John Dewey

Dewey in 1902
Born	(1859-10-20)October 20, 1859 Burlington, Vermont
Died	June 1, 1952(1952-06-01) (aged 92) New York
Era	20th-century philosophy
Region	Western Philosophy
School	Pragmatism
Main interests	Philosophy of education, Epistemology, Journalism, Ethics
Notable ideas	Reflective Thinking[1] American Association of University Professors Inquiry into Moscow show trials about Trotsky Educational progressivism
Influenced by Plato · Rousseau · Kant · Hegel · Peirce · James · Ladd  · Ward · Wundt
Influenced Veblen · Santayana · Kaplan · Hu Shih · Hook · Young radicals · Greene · Putnam · Chomsky  · Habermas · Rorty · West · Durkheim

John Dewey (October 20, 1859 – June 1, 1952) was an American philosopher, psychologist and educational reformer whose ideas have been influential in education and social reform. Dewey was an important early developer of the philosophy of pragmatism and one of the founders of functional psychology. He was a major representative of progressive education and liberalism.^[2][3]

Although Dewey is known best for his publications concerning education, he also wrote about many other topics, including experience, nature, art, logic, inquiry, democracy, and ethics.

In his advocacy of democracy, Dewey considered two fundamental elements—schools and civil society—as being major topics needing attention and reconstruction to encourage experimental intelligence and plurality. Dewey asserted that complete democracy was to be obtained not just by extending voting rights but also by ensuring that there exists a fully formed public opinion, accomplished by effective communication among citizens, experts, and politicians, with the latter being accountable for the policies they adopt.^{[citation needed]}

Life and works[link]

Dewey was born in Burlington, Vermont, to a family of modest means.^[4] Like his older brother, Davis Rich Dewey, he attended the University of Vermont, from which he graduated (Phi Beta Kappa)^[5] in 1879. A significant professor of Dewey's at the University of Vermont was Henry A. P. Torrey, the son-in-law and nephew of former University of Vermont president Joseph Torrey. Dewey studied privately with Torrey between his graduation from Vermont and his enrollment at Johns Hopkins University.^[6][7]

After two years as a high-school teacher in Oil City, Pennsylvania and one teaching elementary school in the small town of Charlotte Vermont, Dewey decided that he was unsuited for employment in primary or secondary education. After studying with George Sylvester Morris, Charles Sanders Peirce, Herbert Baxter Adams, and G. Stanley Hall, Dewey received his Ph.D. from the School of Arts & Sciences at Johns Hopkins University. In 1884, he accepted a faculty position at the University of Michigan (1884–88 and 1889–94) with the help of George Sylvester Morris. His unpublished and now lost dissertation was titled "The Psychology of Kant."

In 1894 Dewey joined the newly founded University of Chicago (1894–1904) where he developed his belief in an empirically based theory of knowledge, becoming associated with the newly emerging Pragmatic philosophy. His time at the University of Chicago resulted in four essays collectively entitled Thought and its Subject-Matter, which was published with collected works from his colleagues at Chicago under the collective title Studies in Logical Theory (1903). During that time Dewey also initiated the University of Chicago Laboratory Schools, where he was able to actualize the pedagogical beliefs that provided material for his first major work on education, The School and Social Progress (1899). Disagreements with the administration ultimately caused his resignation from the University, and soon thereafter he relocated near the East Coast. In 1899, Dewey was elected president of the American Psychological Association. From 1904 until his retirement in 1930 he was professor of philosophy at both Columbia University and Columbia University's Teachers College.^[8] In 1905 he became president of the American Philosophical Association. He was a longtime member of the American Federation of Teachers.

Along with the historian Charles A. Beard, economists Thorstein Veblen and James Harvey Robinson, Dewey is one of the founders of The New School. Dewey's most significant writings were "The Reflex Arc Concept in Psychology" (1896), a critique of a standard psychological concept and the basis of all his further work; Democracy and Education (1916), his celebrated work on progressive education; Human Nature and Conduct (1922), a study of the function of habit in human behavior; The Public and its Problems (1927), a defense of democracy written in response to Walter Lippmann's The Phantom Public (1925); Experience and Nature (1925), Dewey's most "metaphysical" statement; Art as Experience (1934), Dewey's major work on aesthetics; A Common Faith (1934), a humanistic study of religion originally delivered as the Dwight H. Terry Lectureship at Yale; Logic: The Theory of Inquiry (1938), a statement of Dewey's unusual conception of logic; Freedom and Culture (1939), a political work examining the roots of fascism; and Knowing and the Known (1949), a book written in conjunction with Arthur F. Bentley that systematically outlines the concept of trans-action, which is central to his other works. While each of these works focuses on one particular philosophical theme, Dewey included his major themes in most of what he published. He published more than 700 articles in 140 journals, and approximately 40 books.

