Natural development and social efficiency as aims: Culture as aim
Chapter 9, part 3 and chapter summary of Democracy and Education by John Dewey
“Any individual has missed his calling, farmer, physician, teacher, student, who does not find that the accomplishments of results of value to others is an accompaniment of a process of experience inherently worth while.” - John Dewey, Democracy and Education
Culture as Aim
Whether or not social efficiency is an aim which is consistent with culture turns upon these considerations. Culture means at least something cultivated, something ripened; it is opposed to the raw and crude. When the "natural" is identified with this rawness, culture is opposed to what is called natural development. Culture is also something personal; it is cultivation with respect to appreciation of ideas and art and broad human interests. When efficiency is identified with a narrow range of acts, instead of with the spirit and meaning of activity, culture is opposed to efficiency. Whether called culture or complete development of personality, the outcome is identical with the true meaning of social efficiency whenever attention is given to what is unique in an individual—and he would not be an individual if there were not something incommensurable about him. Its opposite is the mediocre, the average. Whenever distinctive quality is developed, distinction of personality results, and with it greater promise for a social service which goes beyond the supply in quantity of material commodities. For how can there be a society really worth serving unless it is constituted of individuals of significant personal qualities?
The fact is that the opposition of high worth of personality to social efficiency is a product of a feudally organized society with its rigid division of inferior and superior. The latter are supposed to have time and opportunity to develop themselves as human beings; the former are confined to providing external products. When social efficiency as measured by product or output is urged as an ideal in a would-be democratic society, it means that the depreciatory estimate of the masses characteristic of an aristocratic community is accepted and carried over. But if democracy has a moral and ideal meaning, it is that a social return be demanded from all and that opportunity for development of distinctive capacities be afforded all. The separation of the two aims in education is fatal to democracy; the adoption of the narrower meaning of efficiency deprives it of its essential justification.
The aim of efficiency (like any educational aim) must be included within the process of experience. When it is measured by tangible external products, and not by the achieving of a distinctively valuable experience, it becomes materialistic. Results in the way of commodities which may be the outgrowth of an efficient personality are, in the strictest sense, by-products of education: by-products which are inevitable and important, but nevertheless by-products. To set up an external aim strengthens by reaction the false conception of culture which identifies it with something purely "inner." And the idea of perfecting an "inner" personality is a sure sign of social divisions. What is called inner is simply that which does not connect with others—which is not capable of free and full communication. What is termed spiritual culture has usually been futile, with something rotten about it, just because it has been conceived as a thing which a man might have internally—and therefore exclusively. What one is as a person is what one is as associated with others, in a free give and take of intercourse. This transcends both the efficiency which consists in supplying products to others and the culture which is an exclusive refinement and polish.
Any individual has missed his calling, farmer, physician, teacher, student, who does not find that the accomplishments of results of value to others is an accompaniment of a process of experience inherently worth while. Why then should it be thought that one must take his choice between sacrificing himself to doing useful things for others, or sacrificing them to pursuit of his own exclusive ends, whether the saving of his own soul or the building of an inner spiritual life and personality? What happens is that since neither of these things is persistently possible, we get a compromise and an alternation. One tries each course by turns. There is no greater tragedy than that so much of the professedly spiritual and religious thought of the world has emphasized the two ideals of self-sacrifice and spiritual self-perfecting instead of throwing its weight against this dualism of life. The dualism is too deeply established to be easily overthrown; for that reason, it is the particular task of education at the present time to struggle in behalf of an aim in which social efficiency and personal culture are synonyms instead of antagonists.
Chapter Summary
General or comprehensive aims are points of view for surveying the specific problems of education. Consequently it is a test of the value of the manner in which any large end is stated to see if it will translate readily and consistently into the procedures which are suggested by another. We have applied this test to three general aims: Development according to nature, social efficiency, and culture or personal mental enrichment. In each case we have seen that the aims when partially stated come into conflict with each other. The partial statement of natural development takes the primitive powers in an alleged spontaneous development as the end-all. From this point of view training which renders them useful to others is an abnormal constraint; one which profoundly modifies them through deliberate nurture is corrupting. But when we recognize that natural activities mean native activities which develop only through the uses in which they are nurtured, the conflict disappears. Similarly a social efficiency which is defined in terms of rendering external service to others is of necessity opposed to the aim of enriching the meaning of experience, while a culture which is taken to consist in an internal refinement of a mind is opposed to a socialized disposition. But social efficiency as an educational purpose should mean cultivation of power to join freely and fully in shared or common activities. This is impossible without culture, while it brings a reward in culture, because one cannot share in intercourse with others without learning—without getting a broader point of view and perceiving things of which one would otherwise be ignorant. And there is perhaps no better definition of culture than that it is the capacity for constantly expanding the range and accuracy of one's perception of meanings.
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