Dewey Quotes

Ben wished the world was organized by the Dewey decimal system. That way you'd be able to find whatever you were looking for.

We do not learn from experience... we learn from reflecting on experience.

Give the pupils something to do, not something to learn; and the doing is of such a nature as to demand thinking; learning naturally results.

Education is not preparation for life; education is life itself.

The self is not something ready-made, but something in continuous formation through choice of action.

If we teach today’s students as we taught yesterday’s, we rob them of tomorrow.

Failure is instructive. The person who really thinks learns quite as much from his failures as from his successes.

A problem well put is half solved.

There is a hideous invention called the Dewey Decimal System. And you have to look up your topic in books and newspapers. Pages upon pages upon pages…” Uncle Will frowned. “Didn’t they teach you how to go about research in that school of yours?” “No. But I can recite ‘The Battle Hymn of the Republic’ while making martinis.” “I weep for the future.” “There’s where the martinis come in.

Art is the most effective mode of communications that exists.

A great library doesn't have to be big or beautiful. It doesn't have to have the best facilities or the most efficient staff or the most users. A great library provides. It is enmeshed in the life of a community in a way that makes it indispensable. A great library is one nobody notices because it is always there, and always has what people need.

The most important attitude that can be formed is that of desire to go on learning.

We only think when confronted with a problem.

The deepest urge in human nature is the desire to be important.

Every great advance in science has issued from a new audacity of imagination.

Scientific principles and laws do not lie on the surface of nature. They are hidden, and must be wrested from nature by an active and elaborate technique of inquiry.

The path of least resistance and least trouble is a mental rut already made. It requires troublesome work to undertake the alteration of old beliefs.

Hunger not to have, but to be

There's all the difference in the world between having something to say, and having to say something.

The good man is the man who, no matter how morally unworthy he has been, is moving to become better.

Wicked people never have time for reading,” Dewey said. “It's one of the reasons for their wickedness.

Education is a social process; education is growth; education is not preparation for life but is life itself.

Were all instructors to realize that the quality of mental process, not the production of correct answers, is the measure of educative growth something hardly less than a revolution in teaching would be worked.

To find out what one is fitted to do, and to secure an opportunity to do it, is the key to happiness.

To me faith means not worrying

That's life. We all go through the tractor blades now and then. We all get bruised, and we all get cut. Sometimes the blade cuts deep. The lucky ones come through with a few scratches, a little blood, but even that isn't the most important thing. The most important thing is having someone there to scoop you up, to hold you tight, and to tell you everything is all right.

(about organizing books in his home library, and putting a book in the "Arts and Lit non-fiction section) I personally find that for domestic purposes, the Trivial Pursuit system works better than Dewey.

He wished he was with his mom in her library, where everything was safe and numbered and organized by the Dewey decimal system. Ben wished the world was organized by the Dewey decimal system. That way you'd be able to find whatever you were looking for, like the meaning of your dream, or your dad.

The only way to abolish war is to make peace seem heroic.

wonder is the mother of all science.

Ben wished the world was organized by the Dewey decimal system. That way you'd be able to find whatever you were looking for, like the meaning of your dream, or your dad.

Librarying is a harder profession than the public realizes, he said. People think it's all rubber stamps, knowing that Dewey 521 is celestial mechanics and saying 'Try looking under fiction' sixty eight times a day.

Arriving at one goal is the starting point to another.

We always live at the time we live and not at some other time, and only by extracting at each present time the full meaning of each present experience are we prepared for doing the same thing in the future.

The educational process has no end beyond itself; it is its own end.

Every one has experienced how learning an appropriate name for what was dim and vague cleared up and crystallized the whole matter. Some meaning seems distinct almost within reach, but is elusive; it refuses to condense into definite form; the attaching of a word somehow (just how, it is almost impossible to say) puts limits around the meaning, draws it out from the void, makes it stand out as an entity on its own account.

The only freedom that is of enduring importance is the freedom of intelligence, that is to say, freedom of observation and of judgment, exercised in behalf of purposes that are intrinsically worth while. The commonest mistake made about freedom is, I think, to identify it with freedom of movement, or, with the external or physical side of activity.