Reflecting his immense influence on 20th-century thought, Hilda Neatby, in 1953, wrote "Dewey has been to our age what Aristotle was to the later middle ages, not a philosopher, but the philosopher."^[9]

Dewey was first married to Alice Chipman. They had six children.^[10] His second wife was Roberta Lowitz Grant.^[11]

The United States Postal Service honored Dewey with a Prominent Americans series 30¢ postage stamp.

Functional psychology[link]

At University of Michigan, Dewey published his first two books, Psychology (1887), and Leibniz's New Essays Concerning the Human Understanding (1888), both of which expressed Dewey's early commitment to British neo-Hegelianism. In Psychology, Dewey attempted a synthesis between idealism and experimental science.^[12]

While still professor of philosophy at Michigan, Dewey and his junior colleagues, James Hayden Tufts and George Herbert Mead, together with his student James Rowland Angell, all influenced strongly by the recent publication of William James' Principles of Psychology (1890), began to reformulate psychology, emphasizing the social environment on the activity of mind and behaviour rather than the physiological psychology of Wundt and his followers.

By 1894, Dewey had joined Tufts, with whom he would later write Ethics (1908), at the recently founded University of Chicago and invited Mead and Angell to follow him, the four men forming the basis of the so-called "Chicago group" of psychology.

Their new style of psychology, later dubbed functional psychology, had a practical emphasis on action and application. In Dewey's article "The Reflex Arc Concept in Psychology" which appeared in Psychological Review in 1896, he reasons against the traditional stimulus-response understanding of the reflex arc in favor of a "circular" account in which what serves as "stimulus" and what as "response" depends on how one considers the situation, and defends the unitary nature of the sensory motor circuit. While he does not deny the existence of stimulus, sensation, and response, he disagreed that they were separate, juxtaposed events happening like links in a chain. He developed the idea that there is a coordination by which the stimulation is enriched by the results of previous experiences. The response is modulated by sensorial experience.

Dewey was elected president of the American Psychological Association in 1899.

John Dewey's USA Stamp

In 1984, the American Psychological Association announced that Lillian Moller Gilbreth (1878–1972) had become the first psychologist to be commemorated on a United States postage stamp. However, psychologists Gary Brucato Jr. and John D. Hogan later made the case that this distinction actually belonged to John Dewey, who had been celebrated on an American stamp 17 years earlier. While some psychology historians consider Dewey more of a philosopher than a bona fide psychologist,^[13] the authors noted that Dewey was a founding member of the A.P.A., served as the A.P.A.'s eighth President in 1899, and was the author of an 1896 article on the reflex arc which is now considered a basis of American functional psychology.^[14]

Dewey also expressed interest in work in the psychology of visual perception performed by Dartmouth research professor Adelbert Ames, Jr. He had great trouble with listening, however, because it is known Dewey could not distinguish musical pitches - in other words was tone deaf.^[15]

Pragmatism and instrumentalism[link]

Although Dewey referred to his philosophy as "instrumentalism" rather than pragmatism, he was one of the three major figures in American pragmatism, along with Charles Sanders Peirce, who invented the term, and William James, who popularized it. Dewey worked from strongly Hegelian influences, unlike James, whose intellectual lineage was primarily British, drawing particularly on empiricist and utilitarian ideas.^[16] Neither was Dewey so pluralist or relativist as James. He stated that value was a function not of whim nor purely of social construction, but a quality situated in events ("nature itself is wistful and pathetic, turbulent and passionate" (Experience and Nature).

James also stated that experimentation (social, cultural, technological, philosophical) could be used as an approximate arbiter of truth. For example he felt that, for many people who lacked "over-belief" of religious concepts, human life was superficial and rather uninteresting, and that while no one religious belief could be demonstrated as the correct one, we are all responsible for making a gamble on one or another theism, atheism, monism, etc. Dewey, in contrast, while honoring the important function that religious institutions and practices played in human life, rejected belief in any static ideal, such as a personal god. Dewey felt that only scientific method could reliably increase human good.

