JOHN DEWEY, PROFESSOR OF PHILOSOPHY, COLUMBIA UNIVERSITY, NEW YORK, N.Y.
The words "nation" and "national" have two quite different meanings. We cannot profitably discuss the nationalizing of education unless we are clear as to the difference between the two. For one meaning indicates something desirable, something to be cultivated by education, while the other stands for something to be avoided as an evil plague. The idea which has given the movement toward nationality which has been such a feature of the last century its social vitality, is the consciousness of a community of history and purpose larger than that of the family, the parish, the sect, and the province. The upbuilding of national states has substituted a unity of feeling and aim, a freedom of intercourse, over wide areas, for earlier local isolations, suspicions, jealousies, and hatreds. It has forst men out of narrow sectionalisms into membership in a larger social unit, and created loyalty to a state which subordinates petty and selfish interests.
One cannot say this, however, without being at once reminded that nationalism has had another side. With the possible exception of our own country, the national states of the modern world have been built up thru conflict. The development of a sense of unity within a charmed area has been accompanied by dislike, by hostility, to all without. Skilful politicians and other self-seekers have always known how to play cleverly upon patriotism and upon ignorance of other peoples, to identify nationalism with latent hatred of other nations. Without exaggeration, the present world war may be said to be the outcome of this aspect of nationalism, and to present it in its naked unloveliness.
In the past our geographical isolation has largely protected us from the harsh, selfish, and exclusive aspect of nationalism. The absence of pressure from without, the absence of active and urgent rivalry and hostility of powerful neighbors, has perhaps played a part in the failure to develop an adequate unity of sentiment and idea for the country as a whole. Individualism of a go-as-you-please type has had too full swing. We have an inherited jealousy of any strong national governing agencies, and we have been inclined to let things drift rather than to think out a central, controlling policy. But the effect of the war has been to make us aware that the days of geographical isolation are at an end, and also to make us conscious that we are lacking in an integrated social sense and policy for our country as a whole, irrespective of classes and sections.
We are now faced by the difficulty of developing the good aspect of nationalism without its evil side - of developing a nationalism which is the friend and not the foe of internationalism. Since this is a matter of ideas, pi emotions, of intellectual and moral disposition and outlook, it depends for its accomplishment upon educational agencies, not upon outward machinery. Among these educational agencies, the public school takes first rank. When sometime in the remote future the tale is summed up and the public, as distinct from the private and merely personal, achievement of the common school is recorded, the question which will have to be answered is, What has the American public school done toward subordinating a local, provincial, sectarian, and partisan spirit of mind to aims and interests which are common to all the men and women of the country - to what extent has it taught men to think and feel in ideas broad enough to be inclusive of the purposes and happiness of all sections and classes? For unless the agencies which form the mind and morals of the community can prevent the operation of those forces which are always making for a division of interests, class and sectional ideas and feelings will become dominant, and our democracy will fall to pieces.
Unfortunately at the present time one result of the excitement which the war has produced is that many influential and well-meaning persons attempt to foster the growth of an inclusive nationalism by appeal to our fears, our suspicions, our jealousies, and our latent hatreds. They would make the measure of our national preparedness our readiness to meet other nations in destructive war rather than our fitness to co-operate with them in the constructive tasks of peace. They are so disturbed by what has been revealed of internal division, of lack of complete national integration, that they have lost faith in the slow policies of education. They would kindle a sense of our dependence upon one another by making us afraid of peoples outside of our border; they would bring about unity within by laying stress upon our separateness from others. The situation makes it all the more necessary that those concerned with education should withstand popular clamor for a nationalism based upon hysterical excitedness or mechanical drill, or a combination of the two. We must ask what a real nationalism, a real Americanism, is like. For unless we know our own character and purpose, we are not likely to be intelligent in our selection of the means to further them.
I want to mention only two elements in the nationalism which our education should cultivate. The first is that the American nation is itself complex and compound. Strictly speaking, it is inter-racial and international in its make-up. It is composed of a multitude of peoples speaking different tongues, inheriting diverse traditions, cherishing varying ideals of life. This fact is basic to our nationalism as distinct from that of other peoples. Our national motto, "One from Many," cuts deep and extends far. It denotes a fact which doubtless adds to the difficulty of getting a genuine unity. But it also immensely enriches the possibilities of the result to be attained. No matter how loudly any one proclaims his Americanism, if he assumes that any one racial strain, any one component culture, no matter how early settled it was in our territory, or how effective it has proved in its own land, is to furnish a pattern to which all other strains and cultures are to conform, he is a traitor to an American nationalism. Our unity cannot be a homogeneous thing like that of the separate states of Europe from which our population is drawn; it must be a unity created by drawing out and composing into a harmonious whole the best, the most characteristic, which each contributing race and people has to offer.