For the record, do I know anyone not a demon or a freak?” – Nick “Yes, you do. Not sure if Bubba and Mark go into the latter or not, though. I’m too tired to mentally categorize them. You figure it out, and I’ll go with your Dewey decimal.” – Caleb

For in spite of itself any movement that thinks and acts in terms of an ‘ism becomes so involved in reaction against other ‘isms that it is unwittingly controlled by them. For it then forms its principles by reaction against them instead of by a comprehensive, constructive survey of actual needs, problems, and possibilities.

Conflict is the gadfly of thought. It stirs us to observation and memory. It instigates invention. It shocks us out of sheep-like passivity, and sets us at noting and contriving…conflict is a sine qua non of reflection and ingenuity.

Everone has a pain thermometer that goes from zero to ten. No one will make a change until they reach ten. Nine won't do it. At nine you are still afraid. Only ten will move you, and when you're there, you'll know. No one can make that decision for you.

To my thinking, a great librarian must have a clear head, a strong hand, and, above all, a great heart. And when I look into the future, I am inclined to think that most of the men who achieve this greatness will be women.

Of all affairs, communication is the most wonderful.

Like the soil, mind is fertilized while it lies fallow, until a new burst of bloom ensues.

The goal of education is to enable individuals to continue their education.

Reading is a mighty engine, beside which steam and electricity sink into insignificance.

A library after closing is a lonely place. It is heart-poundingly silent, and the rows of shelves create an almost unfathomable number of dark and creepy corners.

There is no such thing as educational value in the abstract. The notion that some subjects and methods and that acquaintance with certain facts and truths possess educational value in and of themselves is the reason why traditional education reduced the material of education so largely to a diet of predigested materials.

Books have survived television, radio, talking pictures, circulars (early magazines), dailies (early newspapers), Punch and Judy shows, and Shakespeare's plays. They have survived World War II, the Hundred Years' War, the Black Death, and the fall of the Roman Empire. They even survived the Dark Ages, when almost no one could read and each book had to be copied by hand. They aren't going to be killed off by the Internet.

As long as politics is the shadow of big business, the attenuation of the shadow will not change the substance.

I first heard Personville called Poisonville by a red-haired mucker named Hickey Dewey in the Big Ship in Butte. He also called his shirt a shoit.

Part of my job is to help other kids find books, because not everyone has a keenly organized mind. Some kids could wander the library for hours and still have no idea how to find anything. For them, the Dewey Decimal System might as well be advanced calculus.

Knowledge equals power... The string was important. After a while the Librarian stopped. He concentrated all his powers of librarianship. Power equals energy... People were stupid, sometimes. They thought the Library was a dangerous place because of all the magical books, which was true enough, but what made it really one of the most dangerous places there could ever be was the simple fact that it was a library. Energy equals matter... He swung into an avenue of shelving that was apparently a few feet long and walked along it briskly for half an hour. Matter equals mass. And mass distorts space. It distorts it into polyfractal L-space. So, while the Dewey system has its fine points, when you're setting out to look something up in the multidimensional folds of L-space what you really need is a ball of string.

Always make the other person feel important. John Dewey, as we have already noted, said that the desire to be important is the deepest urge in human nature;

I first heard Personville called Poisonville by a red-haired mucker named Hickey Dewey in the Big Ship in Butte. He also called his shirt a shoit. I didn't think anything of what he had done to the city's name. Later I heard men who could manage their r's give it the same pronunciation. I still didn't see anything in it but the meaningless sort of humor that used to make richardsnary the thieves' word for dictionary. A few years later I went to Personville and learned better.

And right then I realised that she was right. The good, the bad, that's just life. Let it go. There's no need to fret about the past. The question is: who are you going to share it with tomorrow?

Anyone who has begun to think, places some portion of the world in jeopardy.

Every voracious reader knows that there is no Dewey system for the Babel of the mind. You walk amid the labyrinthine stacks and ideas leap at you like dust bunnies drawn from the motes that cover a great many different books ready long ago.

Every art communicates because it expresses. It enables us to share vividly and deeply in meanings… For communication is not announcing things… Communication is the process of creating participation, of making common what had been isolated and singular… the conveyance of meaning gives body and definiteness to the experience of the one who utters as well as to that of those who listen.

