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Saint Alphonsa
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Saint Alphonsa
Born
(1910-08-19)19 August 1910
Died
28 July 1946(1946-07-28) (aged 35)
Venerated in
Catholic Church
Beatified
8 February 1986
Canonized
12 October 2008, Vatican City by Pope Benedict XVI
Major shrine
St. Mary's Syro-Malabar Church, Bharananganam, Kerala, India
Feast
28 July (Syro-Malabar)
Attributes
Catholic saint
Patronage
Against illness, diseases related to feet, Cherupusha Mission League, India
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Saint Alphonsa, F.C.C., (born Anna Muttathupadathu; 19 August 1910 – 28 July 1946) was an Indian religious sister and educator. She was the first woman of Indian origin to be canonised as a saint by the Catholic Church, and the first canonised saint of the Syro-Malabar Catholic Church, an Eastern Catholic Church based in India. Her feast day is observed on July 28th.
Contents
[hide]
1 Life
1.1 Early life
1.2 Sister Alphonsa
1.3 Health decline
2 Death
3 Veneration
3.1 Beatification
3.2 Miracles
3.3 Canonization
3.4 Shrine
3.5 Feast
4 See also
5 References
6 External links
Life[edit]
Early life[edit]
St Alphonsa was born as Anna Muttathupadathu in a Syro-Malabar Nasrani family to Cherian Ouseph and Mary Muttathupadathu in Kudamalloor, near Kottayam, on 19 August 1910.[1] She was baptised on 27 August. Alphonsamma, as she was locally known, was born in Arpookara, a village in the princely state of Travancore within Kerala, India. This lies within the Archdiocese of Changanassery.
Her parents nicknamed her Annakkutty (little Anna). She had a difficult childhood and experienced loss and suffering early on in life. Anna's mother died when she was young, so her maternal aunt raised her. Hagiographies describe her early life as one of suffering at the hands of her stern foster mother and the teasing of schoolchildren.[2] Anna was educated by her great-uncle, Father Joseph Muttathupadathu. When Anna was three-years-old, she contracted eczema and suffered for over a year.[3]
In 1916 Anna started school in Arpookara. She received her First Communion on 27 November 1917. In 1918 she was transferred to a school in Muttuchira. Anna was from a rich family and because of that she received many marriage proposals from reputed families. Her foster mother wanted her to become a perfect housewife in a rich household. However, Anna sacrificed all this material fortune and wanted to dedicate her life to Jesus Christ. In 1923, Anna's feet were burnt when she fell into a pit of burning chaff; local hagiographies describe this as a self-inflicted injury in order to avoid her foster mother's attempt to arrange a marriage for her and thereby to fulfill her desire for becoming a Religious Sister instead.[2] This accident left her permanently partially disabled.
Sister Alphonsa[edit]
When it became possible, Anna joined the Franciscan Clarist Congregation, a religious congregation of the Third Order of St. Francis,[4] and through them, completed her schooling.
Anna arrived at the Clarist convent at Bharananganam, Kottayam district, on Pentecost Sunday 1927.[1] She received the postulant's veil on 2 August 1928 and took the name Alphonsa of the Immaculate Conception in honour of St. Alphonsus Ligouri, whose feast day it was.[5] In May 1929 Sister Alphonsa was assigned to teach at Malayalam High School at Vazhappally. Her foster mother died in 1930. She resumed her studies at Changanacherry, while working as a temporary teacher at a school at Vakakkad. On 19 May 1930 Alphonsa entered the novitiate of the congregation at Bharananganam. On 11 August 1931 she completed the novitiate and took her first vows.
Health decline[edit]
The period 1930–1935 was characterised by grave illness.[5] Sister Alphonsa took her permanent vows on 12 August 1936.[1] Two days later she returned to Bharananganam from Changanacherry. She then taught high school at St. Alphonsa Girl's High School, but was often sick and unable to teach.[3] For most of her years as a Clarist Sister she endured serious illness.
In December 1936, it is claimed that she was cured from her ailments through the intervention of the Kuriakose Elias Chavara[5] (who was beatified at the same ceremony as she), but on 14 June 1939 she was struck by a severe attack of pneumonia which left her weakened. On 18 October 1940, a thief entered her room in the middle of the night. This traumatic event caused her to suffer amnesia and weakened her again.