I find that many who talk the loudest about the need of a supreme and unified Americanism of spirit really mean some special code or tradition to which they happen to be attacht. They have some pet tradition which they would impose upon all. In thus measuring the scope of Americanism by some single element which enters into it they are themselves false to the spirit of America. Neither Englandism nor New-Englandism, neither Puritan nor Cavalier, any more than Teuton or Slav, can do anything but furnish one note in a vast symphony.
The way to deal with hyphenism, in other words, is to welcome it, but to welcome it in the sense of extracting from each people its special good, so that it shall surrender into a common fund of wisdom and experience what it especially has to contribute. All of these surrenders and contributions taken together create the national spirit of America. The dangerous thing is for each factor to isolate itself, to try to live off its past, and then to attempt to impose itself upon other elements, or, at least, to keep itself intact and thus refuse to accept what other cultures have to offer, so as thereby to be transmuted into authentic Americanism.
In what is rightly objected to as hyphenism, the hyphen has become something which separates one people from other peoples, and thereby prevents American nationalism. Such terms as Irish-American or HebrewAmerican or German-American are false terms because they seem to assume something which is already in existence called America, to which the other factor may be externally hitcht on. The fact is, the genuine American, the typical American, is himself a hyphenated character. This does not mean that he is part American and that some foreign ingredient is then added. It means that, as I have said, he is international and interracial in his make-up. He is not American plus Pole or German. But the American is himself Pole-German-English-French-Spanish-Italian-Greek-Irish-Scandinavian-Bohemian-Jew- and so on. The point is to see to it that the hyphen connects instead of separates. And this means at least that our public schools shall teach each factor to respect every other, and shall take pains to enlighten all as to the great past contributions of every strain in our composite make-up. I wish our teaching of American history in the schools would take more account of the great waves of migration by which our land for over three centuries has been continuously built up, and made every pupil conscious of the rich breadth of our national make-up. When every pupil recognizes all the factors which have gone into our being, he will continue to prize and reverence that coming from his own past, but he will think of it as honored in being simply one factor in forming a whole, nobler and finer than itself.
In short, unless our education is nationalized in a way which recognizes that the peculiarity of our nationalism is its internationalism, we shall breed enmity and division in our frantic efforts to secure unity. The teachers of the country know this fact much better than do many of its politicians. While too often politicians have been fostering a vicious hyphenatedism and sectionalism as a bid for votes, teachers have been engaged in transmuting beliefs and feelings once divided and opposed, into a new thing under the sun - a national spirit inclusive not exclusive, friendly not jealous. This they have done by the influence of personal contact, co-operative intercourse, and sharing in common tasks and hopes. The teacher who has been an active agent in furthering the common struggle of native-born, African, Jew, Italian, and perhaps a score of other peoples, to attain emancipation and enlightenment will never become a party to a conception of America as a nation which conceives of its history and its hopes as less broad than those of humanity - let politicians clamor for their own ends as they will.
The other point in the constitution of a genuine American nationalism to which I invite attention is that we have been occupied during the greater part of our history in subduing nature, not one another or other peoples. I once heard two foreign visitors coming from different countries discuss what had been imprest upon them as the chief trait of the American people. One said vigor, youthful and buoyant energy. The other said it was kindness, the disposition to live and let live, the absence of envy at the success of others. I like to think that while both of these ascribed traits have the same cause back of them, the latter statement goes deeper. Not that we have more virtue, native or acquired, than others, but that we have had more room, more opportunity. Consequently, the same conditions which have put a premium upon active and hopeful energy have permitted the kindlier instincts of man to express themselves. The spaciousness of a continent not previously monopolized by man has stimulated vigor and has also diverted activity from the struggle against fellow-man into the struggle against nature. When men make their gains by fighting in common a wilderness, they have not the motive for mutual distrust which comes when they get ahead only by fighting one another. I recently heard a story which seems to me to have something typical about it. Some manufacturers were discussing the problem of labor. They were loud in their complaints. They were bitter against the exactions of unions, and full of tales of an inefficiency which seemed to them calculated. Then one of them said: "Oh, well! Poor devils! They haven't much of a chance and have to do what they can to hold their own. If we were in their place, we should be just the same." And the others nodded assent and the conversation lapst. I call this characteristic, for if there was not an ardent sympathy, there was at least a spirit of toleration and passive recognition.