What makes us moral beings is that...there are some acts we believe we ought to die rather than commit...But now suppose that one has in fact done one of the things one could not have imagined doing, and finds that one is still alive. At that point, one's choices are suicide, a life of bottomless self-disgust, and an attempt to live so as never to do such a thing again. Dewey recommends the third choice.

John Dewey reminded us that the value of what students do 'resides in its connection with a stimulation of greater thoughtfulness, not in the greater strain it imposes.

Insecurity cuts deeper and extends more widely than bare unemployment. Fear of loss of work, dread of the oncoming of old age, create anxiety and eat into self-respect in a way that impairs personal dignity.

Forty years spent in wandering in a wilderness like that of the present is not a sad fate--unless one attempts to make himself believe that the wilderness is after all itself the promised land

The conception that growth and progress are just approximations to a final unchanging goal is the last infirmity of the mind in its transition from a static to a dynamic understanding of life.

The ultimate function of literature is to appreciate the world, sometimes indignantly, sometimes sorrowfully, but best of all to praise when it is luckily possible.

I feel the gods are pretty dead, though I suppose I ought to know that however, to be somewhat more philosophical in the matter, if atheism means simply not being a theist, then of course I'm an atheist. [Letter to Max Otto]

For years, I thought I had done that for Dewey. I thought that was my story to tell. And I had done that. When Dewey was hurt, cold, and crying, I was there. I held him. I made sure everything was all right. But that's only a sliver of the truth. The real truth is that for all those years, on the hard days, the good days, and all the unremembered days that make up the pages of the real book of our lives, Dewey was holding me.

The librarian was explaining the benefits of the Dewey decimal system to her junior--benefits that extended to every area of life. It was orderly, like the universe. It had logic. It was dependable. Using it allowed a kind of moral uplift, as one's own chaos was also brought under control. 'Whenever I am troubled,' said the librarian, 'I think about the Dewey decimal system.' 'Then what happens?' asked the junior, rather overawed. 'Then I understand that trouble is just something that has been filed in the wrong place. That is what Jung was explaining of course--as the chaos of our unconscious contents strive to find their rightful place in the index of consciousness.

I believe finally, that education must be conceived as a continuing reconstruction of experience; that the process and the goal of education are one and the same thing. —JOHN DEWEY

Truman makes friends without influencing people,' noted Arthur Schlesinger Jr. 'Dewey influences people without making friends.

Faith in the possibilities of continued and rigorous inquiry does not limit access to truth to any channel or scheme of things. It does not first say that truth is universal and then add there is but one road to it.

Like Dewey, I was lucky. I got to leave on my own terms. Find your place. Be happy with what you have. Treat everyone well. Live a good life. It isn’t about material things; it’s about love. And you can never anticipate love.

Public education does not serve a public. It creates a public. And in creating the right kind of public, the schools contribute toward strengthening the spiritual basis of the American Creed. That is how Jefferson understood it, how Horace Mann understood it, how John Dewey understood it, and in fact, there is no other way to understand it. The question is not, Does or doesn't public schooling create a public? The question is, What kind of public does it create? A conglomerate of self-indulgent consumers? Angry, soulless, directionless masses? Indifferent, confused citizens? Or a public imbued with confidence, a sense of purpose, a respect for learning, and tolerance? The answer to this question has nothing whatever to do with computers, with testing, with teacher accountability, with class size, and with the other details of managing schools. The right answer depends on two things, and two things alone: the existence of shared narratives and the capacity of such narratives to provide an inspired reason for schooling.

-You've got a . . . Lot of books, he said at last. -it's a sickness. -Are you . . . Seeing anyone for it? -I'm afraid it's untreatable. -is this the . . . Dewey decimal system? -No. But it's based on similar principles. Those are the British novelists. The French are in the kitchen. Homer, Virgil, and the other epics are by the tub. -I take it the . . . Transcendental its do better in the sunlight. -Exactly. -Do they need much water? -Not as much as you think. But lots of pruning. He pointed the volume toward a pile of books under my bed. -And the . . . Mushrooms? -The Russians. -Ah. -Who's winning? -Not me.