Of the idea of God, Dewey said, "it denotes the unity of all ideal ends arousing us to desire and actions."^[17]

As with the reemergence of progressive philosophy of education, Dewey's contributions to philosophy as such (he was, after all, much more a professional philosopher than an educator) have also reemerged with the reassessment of pragmatism, beginning in the late 1970s, by philosophers like Richard Rorty, Richard J. Bernstein and Hans Joas.

Because of his process-oriented and sociologically conscious opinion of the world and knowledge, his theory is considered sometimes as a useful alternative to both modern and postmodern theory. Dewey's non-foundational method pre-dates postmodernism by more than half a century. Recent exponents (like Rorty) have not always remained faithful to Dewey's original ideas, though this itself is completely consistent with Dewey's own usage of other writers and with his own philosophy— for Dewey, past doctrines always require reconstruction in order to remain useful for the present time.

Dewey's philosophy has had other names than "pragmatism". He has been called an instrumentalist, an experimentalist, an empiricist, a functionalist, and a naturalist. The term "transactional" may better describe his views, a term emphasized by Dewey in his later years to describe his theories of knowledge and experience.

Epistemology[link]

The terminology problem in the fields of epistemology and logic is partially due, according to Dewey and Bentley,^[18] to inefficient and imprecise use of words and concepts that reflect three historic levels of organization and presentation.^[19] In the order of chronological appearance, these are:

• Self-Action: Prescientific concepts regarded humans, animals, and things as possessing powers of their own which initiated or caused their actions.

• Interaction: as described by Newton, where things, living and inorganic, are balanced against something in a system of interaction, for example, the third law of motion states that for every action there is an equal and opposite reaction.
• Transaction: where modern systems of descriptions and naming are employed to deal with multiple aspects and phases of action without any attribution to ultimate, final, or independent entities, essences, or realities.

A series of characterizations of Transactions indicate the wide range of considerations involved.^[20]

Logic and method[link]

Dewey sees paradox in contemporary logical theory. Proximate subject matter garners general agreement and advance, while the ultimate subject matter of logic generates unremitting controversy. In other words, he challenges confident logicians to answer the question of the truth of logical operators. Do they function merely as abstractions (e.g., pure mathematics) or do they connect in some essential way with their objects, and therefore alter or bring them to light?^[21]

Logical positivism also figured in Dewey's thought. About the movement he wrote that it "eschews the use of 'propositions' and 'terms', substituting 'sentences' and 'words'." ("General Theory of Propositions", in Logic: The Theory of Inquiry) He welcomes this changing of referents "in as far as it fixes attention upon the symbolic structure and content of propositions." However, he registers a small complaint against the use of "sentence" and "words" in that without careful interpretation the act or process of transposition "narrows unduly the scope of symbols and language, since it is not customary to treat gestures and diagrams (maps, blueprints, etc.) as words or sentences." In other words, sentences and words, considered in isolation, do not disclose intent, which may be inferred or "adjudged only by means of context."^[21]

Yet Dewey was not entirely opposed to modern logical trends. Concerning traditional logic, he states:

"Aristotelian logic, which still passes current nominally, is a logic based upon the idea that qualitative objects are existential in the fullest sense. To retain logical principles based on this conception along with the acceptance of theories of existence and knowledge based on an opposite conception is not, to say the least, conductive to clearness – a consideration that has a good deal to do with existing dualism between traditional and the newer relational logics.

—(Qualitative Thought 1930)

Louis Menand argues in The Metaphysical Club that Jane Addams had been critical of Dewey's emphasis on antagonism in the context of a discussion of the Pullman strike of 1894. In a later letter to his wife, Dewey confessed that Addams' argument was

"the most magnificent exhibition of intellectual & moral faith I ever saw. She converted me internally, but not really, I fear.... When you think that Miss Addams does not think this as a philosophy, but believes it in all her senses & muscles-- Great God... I guess I'll have to give it [all] up & start over again."

He went on to add,

"I can see that I have always been interpreting dialectic wrong end up, the unity as the reconciliation of opposites, instead of the opposites as the unity in its growth, and thus translated the physical tension into a moral thing... I don't know as I give the reality of this at all,... it seems so natural & commonplace now, but I never had anything take hold of me so."^[22]

In a letter to Addams herself, Dewey wrote, clearly influenced by his conversation with her:

"Not only is actual antagonizing bad, but the assumption that there is or may be antagonism is bad-- in fact, the real first antagonism always comes back to the assumption."