Her health continued to deteriorate over a period of months. She received extreme unction on 29 September 1941. The next day it is believed that she regained her memory, though not complete health. Her health improved over the next few years, until in July 1945 she developed gastroenteritis and liver problems that caused violent convulsions and vomiting.[6] During the last year of her life she came to know Father Sebastian Valopilly (later Bishop of Kerala) who frequently brought her communion. This bishop became famous in Kerala for championing the cause of poor people from all religious backgrounds who had come to live in Thalassery as a result of shortages elsewhere.
Death[edit]
After a series of serious health problems, she died on 28 July 1946, at a young age of 35. She was buried at St. Mary's Catholic Church, Bharananganam, Travancore (present day (Kottayam) in the Diocese of Palai.[7]
Veneration[edit]
Claims of her miraculous intervention began almost immediately upon her death and often involved the children of the convent school where she used to teach. On 2 December 1953, Cardinal Eugène Tisserant inaugurated the diocesan process for her beatification and Alphonsa was declared a Servant of God.
In 1985, Pope John Paul II formally approved a miracle attributed to her intercession and on 9 July she became "Venerable Sister Alphonsa".[8]
Beatification[edit]
Venerable Sister Alphonsa was beatified along with Father Kuriakose Elias Chavara, T.O.C.D., at Kottayam, on 8 February 1986 by Pope John Paul II during his Apostolic Pilgrimage to India.
During his speech at Nehru Stadium, the Pope said:
From early in her life, Sister Alphonsa experienced great suffering. With the passing of the years, the heavenly Father gave her an ever fuller share in the Passion of his beloved Son. We recall how she experienced not only physical pain of great intensity, but also the spiritual suffering of being misunderstood and misjudged by others. But she constantly accepted all her sufferings with serenity and trust in God. … She wrote to her spiritual director: "Dear Father, as my good Lord Jesus loves me so very much, I sincerely desire to remain on this sick bed and suffer not only this, but anything else besides, even to the end of the world. I feel now that God has intended my life to be an oblation, a sacrifice of suffering" (20 November 1944). She came to love suffering because she loved the suffering Christ. She learned to love the Cross through her love of the crucified Lord.[9]
Miracles[edit]
Hundreds of miraculous cures are claimed from her intervention, many of them involving straightening of clubbed feet, possibly because of her having lived with deformed feet herself. Two of these cases were submitted to the Congregation for the Causes of Saints as proof of her miraculous intervention. The continuing cures are chronicled in the magazine PassionFlower.[3]
Bishop Sebastian reported:
About ten years ago, when I was in a small village in Wayanad outside Manatavady, I saw a boy walking with some difficulty, using a stick. As he approached me I noted that both of his feet were turned upside down. I had a stack of holy cards in my pocket with Alphonsa's picture on them, so I pulled one of them out and gave it to the boy. When I told the boy that he should pray to this woman for the cure of his feet, the boy – he was quite smart for a ten-year-old boy – replied: "But I'm a Muslim, and, besides, I was born this way." I replied that God is very powerful, so let's pray. A few months later, a boy and a gentleman appeared at the house here. I didn't recognize them at first but soon learned that it was the Muslim boy with his father, here to tell me that his feet had been cured through their prayers to Sister Alphonsa. They showed me the calluses on the tops of his feet, and you could see the marks which had been made from the years of his walking with his feet turned under. Before they left, the three of us had our pictures taken.[2]
The boy had reportedly taken Alphonsa's picture card and asked Alphonsa to help fix his feet. Several days afterwards one of his feet supposedly turned around. He and the other members of his family then prayed for the cure of the second foot, which also supposedly turned around later.
Canonization[edit]
Birth centenary Commemorative coin released by the Reserve Bank of India
On Sunday, 12 October 2008, Pope Benedict XVI announced her canonization at a ceremony at Saint Peter's Square.[10] Indians from across the world, especially people from Kerala, gathered at the ceremony in Rome. Among them was a 10-year-old Kerala boy Jinil Joseph whose clubfoot – a birth defect – was, in the judgment of Vatican officials, miraculously healed after prayers to Alphonsa in 1999.[8]
The final ceremony for the canonization began with the holy relics of Alphonsa being presented to the Pope by Sister Celia, Mother General of the Franciscan Clarist Congregation, the congregation to which Sister Alphonsa belonged. Sister Celia was accompanied by Vice Postulator Father Francis Vadakkel and former Kerala minister K. M. Mani, all holding lit candles. Speaking in English, the Pope declared Sister Alphonsa a saint, after reading excerpts from the Bible. The Pope himself read out the biography of Alphonsa after the ceremony.
