John dewey's first educational creed: What is education? I believe that all education is carried out through personal participation in human social consciousness. This process begins almost unconsciously at birth. It constantly develops personal ability, cultivates personal consciousness, forms personal habits, exercises personal thoughts and stimulates personal feelings and emotions. Because of this unconscious education, individuals gradually share the wisdom and moral wealth accumulated by human beings. He became the inheritor of the inherent cultural capital. The most formal and professional education in the world is really inseparable from this universal process. Education can only organize or distinguish this process in a certain direction. The only real education comes from the stimulation of children's ability, which is caused by the various requirements of the social situation that children feel. These requirements stimulated him as a member of the collective and made him emerge from the original narrow range of actions and feelings; But also enables him to imagine himself from the collective interests to which he belongs. He knows what these activities mean in social language by others' reactions to his own activities. The value of these activities is embodied in social language. For example, because of others' reaction to his voice, children gradually understand what that voice means, and this voice gradually becomes a language with clear syllables, so they are guided to the unified and rich thoughts and emotions summarized in language now. This educational process has two aspects: one is psychological and the other is sociological. They are equally important and cannot be neglected. Otherwise, bad consequences will follow. Both are based on psychology. Children's own instinct and ability provide material for all education and point out the starting point. Except that the efforts of educators are related to some activities that children actively do not rely on educators, education has become an external pressure. Although such education may have some superficial effects, it cannot be called education. Therefore, without in-depth observation of individual psychological structure and activities, the process of education will become accidental and random. If it happens that children's activities are consistent, it can play a role; If not, then you will encounter resistance, disharmony, or restrict your child's nature. In order to correctly explain children's abilities, we must understand the social situation and the present situation of civilization. Children have their own instincts and tendencies, and we don't know what they mean until we can turn them into something equivalent to their society. We must be able to bring them into the past society and regard them as the legacy of the previous generation of human activities. We must also be able to project them into the future and see what their results will be. In the previous example, it is in this way that children's hopes and abilities for future social communication and conversation can be seen from their voices, so that people can treat this instinct correctly. Psychological and social aspects are organically linked, and education cannot be regarded as a compromise between the two or one is superior to the other. Some people say that the psychological definition of education is empty and formal-it only gives us an idea of developing all mental abilities, but it doesn't give us an idea of how to use them. On the other hand, some people firmly believe that the social definition of education (that is, understanding education as adapting to civilization) will make education a compulsory and external process, and as a result, individual freedom will be subordinate to a predetermined social and political state. If one aspect is considered isolated and has nothing to do with the other, then both opposing arguments are correct. In order to know what ability is, we must know what its purpose, purpose or function is; And these are impossible to know unless we think that individuals are active in social relations. On the other hand, under the current circumstances, the only adaptation we can give children is the adaptation they get by giving full play to their abilities. Because of the emergence of democracy and modern industry, we can't clearly predict what the culture will look like in 20 years, so we can't prepare our children to adapt to certain stereotypes. Preparing children for future life means enabling them to manage themselves; We should train him to make full use of all his energy at any time; His eyes, ears and hands have become tools to listen to orders at any time. His judgment can understand the surrounding conditions in which it must play a role, and his action ability can be trained to the extent of economic and effective activities. Unless we constantly pay attention to personal abilities, hobbies and interests-that is, unless we constantly turn education into psychological terms, this adaptation is impossible to achieve. In short, I believe that educated individuals are individuals in society, and society is an organic combination of many individuals. If we take away social factors from children, we will only have an abstract thing left. If we give up personal factors from the social aspect, we will only have a rigid and lifeless collective. Therefore, education must begin with the psychological exploration of children's energy, interests and habits. Every aspect of it must be mastered with reference to these considerations. These abilities, interests and habits must be constantly clarified-we must understand their meaning. They must be explained by social things equivalent to them-by what they can do in social affairs.