Intellectual progress usually occurs through sheer abandonment of questions together with both of the alternatives they assume -- an abandonment that results from their decreasing vitality and a change of urgent interest. We do not solve them: we get over them.

As we have seen there is some kind of continuity in any case since every experience affects for better or worse the attitudes which help decide the quality of further experiences, by setting up certain preference and aversion, and making it easier or harder to act for this or that end.

...it isn’t things and proximity, or even blood that holds us all together. What makes a family is love and loyalty.

Nothing is more tragic than failure to discover one’s true business in life, or to find that one has drifted or been forced by circumstance into an uncongenial calling.

A library's function is to give the public in the quickest and cheapest way: information, inspiration, and recreation. If a better way than the book can be found, we should use it.

An empirical philosophy is in any case a kind of intellectual disrobing. We cannot permanently divest ourselves of the intellectual habits we take on and wear when we assimilate the culture of our own time and place. But intelligent furthering of culture demands that we take some of them off, that we inspect them critically to see what they are made of and what wearing them does to us. We cannot achieve recovery of primitive naïveté. But there is attainable a cultivated naïveté of eye, ear and thought.

Don’t worry, due’ane,” He murmured lowly....“Who’s Dewey Anne.” I asked him, voice gruff. He was so familiar, this Bracken, but so strange, naked next to me. I could touch him, I realized with wonder. I could run my hands from his flank to his shoulder, and he would welcome the touch because he was mine. You are.” He whispered, and I met his eyes. “It’s elfish, the feminine noun for ‘other equal half’. You are my other. My everything.” --Wounded (Bracken and Cory)

But the player librarians all over the country were raving about most was Marjory Muldauer from Bloomfield Hills, Michigan. A gangly seventh grader, a foot taller than any of her competitors, Marjory Muldauer had memorized the ten categories of the Dewey decimal system before she entered preschool.

The world tends to recognize the unique and the loud, the rich and the self-serving, not those who do ordinary things extraordinarily well.

To those who suspect that intellect is a subversive force in society, it will not do to reply that intellect is really a safe, bland, and emollient thing. In a certain sense, the suspicious Tories and militant philistines are right: intellect is dangerous. Left free, there is nothing it will not reconsider, analyze, throw into question. "Let us admit the case of the conservative," John Dewey once wrote. "If we once start thinking no one can guarantee what will be the outcome, except that many objects, ends and institutions will be surely doomed. Every thinker puts some portion of an apparently stable world in peril, and no one can wholly predict what will emerge in its place." Further, there is no way of guaranteeing that an intellectual class will be discreet and restrained in the use of its influence; the only assurance that can be given to any community is that it will be far worse off if it denies the free uses of the power of intellect than if it permits them. To be sure, intellectuals, contrary to the fantasies of cultural vigilantes, are hardly ever subversive of a society as a whole. But intellect is always on the move against something: some oppression, fraud, illusion, dogma, or interest is constantly falling under the scrutiny of the intellectual class and becoming the object of exposure, indignation, or ridicule.

Now in many cases—too many cases—the activity of the immature human being is simply played upon to secure habits which are useful. He is trained like an animal rather than educated like a human being.

The only way to prepare for social life is to engage in social life. To form habits of social usefulness and serviceableness apart from any direct social need and motive, apart from any existing social situation, is, to the letter, teaching the child to swim by going through motions outside of the water.

Hence the great irony: Hayek, one of the greatest champions of individual liberty and economic freedom the world has ever known, believed that knowledge was communal. Dewey, the champion of socialism and collectivism, believed that knowledge was individual. Hayek's is a philosophy that treats individuals as the best judges of their own self-interests, which in turn yield staggering communal cooperation. Dewey's was the philosophy of a giant, Monty Pythonesque crowd shouting on cue: "We're All Individuals!

Education, therefore, is a process of living and not a preparation for future living.

Expertness of taste is at once the result and reward of constant exercise of thinking.

Knowledge is humanistic in quality not because it is about human products in the past, but because of what it does in liberating human intelligence and human sympathy. Any subject matter which accomplishes this result is humane, and any subject matter which does not accomplish it is not even educational.