In the homily, Pope Benedict XVI recalled Saint Alphonsa's life as one of "extreme physical and spiritual suffering".
This exceptional woman … was convinced that her cross was the very means of reaching the heavenly banquet prepared for her by the Father, ,,, By accepting the invitation to the wedding feast, and by adorning herself with the garment of God's grace through prayer and penance, she conformed her life to Christ's and now delights in the "rich fare and choice wines" of the heavenly kingdom.
"(Her) heroic virtues of patience, fortitude and perseverance in the midst of deep suffering remind us that God always provides the strength we need to overcome every trial," the pope stated before the ceremony ended.[4]
The canonization was greeted with the bursting of firecrackers and the toll of church bells. St Mary’s Forane church at Kudmaloor, her home parish, also celebrated a special Mass.[11] The grave at St Mary’s Forane Church in Bharananganam where the Franciscan Clarist Sister was buried had a chapel built there, which houses her mortal remains.
Reserve bank of India Issued a 5 Rupees Commemorative Coin in 2009 marking the birth centenary of Saint Alphonsa.[12]
Tomb of Saint Alphonsa
Shrine[edit]
Her tomb at St. Mary's Syro-Malabar Catholic Church, Bharananganam, has become a pilgrimage site as miracles have been reported by some of the faithful.[13]
Feast[edit]
Thousands of people converge on the small town of Bharananganam when they celebrate the feast of Saint Alphonsa from 19 to 28 July each year; her tomb has been designated as a pilgrimage site with numerous miracles being reported by pious devotees.[13]
See also[edit]
Catholicism portal
Kuriakose Elias Chavara
Carmelites of Mary Immaculate
Saint Thomas Christians
Cyril Bernard Papali
Catholic Bishops Conference of India
Roman Catholicism in India
References[edit]
^ Jump up to: a b c "Hacked by HEx | Team Blackleets". stalphonsachurch.in. Retrieved 2017-12-08.
^ Jump up to: a b c Corinne G. Dempsey. Lessons in Miracles from Kerala, South India: Stories of Three "Christian" Saints. History of Religions, Vol. 39, No. 2, Christianity in India (Nov., 1999), pp. 150-176
^ Jump up to: a b c "Patron Saints Index". SQPN. Archived from the original on 15 October 2008.
^ Jump up to: a b "Beatification of Father Kuriakose Elias Chavara and Sister Alfonsa Muttathupandathu". Vatican. Retrieved 2009-10-08.
^ Jump up to: a b c "Saint Alphonsa:: History". www.syromalabarchurch.in. Retrieved 2017-12-08.
Jump up ^ "Alphonsa of the Immaculate Conception (1910-1946)", Vatican News service
Jump up ^ "St. Alphonsa", Kerala Catholic Times
^ Jump up to: a b "St. Alphonsa", St. Alphonsa Syro Malabar Catholic Church, Los Angeles, California
Jump up ^ "Beatification speech of Pope John Paul II". Alphonsa site. Archived from the original on 12 November 2013. Retrieved 2009-10-08.
Jump up ^ Indian Catholics cheer their first woman saint Archived 12 October 2008 at the Wayback Machine.
Jump up ^ "Catholic Church celebrates Alphonsa's canonisation". Chennai, India: The Hindu. 13 October 2008. Retrieved 2009-10-08.
Jump up ^ 5 Rupees Commemorative Coin of Saint Alphonsa https://www.youtube.com/watch?v=08qn1timKLI
^ Jump up to: a b "Sister Alphonsa's canonisation date to be decided on March 1". Chennai, India: The Hindu. 26 February 2008. Retrieved 2009-10-08.
External links[edit]
Wikimedia Commons has media related to Saint Alphonsa.
Official website
St. Alphonsa Anna Muttathupadam of the Immaculate Conception, F. C. C.
