This paper traces the development of Dewey’s idea of democracy, reassesses its peculiar and inclusive qualities, and whilst it confirms the limitations of his idea, suggests its applicability to modern society in the 21st century. First, I analyzed papers from the 1880s to examine the origin and development of Dewey’s notion of democracy. Among the papers is one in which Dewey critiqued H. Maine’s argument in Popular Government that democracy as politics is nothing more than the rule of the majority. Against this claim, Dewey insisted that democracy is not merely a political form, but also an entity of moral and spiritual association. Dewey envisioned society as an organism, and as such, could be used to improve society. In this democracy, individuals would perform without social barriers; they are both free from one other and yet work together for a common purpose. Second, in Democracy and Education, Dewey explains how problems addressed by a systematic and planned education system are not only better able to cope with challenges, but also help to contribute to a democratic, collaborative society. In Chapter 7, Dewey presents the following criteria for determining whether a particular society is democratic: shared experiences, the expansion of a scope of interests, and the freedom to exercise the abilities of a diverse population of individuals. Dewey believed these democratic characteristics are also related to educational issues important to address in schools. Third, I examined where Dewey’s peculiar idea of democracy originated and under what social circumstances it was conceived. In School and Society, Dewey emphasizes the significance of the educative power of home and the community. This very idea would influence the place that ‘occupation’ earns at the heart of the experimental school curriculum. Additionally, for the democratic spirit to permeate the educational environment, school must be a place of collaborative living. Finally, Dewey felt that learning at school needs to be continuous with learning within society. Fourth, I discuss the question of how school should contribute to the construction of a democratic society. The position of pragmatism could be called “the ethical fallibilism of democracy.” Democracy is not based on the principle of infallibility but rather on the premise that its meaning is constantly updated and explored. The notion of a democracy without principles questions a society’s ideals. In conclusion, I posit that Dewey’s democracy as a way of life finds a middle ground between procedural democracy and substantive democracy. Regarding the issue of education, this research suggests that a potential for educational practice based on pragmatism lies in the formation of habits with a democratic disposition directed both by social and collaborative intelligences.
Haruhiko MATSUSHITA (Thu,) studied this question.