The time was when a library was very like a museum and the librarian a mouser in musty books. The time is when the library is a school and the librarian in the highest sense a teacher.

For, as I have suggested, disruption of the unity of the self is not limited to the cases that come to physicians and institutions for treatment. They accompany every disturbance of normal relations of husband and wife, parent and child, group and group, class and class, nation and nation. Emotional responses are so total as compared with the partial nature of intellectual responses, of ideas and abstract conceptions, that their consequences are more pervasive and enduring. I can, accordingly, think of nothing of greater practical importance than the psychic effects of human relationships, normal and abnormal, should be the object of continues study, including among the consequences the indirect somatic effects.” – The unity of the human being

The river itself is not a hundred yards across, and pa and Vernon and Vardaman and Dewey Dell are the only things in sight not of that single monotony of desolation leaning with that terrific quality a little from right to left, as though we had reached the place where the motion of the wasted world accelerates just before the final precipice. Yet they appear dwarfed. It is as though the space between us were time: an irrevocable quality. It is as though time, no longer running straight before us in a diminishing line, now runs parallel between us like a looping string, the distance being the doubling accretion of the thread and not the interval between. The mules stand, their fore quarters already sloped a little, their rumps high. They too are breathing now with a deep groaning sound; looking back once, their gaze sweeps across us with in their eyes a wild, sad, profound and despairing quality as though they had already seen in the thick water the shape of the disaster which they could not speak and we could not see.

Sorrow and profound fatigue are at the heart of Dewey's silence. It had been his ambition to learn "exactly what happened in that house that night." Twice now he'd been told, and the two versions were very much alike, the only serious discrepancy being that Hickock attributed all four deaths to Smith, while Smith contended that Hickock had killed the two women. But the confessions, though they answered questions of how and why, failed to satisfy his sense of meaningful design. The crime was a psychological accident, virtually an impersonal act; the victims might as well have been killed by lightning. Except for one thing: they had experienced prolonged terror, they had suffered. And Dewey could not forget their sufferings. Nonetheless, he found it possible to look at the man beside him without anger - with, rather, a measure of sympathy - for Perry Smith's life had been no bed of roses but pitiful, an ugly and lonely progress toward one mirage and then another. Dewey's sympathy, however, was not deep enough to accommodate either forgiveness or mercy. He hoped to see Perry and his partner hanged - hanged back to back.

Personality must be educated, and personality cannot be educated by confining its operations to technical and specialized things, or to the less important relationships of life. Full education comes only when there is a responsible share on the part of each person, in proportion to capacity, in shaping the aims and policies of the social groups to which he belongs.

Preparation" is a treacherous idea. In a certain sense every experience should do something to prepare a person for later experiences of a deeper and more expansive quality. That is the very meaning of growth, continuity, reconstruction of experience. But it is a mistake to suppose that the mere acquisition of a certain amount of arithmetic, geography, history, etc., which is taught and studied because it may be useful at some time in the future, has this effect, and it is a mistake to suppose that acquisition of skills in reading and figuring will automatically constitute preparation for their right and effective use under conditions very unlike those in which they were acquired.

Collateral learning in the way of formation of enduring attitudes, of likes and dislikes, may be and often is much more important than the spelling lesson or lesson in geography or history that is learned. For these attitudes are fundamentally what count in the future. The most important attitude that can be formed is that of desire to go on learning. If impetus in this direction is weakened instead of being intensified, something much more than mere lack of preparation takes place. The pupil is actually robbed of native capacities which otherwise would enable him [sic] to cope with the circumstances that he meets in the course of his life. We often see persons who have had little schooling and in whose case the absence of set schooling proves to be a positive asset. They have at least retained their native common sense and power of judgement, and its exercise in the actual conditions of living has given them the precious gift of ability to learn from the experiences they have.