Pope John Paul II On Blessed Alphonsa of India
100 Maxims of the saint
Authority control
WorldCat Identities
VIAF: 128587396
LCCN: n88228272
ISNI: 0000 0001 0775 3441
GND: 124110940
BNF: cb13751474q (data)
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The School and Society
From Wikipedia, the free encyclopedia
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The School and Society: Being Three Lectures (1899) was John Dewey's first published work of length on education.[1] A highly influential publication in its own right,[2][3] it would also lay the foundation for his later work. In the lectures included in the initial publication, Dewey proposes a psychological, social, and political framework for progressive education. He argues that the progressive approach is both an inevitable product of the Industrial Revolution and a natural fit with the psychology of children. A final chapter details some of the experiments done at the University of Chicago Laboratory Schools.
Articles in the 1915 edition extended his argument with reprints of Dewey's work published in the Elementary School Record.[4]
Contents
[hide]
1 Background
1.1 The School and Social Progress
1.2 The School and the Life of the Child
1.3 Waste in Education
2 Additional chapters
2.1 Three Years of the University Elementary School
2.2 The Psychology of Elementary Education
2.3 Froebel's Educational Principles
2.4 The Aim of History in Elementary Education
3 Reception
4 International influence
5 References
6 External links
Background[edit]
Experimentation in education was widespread in the 19th century, and much of late 19th century experimentation involved the introduction of "hands on" activities into the classroom. Louisa Parsons Stone Hopkins captured the spirit of the time in her speech to the 1890 Boston Mechanic's Fair:
It has been difficult to escape from the traditions of an exclusively book education. The grammar schools, as their name indicates, have tied the child to the dead past, and confined him to the medieval form of brain activity and thought expression, until his connective tissues have ceased to be sensitive to the environment of nature, and he forgets the material and laws that touch him on every side : he observes nothing ; he discovers nothing ; he constructs nothing.[5]
There were many experiments with experiential learning at the time Dewey delivered his lectures. Here young children learn how a compass works by making one in a Washington D. C. school in 1899.
While the introduction of manual tasks in classroom was underway well before The School and Society's publication, Dewey's work helped to lay a coherent theoretical foundation for progressive experimentation in education.
The three lectures that comprise the bulk of the 1899 and 1900 editions were initially given as a fundraising lecture series in support of the Laboratory School.[3] From these lectures, Dewey raised $350 for the school.[6]:362
The lectures proceed in a pattern, the first dealing with the relation of the school to social progress, the second with the relation of the school to the psychology of the child, and the third with the organization of the school in accomplishing these aims.
The School and Social Progress[edit]
The first lecture examines the relationship of the educational needs to social progress. Dewey argues that with the coming of the industrial age many natural educative processes have been lost. In an agrarian society, children learned beside their parents, pairing learning with application and industry. Dewey explains such work built character, fostering independence and initiative, but that increasing specialization has eroded the possibility of such meaningful, engaging work in childhood.[7]:21–26
In this environment, the growing popularity of the "New Education" can be seen as "part and parcel of the whole social evolution" rather than an idea proceeding from "the over-ingenious minds of pedagogues".[7]:21 Where the agrarian system has disappeared, the modern school must now fill the gap. The school must become the new "child's habitat, where he learns through directed living."[7]:32
Students participate in a botany class in Washington D. C., 1899. By Frances Benjamin Johnston.
What does this look like in practice? Dewey tells an extended story of children engaged in sewing at his laboratory school. To do the fiber work they must create raw material from cotton and wool, but in so doing they learn a multitude of lessons in history, geography, engineering, and science. Dewey concludes the story:
I need not speak of the science involved in this — the study of the fibres, of geographical features, the conditions under which raw materials are grown, the great centres of manufacture and distribution, the physics involved in the machinery of production; nor, again, of the historical side — the influence which these inventions have had upon humanity. You can concentrate the history of all mankind into the evolution of the flax, cotton, and wool fibres into clothing.[7]:36
Dewey makes a plea that theory and practice not be separated, arguing that if we truly want to provide for a cultured populace that we must introduce into the educational process those activities "which appeal to those whose dominant interest is to do and to make."[7]:43 Since knowledge is moving "in all currents of society" we have no choice but to find ways to reach all students.[7]:40
The School and the Life of the Child[edit]
In the second lecture, the relation between schooling and the child is examined. It is here that Dewey proposes a student-centered curriculum. Authentic learning is valued, and must be centered on the natural interests of children: their desire to communicate with others, to build things, to inquire about things, and to express themselves artistically.
