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Dewey argues throughout Democracy and Education that schooling plays a powerful role in forming how we are disposed towards democracy. Disposition underlies and determines both thinking and activity. A disposition which operates habitually tends to maintain the moral, social and intellectual status quo. A humane democracy demands a disposition which both challenges existing conditions and is concerned to change them for social well-being. A student’s experience at school would ideally need to be one which supports the motivation and skills to foster such a democracy. Dewey claims that we dispose ourselves to think in particular ways. If our mental processes are habitual then teaching and pastoral care may be done in a way that might impose rigidity of thought on students. If the intelligent concern for social well-being is missing from our thinking, the educational experience we offer provides neither model nor means for the development of a humane democracy. Using vignettes from our own experience as educators, together with our interpretation of Dewey’s thinking in Democracy and Education and How We Think, we consider how our own mental processes as educators and dispositions which underlie them might impact for good or for ill on students’ day-to-day experience. We argue that the main responsibility for conditions of experience falls on policymakers, school leadership, management and teachers, who, we conclude with Dewey, should aim to be aware of their disposition and its manifestation in thinking and activity in order to create conditions which make schooling a truly democratic experience.

This study compares parallel philosophies of the work of American educator John Dewey in Art as Experience and the arts infused educational approach of the Reggio Emilia Schools of Italy.

This historical and contemporary comparative, cross-cultural analysis explores educational approaches that incorporate the arts in the process of learning and the use of democratic processes in collaborative learning approaches. Data sources include primary source historical documents, field observations, interviews, and primary source educational materials.

Similarities are identified across cultures and time in the examples analyzed for commonalities including arts creation as central to the processes of learning, democratic processes in collaborative project learning experiences, community involvement as an integral part of the learning processes, and imagination and communication as consistent elements in the experiences of the school. This study provides a historical and contemporary context for the cross-cultural analysis of the use of art in the learning processes as described by American educator John Dewey and the educators in the Reggio Emilia schools of Italy.

Dewey, through his contributions to pragmatism (America’s sole original philosophy), has long been considered relative to symbolic interactionism (SI), which emerged from that philosophy. His impact on SI, while falling short of those of Mead and Cooley, has mainly come from (and has been limited to) concepts and insights developed in Human Nature and Conduct: An Introduction to Social Psychology (1922/1957) and his earlier, seminal, article, “The Reflex Arc Concept in Psychology,” published in 1896 during his tenure at the University of Chicago (1894–1904). SI, however, has wrongly ignored Dewey’s political theory, especially his concept of domination. In order to rectify this inattention, I summarize the social and historical contexts that motivated Dewey’s turn toward domination; outline the radical nature of his political theory; illustrate similarities of his political theory with Marx’s; expatiate on his concept of domination, including his argument for social practices to reduce surplus domination; and explicate the theoretical and political implications of taking his political theory seriously.

The year 2016 marked the 100th anniversary of Democracy and Education, one of John Dewey’s most widely translated and published books around the world still in the author’s lifetime. Nowadays, in a context in which pedagogy is bogged down in ‘economicism’ and suspicion towards any proposal that hints of value, Dewey’s ideas once again provide a ray of hope for a possible future. One of the contemporary authors that has fostered this hopeful reading of Dewey is Martha C. Nussbaum, whose appeal to bringing the humanities back to schools motivated a project on approaching the classic texts with the Information and Communication Technologies (ICTs), which we have developed during the past years with secondary education students from three schools in Santiago de Chile, Madrid and London. The project is based on an open reading of Sophocles’s Antigone through an online application that enables students from the participating schools to interact. This chapter delves deeper into the theoretical bases of the project. In the first two sections, we analyse the interpretation that Nussbaum and Dewey each made of Antigone. Then, in the third, we present the Antigone project as a learning experience promoting a creative democracy, as Dewey called it.

The chapter presents a novel account of a key concept in John Dewey’s reconstructionist theory specifically related to the nucleus underlying his idea of democracy: intersubjective communication, what Dewey called the ‘democratic criterion’. Many theorists relate democracy to a form of rule. Consequently, discussions of democracy tend to be limited to functionalist theories. Dewey’s idea of democracy establishes an important distinction from conventional theories by developing its radical, critical, evolutionary, and intersubjective potential. I argue that Dewey anticipated Jürgen Habermas’s Paradigm of Communication in his reconstructionist social theory with potential to de-reify institutions and to empower human beings democratically.