Until one morning, one of the coldest mornings of the year, when I came in with the book cart and found Jean Hollis Clark, a fellow librarian, standing dead still in the middle of the staff room. "I heard a noise from the drop box," Jean said. "What kind of noise?" "I think it's an animal." "A what?" "An animal," Jean said. "I think there's an animal in the drop box." That was when I heard it, a low rumble from under the metal cover. It didn't sound like an animal. It sounded like an old man clearing his throat. Gurr-gug-gug. Gurr-gug-gug. But the opening at the top of the chute was only a few inches wide, so that would be quite a squeeze for an old man. It had to be an animal. But what kind? I got down on my knees, reached over the lid, and hoped for a chipmunk. What I got instead was a blast of freezing air. The night before, the temperature had reached minus fifteen degrees, and that didn't take into account the wind, which cut under your coat and squeezed your bones. And on that night, of all nights, someone had jammed a book into return slot, wedging it open. It was as cold in the box as it was outside, maybe colder, since the box was lined with metal. It was the kind of cold that made it almost painful to breathe. I was still catching my breath, in fact, when I saw the kitten huddled in the front left corner of the box. It was tucked up in a little space underneath a book, so all I could see at first was its head. It looked grey in the shadows, almost like a little rock, and I could tell its fur was dirty and tangled. Carefully, I lifted the book. The kitten looked up at me, slowly and sadly, and for a second I looked straight into its huge golden eyes. The it lowered its head and sank back down into its hole. At that moment, I lost every bone in my body and just melted.

The trouble with purging the school curriculum of religious knowledge is that ultimate questions cannot be answered without reference to religious beliefs or at least to philosophy. With religion expelled from the schools, a clear field was left for the entrance of the mode of belief called humanitarianism, or secular humanism--the latter a term employed by the cultural historian Christopher Dawson. During the past four decades and more, the place that religion used to hold in American schooling, always a rather modest and non-dogmatic place, has been filled by secular humanism. Its root principle is that human nature and society may be perfected without the operation of divine grace. . . . In his book A Common Faith (1934), [John] Dewey advocated his brand of humanism as a religion. "Here are all the elements for a religious faith that shall not be confined to sect, class, or race," he wrote. "Such a faith has always been implicitly the common faith of mankind. It remains to make it explicit and militant." Much more evidence exists to suggest that humanitarianism, or secular humanism, should be regarded in law as a religion, with respect to both establishment and free exercise in the First Amendment. It is this non-theistic religion, hostile to much of the established morality and many existing American institutions, that has come close to being established as a "civil religion" in American public schools.

Of the things I had not known when I started out, I think the most important was the degree to which the legacy of the McCarthy period still lived. It had been almost seven years since Joe McCarthy had been censured when John Kennedy took office, and most people believed that his hold on Washington was over. ... among the top Democrats, against whom the issue of being soft on Communism might be used, and among the Republicans, who might well use the charge, it was still live ammunition. ... McCarthyism still lingered ... The real McCarthyism went deeper in the American grain than most people wanted to admit ... The Republicans’ long, arid period out of office [twenty years, ended by the Eisenhower administration], accentuated by Truman’s 1948 defeat of Dewey, had permitted the out-party in its desperation, to accuse the leaders of the governing party of treason. The Democrats, in the wake of the relentless sustained attacks on Truman and Acheson over their policies in Asia, came to believe that they had lost the White House when they lost China. Long after McCarthy himself was gone, the fear of being accused of being soft on Communism lingered among the Democratic leaders. The Republicans had, of course, offered no alternative policy on China (the last thing they had wanted to do was suggest sending American boys to fight for China) and indeed there was no policy to offer, for China was never ours, events there were well outside our control, and our feudal proxies had been swept away by the forces of history. But in the political darkness of the time it had been easy to blame the Democrats for the ebb and flow of history. The fear generated in those days lasted a long time, and Vietnam was to be something of an instant replay after China. The memory of the fall of China and what it did to the Democrats, was, I think, more bitter for Lyndon Johnson than it was for John Kennedy. Johnson, taking over after Kennedy was murdered and after the Kennedy patched-up advisory commitment had failed, vowed that he was not going to be the President of the United States who lost the Great Society because he lost Saigon. In the end it would take the tragedy of the Vietnam War and the election of Richard Nixon (the only political figure who could probably go to China without being Red-baited by Richard Nixon) to exorcise those demons, and to open the door to China.