Dewey begins by talking about the physical bias of the classroom. Student desks are small, crowded together. They have room to hold a book, room for studying, but no room to create. Rather than being created as a space to work, the classroom is designed as a place to listen, and to read (another sort of listening). And not only to listen, but to listen "en masse".[7]:48–49
The listening bias creeps into the curriculum. When the core of a curriculum is listening en masse, then everybody may be tested on the same thing at given intervals. The child in this system is an afterthought; education may be structured, and in theory the child will bend to it.[7]:49–51
Dewey proposes a different "center of gravity" for the instruction: the child himself.[7]:51 This, Dewey claims, is how children are educated in an ideal home setting. Children naturally incline to activity, to conversation, creation, and inquiry. The nature of education must be to take that inclination and direct it toward valuable ends. As an example he describes a cooking class which through a series of questions by the teacher and students ultimately leads to lessons in organic chemistry and experiments regarding the effects of heat on the organic material of eggs.[7]:51–57
The impulses of children are described. They wish to communicate with others. They want to know the nature of things. They enjoy artistic expression. And they like to make things.[7]:59–61
After describing a number of other activities from the laboratory school he comes to what he sees as the largest "stumbling block" that traditionalists have with these approaches. Stimulating inquiry and interest is fine, they say, but "how, upon this basis, shall the child get the needed information; how shall he undergo the required discipline?"[7]:69–70
Dewey's short answer to that question is that the "needed information" and "required discipline" comes about in such settings—that inquiry for its own sake and the requirements of education are not at odds.[7]:70
Dewey's longer answer (and his conclusion to the lecture) is that we do a disservice to think of the imagination of the child as a separate faculty. Imagination and learning cannot be at odds, because "Unless culture be a superficial polish, a veneering of mahogany over common wood, it surely is this -- the growth of the imagination in flexibility, in scope, and in sympathy, till the life which the individual lives is informed with the life of nature and of society."[7]:73
Waste in Education[edit]
In the third lecture, Dewey takes on the issue of "waste in education" in a somewhat unusual mode. For Dewey, the primary waste in education is a waste of effort on the part of the school and time and effort on the part of the children.
Dewey's chart of the development of education in history. From The School and Society, 1900.
The waste, claims Dewey, is a result of isolation:
All waste is due to isolation. Organization is nothing but getting things into connection with one another, so that they work easily, flexibly, and fully. Therefore in speaking of this question of waste in education I desire to call your attention to the isolation of the various parts of the school system, to the lack of unity in the aims of education, to the lack of coherence in its studies and methods.[7]:78
The first isolation Dewey examines is the disconnection across the school career of the child. Kindergarten, he argues, comes out of Froebel's synthesis of observation of children's play with the early 19th century idealist symbolism of Schelling. It then becomes difficult to move students from kindergarten into the primary grades, which are organized around the practical concerns of the 16th century: reading and mathematics for commerce. From the primary school to the intermediate school there is another gap, with the intermediate school influenced by the grammar school of the Renaissance, an introduction into culture—at that time Latin and Greek, although in the 19th century other culture as well. Another gap exists between the intermediate school and the high school, which is largely a preparatory academy for entry into universities developed to meet medieval needs around professional study and cultural expansion.[7]:78–86
Dewey's conceptual design for a unified school.
While Dewey is careful to emphasize that these institutions have evolved over time, he notes that the patchwork nature of the sequence remains. The solution, according to Dewey, is to unify the sequence by connecting every part of the sequence to the world outside the school.
Dewey argues that the only way to unify the curriculum is to increase its connection to the world outside the classroom. Just as home and industry are not separate from the laboratories and research centers of the world, so the curriculum that finds its inspiration in the outside world can also be unified.
To illustrate this he provides a detailed description of a school building designed around the principle of these relationships. On the first floor the four corners represent practice, the machine shop, the textile industries, the dining room, and the kitchen. These are arrayed around the central library, illustrating always that the meaning of these activities are not the activities themselves, but the "theory of practical activities" which these activities help explicate. These activities are meaningful in the realm of the home and commerce to the individual, but they gain their social meaning from the collective knowledge of the center.