This chapter sets out to analyse and explain the pedagogic significance of the Deweyan notion of interest. First, it considers what Dewey refers to as the ordinary use of the term. Interest has been described as an emotional force, which pushes one to conscious action. It is an overwhelming impulse that directs one’s actions to the achievement of a goal. From this perspective, Dewey presents the different characteristics of interest as dynamic, objective and subjective. In education, the child’s interest in a particular subject matter directs all her efforts and energy to studies in this field. Second, Dewey considers interest as a condition for discipline. The main purpose of this chapter is to investigate whether coercion, external stimulus or extrinsic motivations are necessarily inappropriate means of enhancing one’s interest in learning a subject matter, using Deweyan arguments. Is sustaining a learner’s interest in a subject matter through punishment and other external pressures antithetic to education? Dewey argues that if the teacher employs teaching strategies that appeal to the intrinsic interests of learners, interest is sympathetic to education. The chapter concludes that children do not have uniform interests in a particular subject matter, taking the example of mathematics. Mathematics is a subject characterized with abstract concepts, thereby rendering many students incapable of proper learning attention and concentration. From this perspective, one is prompted to question Dewey’s categorical denial of extrinsic interest in the teaching–learning transaction. I therefore want to draw inspiration from Dewey’s argument that interest is both natural and cultural, to analyse and clarify the context in which interest is sympathetic with and antithetic to democratic educational development, that is democratic ways of engaging students in their own learning, rather than imposing top-down pedagogies.

This chapter describes the democratic philosophy and progressive education writing of John Dewey as sources of wisdom and guidance for the development of schools and classrooms where diverse groups of students live and learn together. The primary emphases are Dewey’s concept of moral equality, his understanding of democracy as a way of life, and his work with the teachers at the University of Chicago Lab School on a curriculum that analyzed tackled the central challenges of community life. Dewey offered useful theoretical work on liberal democratic communities while developing a relevant curricular example of how schools can focus learning activities on the promise and problems of society.

This chapter introduces the book through discussing the context in which it came about, namely a conference to mark the centenary of the publication of Dewey’s Democracy and Education. The first section relates to the book’s subtitle by describing and analysing the context in which speakers at the conference engaged in a ‘fightback’ against educational policies found to be narrowly based on economic aims, and to have lost sight of the humanistic aims of education, aims which Dewey analysed and championed. The book is structured around three key areas, all related to Dewey’s philosophy of education – the first concerns technology, the second, embodiment and the third, democracy and development. A discussion on the significance of each of these areas for contemporary educational theory is followed by detail on the individual chapters within them. This chapter concludes with an introduction to the cautiously optimistic and forward-looking epilogue by Gert Biesta on the matters and issues raised in the book.

Drawing on Dewey’s accounts of learning the Alexander Technique (AT), this chapter explores why he found the process so powerful. As AT teachers, we explain how the technique enables practitioners to become aware of fixed, unconscious habits and to bring them under conscious control. With a new student, work begins with physical habits. However, because physical, cognitive, emotional and social functionings are interdependent, AT lessons typically enable flexibility in each of these spheres. Dewey’s writings show his strong theoretical commitment to the idea of learning as practical and experiential. His AT lessons were truly revelatory in providing him with both direct, embodied experience of the power of habit to drive human behaviour and a practical means of becoming aware of, and resisting, his own habits of thought and action.

Perceptions are shaped by habit in such a way that the senses can be unreliable in working out how to respond in a given situation. Dewey’s practice of the AT revealed to him the dissonance between his habitual self in activity and his conscious view of himself. Dewey was challenged by his AT lessons, which required an open, enquiring attitude and sense of humility. In the AT, Dewey found a means of pursuing an active, critical, self-directed process of discovery and adaptation akin to childhood learning. AT begins with the self, our ‘tool of tools’. Through fundamentally modifying the self, the AT supports the openness and flexible response to the physical and social world that characterize productive experiential learning.

This chapter uses Dewey’s seminal Democracy and Education (1916) as a key text to investigate the concept of the democratic curriculum. I argue that a democratic curriculum is one where a series of educational innovations or procedures are followed. These are as follows: a removal of the existing division between ‘academic’ and ‘vocational’ education; pedagogy in the form of discussion and dialogue; negotiation of curriculum aims and objectives with students and other local stakeholders. The focus of attention will be on the English school curriculum (both primary and secondary), especially concerning the National Curriculum, and the debate over ‘standards’ and testing. A tentative link between the democratic curriculum and increased student motivation and participation is made.