But with respect to this point as well as with respect to our composite make-up, the situation is changing. We no longer have a large unoccupied continent. Pioneer days are past, and natural resources are possest. There is danger that the same causes which have set the hand of man against his neighbor in other countries will have the same effect here. Instead of sharing in a common fight against nature, we are already starting to fight against one another, class against class, haves against have-nots. The change puts a definite responsibility upon the schools to sustain our true national spirit. The virtues of mutual esteem, of human forbearance, and well-wishing, which in our earlier days were the unconscious products of circumstances, must now be the conscious fruit of an education which forms the deepest springs of character.
Teachers above all others have occasion to be distrest when the earlier idealism of welcome to the opprest is treated as a weak sentimentalism, when sympathy for the unfortunate and those who have not had a fair chance is regarded as a weak indulgence fatal to efficiency. Our traditional disposition in these respects must now become a central motive in public education, not as a matter of condescension or patronizing, but as essential to the maintenance of a truly American spirit. All this puts a responsibilicy upon the schools which can be met only by widening the scope of educational facilities. The schools have now to make up to the disinherited masses by conscious instruction, by the development of personal power, skill, ability, and initiative, for the loss of external opportunities consequent upon the passing of our pioneer days. Otherwise power is likely to pass more and more into the hands of the wealthy, and we shall end with this same alliance between intellectual and artistic culture and economic power due to riches, which has been the curse of every civilization in the past, and which our fathers in their democratic idealism thought this nation was to put an end to.
Since the idea of the nation is equal opportunity for all, to nationalize education means to use the schools as a means for making this idea effective. There was a time when this could be done more or less well simply by providing schoolhouses, desks, blackboards, and perhaps books. But that day has past. Opportunities can be equalized only as the schools make it their active serious business to enable all alike to become masters of their own industrial fate. That growing movement which is called industrial or vocational education now hangs in the scales. If it is so constructed in practice as to produce merely more competent hands for subordinate clerical and shop positions, if its purpose is shaped to drill boys and girls into certain forms of automatic skill which will make them useful in carrying out the plans of others, it means that, instead of nationalizing education in the spirit of our nation, we have given up the battle, and decided to refeudalize education.
I have said nothing about the point which my title most naturally suggests - changes in administrative methods which will put the resources of the whole nation at the disposition of the more backward and less fortunate portions, meaning by resources not only money but expert advice and guidance of every sort. I have no doubt that we shall move in the future away from a merely regional control of the public schools in the direction of a more central regulation. I say nothing about this phase of the matter at this time, not only because it brings up technical questions, but because this side of the matter is but the body, the mechanism of a nationalized education. To nationalize American education is to use education to promote our national idea, which is the idea of democracy. This is the soul, the spirit, of a nationalized education, and, unless the administrative changes are executed so as to embody this soul, they will mean simply the development of red tape, a mechanical uniformity and a deadening supervision from above. ,
Just because the circumstances of the war have brought the idea of the nation and the national to the foreground of everyone's thoughts, the most important thing is to bear in mind that there are nations and nations, this kind of nationalism and that. Unless I am mistaken, there are some now using the cry of an American nationalism, of an intensified national patriotism, to further ideas which characterize the European nations, especially those most active in the war, but which are treasonable to the ideal of our nation. Therefore, I have taken this part of your time to remind you of the fact that our nation and democracy are equivalent terms; that our democracy means amity and good will to all humanity (including those beyond our border), and equal opportunity for all within. Since as a nation we are composed of representatives of all nations who have come here to live in peace with one another and to escape the enmities and jealousies which characterize old-world nations, to nationalize our education means to make it an instrument in the active and constant suppression of the war spirit and in the positive cultivation of sentiments of respect and friendship for all men and women, wherever they live. Since our democracy means the substitution of equal opportunity for all for the old-world ideal of unequal opportunity for different classes, and the limitation of the individual by the class to which he belongs, to nationalize our education is to make the public school an energetic and willing instrument in developing initiative, courage, power, and personal ability in each individual. If we can get our education nationalized in spirit in these directions, the nationalizing of the administrative machinery will in the end take care of itself. So I appeal to teachers in the face of every hysterical wave of emotion, and of every subtle appeal of sinister class interest, to remember that they, above all others, are the consecrated servants of the democratic ideas in which alone this country is truly a distinctive nation - ideas of friendly and helpful intercourse between all and the equipment of every individual to serve the community by his own best powers in his own best way.