The second floor is similar, but more academic in focus. Arrayed around a central museum the art and music studios and the different libraries relate to one another, but also to the practical pursuits of the first floor. The textile needs of the first floor, for example, relate to the biological research of the second.
By relating school as a whole to life as a whole the various aims of the phases of education—the utility of the primary school, versus the culture and professional study of the high school—cease to pull in different directions. The growth of the child in "social capacity and service, his larger and more vital union with life, becomes the unifying aim" and the progression through disciplines merely phases of that growth.
Additional chapters[edit]
The 1899 and 1900 editions included a fourth chapter on the activities of the Laboratory School, whereas the 1915 edition contained a number of articles that had been published in the Educational Record around the time of School and Society's release.
Three Years of the University Elementary School[edit]
A short report on the expenses and structure of the Laboratory School at the University of Chicago, originally a transcription of a talk given by Dewey at the Parent's Association of the school in February 1899. In it Dewey goes over everything from the expenses of the school to the organization of the grades.
Of particular note is Dewey's insistence that the school was not formed to test ready-made ideas, rather
the educational conduct of the school, as well as its administration, the selection of subject-matter, and the working out of the course of study, as well as actual instruction of children, have been almost entirely in the hands of the teachers of the school; and that there has been a gradual development of the educational principles and methods involved, not a fixed equipment. The teachers started with question marks, rather than with fixed rules, and if any answers have been reached, it is the teachers in the school who have supplied them.
He then details some of the questions they set out to address—mainly how the academic and symbolic disciplines can be made relevant to the home and community life which forms the out-of-school environment of the child. After three years, claims, the school is still a work in progress, yet "some of our original questions have secured affirmative answers."
The Psychology of Elementary Education[edit]
Dewey describes the way in which changes in our understanding of psychology should alter educational practice. He outlines some of the changes he has seen in psychology that should impact teaching practice:
Newer psychology sees mental representation as socially constructed.
Newer psychology sees cognition as activity-directed.
Newer psychology sees the child's mind as different from the adult mind.
Dewey then details various ways that curriculum has come in line with these newer understandings, and in some cases anticipated them.
Froebel's Educational Principles[edit]
Dewey outlines Froebel's educational principles, explaining the places where the Laboratory School is in sympathy with Froebel's approach, but also critiquing Froebel's approach where they differ.
Drawing of Teacher Leading Children in "Finger Plays", one of the methods of imitation and abstraction preferred by Froebel.
His first critique is not so much of Froebel, but of those who follow Froebel as a system:
So far as occupations, games, etc., simply perpetuate those of Froebel and his earlier disciples, it may fairly be said that in many respects the presumption is against them...that in the worship of the external doings discussed by Froebel we have ceased to be loyal to his principle.
For Dewey, the teacher is a skilled professional who must always look to the particulars of the child and the environment when designing instruction; formulas cannot suffice.
His second critique is of Froebel's use of symbolism. This overreliance on symbolism as a guiding principle came about, says Dewey, because Froebel was operating without a scientific psychology, and because the nature of German culture of the time required to keep the culture of the Kindergarten apart from the rigid culture of the surrounding society. For Dewey, this emphasis on symbolism misunderstands the true imagination of the child which suffers from the abstraction and too-quick variety of Froebel's method.
A final critique is that of motivation. Dewey argues that while imitation is a powerful tool in education, it cannot be the sole motive of the child's learning. The child, if she is to learn anything, must have and own a conception of the why of the activity as well as the how. He concludes with a plea that the gap between methodologies in kindergarten and primary school be bridged, in the interest of a more productive and pedagogically consistent path for the child.
The Aim of History in Elementary Education[edit]
Originally published in Elementary School Record No. 8. Argues that "whatever history may be for the scientific historian, for the educator it must be an indirect sociology." By understanding the "motors" of history the child comes to understand the forces and organizations of her own time.
