient
22:44 - 22:48
using the understanding gain by major thinkers who have
22:48 - 22:52
gone before in order to make intellectual progress.
22:52 - 23:00
That is we can see farther, not because of the intensity of our side
23:01 - 23:08
or the half of our body, but because we are lifted up by the greatest of giants,
23:10 - 23:14
who is an outstanding example of humanity of humility on
23:14 - 23:17
how to learn from the giant of our human history.
23:18 - 23:22
Nobody can be pretentious in showing full
23:22 - 23:25
and total ownership of wisdom and experience
23:26 - 23:30
teaches us in his educational philosophy proposal. A couple of beautiful lessons.
23:32 - 23:32
Number one
23:34 - 23:39
have a d respect and knowledge of the wisdom found in our history.
23:40 - 23:43
And again, this phrase
23:43 - 23:47
of Bernard of Chartres is an outstanding example.
23:47 - 23:53
The way in which you do, we did right. We are standing on the shoulder of Giants
23:54 - 23:54
second lesson
23:56 - 24:01
unveil the mystery of the anthropological reality of mankind.
24:02 - 24:05
Okay, in our history, sorry, there is a type of there,
24:06 - 24:07
what does that mean? This?
24:08 - 24:10
We have a precious D. N. A. For all times
24:12 - 24:15
and we have to take advantage in understanding
24:15 - 24:20
this anthropological mystery that is the same yesterday,
24:20 - 24:22
today and tomorrow
24:23 - 24:26
and we have to respect it. I love this phrase of Pope Francis.
24:26 - 24:27
Maybe it's a different topic,
24:27 - 24:33
but it's it's um I don't remember he attributes to a different author,
24:33 - 24:36
but practically he says in an interview,
24:38 - 24:39
God always
24:39 - 24:41
forgives
24:42 - 24:43
men
24:43 - 24:44
sometimes
24:45 - 24:46
nature never.
24:46 - 24:49
So it's very important to understand
24:49 - 24:53
the mystery of the anthropological structure,
24:53 - 24:55
right?
24:55 - 24:56
And in
24:58 - 24:59
in understanding it
25:00 - 25:02
we're gonna be capable
25:02 - 25:03
to provide
25:06 - 25:10
real correct resources and avenues for the
25:10 - 25:16
process of educational uh learning achievement experiences.
25:18 - 25:20
Third lesson that I see in john Dewey's
25:21 - 25:22
understand your present,
25:23 - 25:24
your reality,
25:24 - 25:26
your context,
25:27 - 25:33
it's not just an idealist ical uh theory or proposal.
25:33 - 25:36
That proposal has to be rooted and grounded
25:36 - 25:40
in the context of that particular community,
25:40 - 25:40
right?
25:40 - 25:47
Uh we saw a couple of lessons ago this framework of Olivia, Olivia, Olivia,
25:47 - 25:54
I don't remember, sorry, uh in that kind of uh hierarchy, right?
25:54 - 25:56
In curriculum building,
25:57 - 25:59
that has to be um
25:59 - 26:00
ah
26:01 - 26:05
put it in place and consider, well, again, well, building curriculum, right?
26:05 - 26:13
World society, culture, community school stakeholders, still classroom, right?
26:13 - 26:19
It was a very clear, simple but very clear framework, so understand your present,
26:19 - 26:21
your reality and your context respected,
26:22 - 26:23
right?
26:24 - 26:27
And finally, I found these
26:28 - 26:31
um from ST thomas Aquinas, he says in the very
26:32 - 26:41
teachers do nothing to their pupils except to put certain signs before them,
26:43 - 26:44
ST thomas Aquinas, in the
26:46 - 26:54
one important decision he does and Linus, the Linus is between the principal
26:55 - 26:56
and the instrumental causes
26:57 - 27:01
an instrumental cause is producing its effects only
27:02 - 27:04
and just only
27:04 - 27:07
because it is within the power
27:09 - 27:10
of the principal. Cause
27:12 - 27:15
this is precisely the last lesson that we find
27:16 - 27:17
in john Dewey,
27:18 - 27:20
we are just the facilitators,
27:20 - 27:23
we are just instrumental costs
27:24 - 27:27
in the learning process of our pupils.
27:28 - 27:29
So
27:30 - 27:32
thank you very much, my dear friends,
27:32 - 27:37
I hope that you enjoyed this uh student led discussion and I hope
27:37 - 27:39
that we're going to have the opportunity to keep talking about it.
27:39 - 27:41
Have a wonderful night. God bless you.
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