瑭茶│椤屼締婧愭槸锛氬吀鍨嬬殑瀛�(xu茅)琛�(sh霉)璜栬鍨嬫枃楂�锛屽師鏂囪◣璜栫殑鏄疶he Place of Formal Education.锛堟瑕�(gu墨)鏁欒偛鐨勫湴浣嶏級锛岃│椤岀殑鍏烽珨渚嗘簮鏄疛ohn Dewey鐨勫皥钁桪emocracy and Education锛堥亥鍏嬬背铇叕鍙�1916骞村嚭鐗堬級銆�09骞�鑰冪爺缈昏瑭﹂鎴彇浜嗛€欐湰鏇哥涓€绔犵殑閮ㄥ垎鍏�(n猫i)瀹癸紝骞跺仛浜嗕慨鏀�锛屾垜鎶婂師鏂囧拰09骞磋│椤屽皥瀹舵敼鍕曞悗鐨勯儴鍒嗕竴涓€灏嶆瘮鍦ㄤ笅闈㈡枃绔犱腑銆�

There is, accordingly, a marked difference between the education which every one gets from living with others, as long as he really lives instead of just continuing to subsist, and the deliberate educating of the young. In the former case the education is incidental; it is natural and important, but it is not the express reason of the association. While it may be said, without exaggeration, that the measure of the worth of any social institution, economic, domestic, political, legal, religious, is its effect in enlarging and improving experience; yet this effect is not a part of its original motive, which is limited and more immediately practical.锛堝懡椤屽皥瀹舵妸閫欏€嬪彞瀛愭敼瀵偤锛欼t may be said that the measure of the worth of any social institution is its effect in enlarging and improving experience, but this effect is not a part of its original motive锛夊彲浠ヨ锛岃琛￠噺浠讳綍绀炬渻鍒跺害鍍瑰€硷紝灏辫鐪嬪畠灏嶆摯(ku貌)澶у拰鏀归€�(j矛n)缍�(j墨ng)椹�(y脿n)鏂归潰鐨勫奖闊�锛屼絾鏄€欑ó褰遍熆骞朵笉鏄叾鍘熶締鍕曟(j墨)鐨勪竴閮ㄥ垎銆� Religious associations began, for example, in the desire to secure the favor of overruling powers and to ward off evil influences; family life in the desire to gratify appetites and secure family perpetuity; systematic labor, for the most part, because of enslavement to others, etc. Only gradually was the by-product of the institution, its effect upon the quality and extent of conscious life, noted, and only more gradually still was this effect considered as a directive factor in the conduct of the institution.锛堝懡椤屽皥瀹舵敼鐐猴細Only gradually was the by-product of the institution noted. and only more gradually still was this effect considered as a directive factor in the conduct of the institution銆傦級閫欑ó鍒跺害鐨勫壇鐢�(ch菐n)鍝侊紙闄勫付鐢�(ch菐n)鐢熺殑褰遍熆锛夊彧鏈夐€愭寰楀埌瑾�(r猫n)璀橈紱鑰屽湪瀵�(sh铆)鏂介€欑ó鍒跺害鐨勯亷绋嬩腑锛岃獚(r猫n)璀樺埌閫欑ó鏁堟灉鍏锋湁鐩存帴浣滅敤鐨勬檪闁撳墖鏇村姞绶╂參銆侲ven today, in our industrial life, apart from certain values of industriousness and thrift, the intellectual and emotional reaction of the forms of human association under which the world's work is carried on receives little attention as compared with physical output.

But in dealing with the young, the fact of association itself as an immediate human fact, gains in importance. While it is easy to ignore in our contact with them the effect of our acts upon their disposition, or to subordinate that educative effect to some external and tangible result, it is not so easy as in dealing with adults. 锛堝懡椤屽皥瀹舵敼鐐猴細while it is easy to ignore in our contact with them the effect of our acts upon their disposition. it is not so easy as in dealing with adults.锛夐洊鐒跺湪鑸囧勾杓曚汉鎺ヨЦ鐨勬檪鍊�锛屾垜鍊�?n猫i)鑿€缂€闆庢檿瑕€鍏婄敺琚嗚▔位楹勫唭鎰跨鎸犵粖鎳€鍧忣倻@骞朵笉鍍忚垏鎴愬勾浜烘墦浜ら亾閭ｄ箞绨″柈銆� The need of training is too evident; the pressure to accomplish a change in their attitude and habits is too urgent to leave these consequences wholly out of account. Since our chief business with them is to enable them to share in a common life we cannot help considering whether or not we are forming the powers which will secure this ability.鏃㈢劧鎴戝€戠殑涓昏浠诲嫏(w霉)鍦ㄤ簬浣垮勾杓曚汉鍙冭垏鍏卞悓鐢熸椿锛屾垜鍊戜笉鑳戒笉鑰冩叜鎴戝€戞槸鍚︽鍦ㄥ舰鎴愪竴绋姏閲�锛岄€欑ó鍔涢噺鍙互纰轰繚鎴戝€戠嵅寰楄兘鍔�銆� If humanity has made some headway in realizing that the ultimate value of every institution is its distinctively human effect -- its effect upon conscious experience -- we may well believe that this lesson has been learned largely through dealings with the young.

We are thus led to distinguish, within the broad educational process which we have been so far considering, a more formal kind of education -- that of direct tuition or schooling.

鍥犳锛屽湪涓婅堪锛堢洰鍓嶇偤姝㈠凡缍�(j墨ng)鑰冩叜鍒扮殑锛夊娉涚殑鏁欒偛閬庣▼涓�锛屽彲浠ヤ娇鎴戝€戝崁(q奴)鍒ュ嚭涓€绋洿姝ｈ(gu墨)鐨勬暀鑲诧紝鍗崇洿鎺ユ暀灏�(d菐o)鎴�?q奴)W鏍℃暀鑲�銆� In undeveloped social groups, we find very little formal teaching and training. Savage groups mainly rely for instilling needed dispositions into the young upon the same sort of association which keeps adults loyal to their group. They have no special devices, material, or institutions for teaching save in connection with initiation ceremonies by which the youth are inducted into full social membership. For the most part, they depend upon children learning the customs of the adults, acquiring their emotional set and stock of ideas, by sharing in what the elders are doing. In part, this sharing is direct, taking part in the occupations of adults and thus serving an apprenticeship; in part, it is indirect, through the dramatic plays in which children reproduce the actions of grown-ups and thus learn to know what they are like. To savages it would seem preposterous to seek out a place where nothing but learning was going on in order that one might learn.