Dewey also details the methods in use in the laboratory school at the time. Key to the method is letting the students "live in the times", comprehending the challenges the people of that time faced, and endeavoring to discover solutions. As they compare their solutions with the solutions of the past, they understand the past a model for problem-solving in the present. Primary sources are privileged, and textbooks avoided. Above all, history is a tool of "social inquiry".[8]
Reception[edit]
The 1900 edition was warmly received and widely translated and published.
By the time of the 1915 edition, the Elementary School Record went so far as to say:
It is given only to a few men to write educational classics. Since Spencer wrote his essays there has not been a more important contribution to educational reform than Dewey's School and Society. [4]:69
International influence[edit]
The book had almost immediate popularity and influence, with three printings within its first year, comprising 7,500 copies between them.[9][7]:6
Impressions history from copyright page of late impression of 1900 edition.
Worldwide influence followed. It was published in Britain, almost immediately, in 1900.
There is some disagreement on what language the book was first translated into. Thomas Popekewitz states the first translation was into Czech in 1904.[1] Bonoso claims a Spanish version, translated by Domingo Barnés Salinas, appeared in Latin America as early as 1900.[10] Hickman also credits Barnes with the first Spanish translation, but dates it at 1915, and gives Japan the distinction of having the first translation in 1901.[11]
In Germany, the first chapter, on "School and Social Progress" was published in a journal in 1903.[12] A German translation of the entire work followed in 1905.[13]
It was translated into Russian, and may have influenced Pavel Blonsky and a young Lev Vygotsky[14]
All in all, was translated into a dozen languages.[3]
References[edit]
^ Jump up to: a b Thomas S. Popkewitz (11 December 2005). Inventing the Modern Self and John Dewey: Modernities and the Traveling of Pragmatism in Education. Palgrave Macmillan. pp. 7–. ISBN 978-1-4039-7841-7.
Jump up ^ "John Dewey - The Encyclopaedia of Educational Philosophy and Theory (edited by M. Peters, B. Zarnic, T. Besley and A. Gibbons) - EEPAT". eepat.net. Retrieved 2015-05-22.
^ Jump up to: a b c Morris, Clarence (1 January 1971). The Great Legal Philosophers: Selected Readings in Jurisprudence. University of Pennsylvania Press. pp. 495–. ISBN 0-8122-1008-5.
^ Jump up to: a b Review (September 1916). "Educational Writings". Elementary School Journal.
Jump up ^ Hopkins, Louisa Parsons Stone (1892). The Spirit of the New Education. Lee and Shepard. pp. 2–.
Jump up ^ Dewey, John (1983). The Middle Works of John Dewey, 1899-1924. SIU Press. pp. 363–. ISBN 978-0-8093-0753-1.
^ Jump up to: a b c d e f g h i j k l m n o p q Dewey, John (1900). The School and Society. Chicago: University of Chicago.
Jump up ^ Provenzoi, Eugene F. (May 1979). "History as Experiment: The Role of the Laboratory School in the Development of John Dewey's Philosophy of History". The History Teacher. 12: 373–382. doi:10.2307/491145. JSTOR 491145.
Jump up ^ John Dewey (1983). The Middle Works of John Dewey, 1899-1924. SIU Press. pp. 363–364. ISBN 978-0-8093-0753-1.
Jump up ^ "Antón Donoso, John Dewey in Spain and in Spanish America, International Philosophical Quarterly (Philosophy Documentation Center)". www.pdcnet.org. Retrieved 2015-05-23.
Jump up ^ Larry A Hickman; Giuseppe Spadafora (24 April 2009). John Dewey's Educational Philosophy in International Perspective: A New Democracy for the Twenty-First Century. SIU Press. pp. 144–. ISBN 978-0-8093-2911-3.
Jump up ^ Democracy and the Intersection of Religion: The Reading of John Dewey's Understanding of Democracy and Education. McGill-Queen's Press. 2010. pp. 87–. ISBN 9780773537842.
Jump up ^ Thomas S. Popkewitz (11 December 2005). Inventing the Modern Self and John Dewey: Modernities and the Traveling of Pragmatism in Education. Palgrave Macmillan. pp. 70–. ISBN 978-1-4039-7841-7.
Jump up ^ Glassman, Michael (May 2001). "Dewey and Vygotsky: Society, Experience, and Inquiry in Educational Practice". Educational Researcher. 30 (4): 3–14. doi:10.3102/0013189x030004003.
External links[edit]
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