Aesthetics[link]

Art as Experience (1934) is Dewey's major writing on aesthetics. It is, according to his place in the Pragmatist tradition that emphasizes community, a study of the individual art object as embedded in (and inextricable from) the experiences of a local culture. Dewey attempted to justify the idiosyncratic collection of modern art that was assembled by the wealthy Albert C. Barnes at the Barnes Foundation. See his Experience and Nature for an extended discussion of 'Experience' in Dewey's philosophy.

On democracy[link]

The overriding theme of Dewey's works was his profound belief in democracy, be it in politics, education or communication and journalism. As Dewey himself stated in 1888, while still at the University of Michigan, "Democracy and the one, ultimate, ethical ideal of humanity are to my mind synonymous."^[23]

With respect to technological developments in a democracy:

"Persons do not become a society by living in physical proximity any more than a man ceases to be socially influenced by being so many feet or miles removed from others"

—John Dewey from Andrew Feenberg's "Community in the Digital Age"

His work on democracy influenced one of his students, Dr Ambedkar, who later went on to become one of the founding fathers of independent India.^[24]

On education[link]

Dewey's educational theories were presented in My Pedagogic Creed (1897), The School and Society (1900), The Child and the Curriculum (1902), Democracy and Education (1916) and Experience and Education (1938). Throughout these writings, several recurrent themes ring true; Dewey continually argues that education and learning are social and interactive processes, and thus the school itself is a social institution through which social reform can and should take place. In addition, he believed that students thrive in an environment where they are allowed to experience and interact with the curriculum, and all students should have the opportunity to take part in their own learning.

The ideas of democracy and social reform are continually discussed in Dewey’s writings on education. Dewey makes a strong case for the importance of education not only as a place to gain content knowledge, but also as a place to learn how to live. In his eyes, the purpose of education should not revolve around the acquisition of a pre-determined set of skills, but rather the realization of one’s full potential and the ability to use those skills for the greater good. He notes that "to prepare him for the future life means to give him command of himself; it means so to train him that he will have the full and ready use of all his capacities" (1897, p. 6).^[25] In addition to helping students realize their full potential, Dewey goes on to acknowledge that education and schooling are instrumental in creating social change and reform. He notes that "education is a regulation of the process of coming to share in the social consciousness; and that the adjustment of individual activity on the basis of this social consciousness is the only sure method of social reconstruction" (1897, p. 16).

In addition to his ideas regarding what education is and what effect it should have on society, Dewey also had specific notions regarding how education should take place within the classroom. In The Child and the Curriculum (1902), Dewey discusses two major conflicting schools of thought regarding educational pedagogy. The first is centered on the curriculum and focuses almost solely on the subject matter to be taught. Dewey argues that the major flaw in this methodology is the inactivity of the student; within this particular framework, "the child is simply the immature being who is to be matured; he is the superficial being who is to be deepened" (1902, p. 13).^[26] He argues that in order for education to be most effective, content must be presented in a way that allows the student to relate the information to prior experiences, thus deepening the connection with this new knowledge.

At the same time, Dewey was alarmed by many of the "child-centered" excesses of educational-school pedagogues who claimed to be his followers, and he argued that too much reliance on the child could be equally detrimental to the learning process. In this second school of thought, "we must take our stand with the child and our departure from him. It is he and not the subject-matter which determines both quality and quantity of learning" (Dewey, 1902, p. 13-14). According to Dewey, the potential flaw in this line of thinking is that it minimizes the importance of the content as well as the role of the teacher.

In order to rectify this dilemma, Dewey advocated for an educational structure that strikes a balance between delivering knowledge while also taking into account the interests and experiences of the student. He notes that "the child and the curriculum are simply two limits which define a single process. Just as two points define a straight line, so the present standpoint of the child and the facts and truths of studies define instruction" (Dewey, 1902, p. 16). It is through this reasoning that Dewey became one of the most famous proponents of hands-on learning or experiential education, which is related to, but not synonymous with experiential learning. He argued that "if knowledge comes from the impressions made upon us by natural objects, it is impossible to procure knowledge without the use of objects which impress the mind" (Dewey, 1916/2009, p. 217-218).^[27] Dewey’s ideas went on to influence many other influential experiential models and advocates. Many researchers even credit him with the influence of Project Based Learning (PBL) which places students in the active role of researchers.

Dewey not only re-imagined the way that the learning process should take place, but also the role that the teacher should play within that process. According to Dewey, the teacher should not be one to stand at the front of the room doling out bits of information to be absorbed by passive students. Instead, the teacher’s role should be that of facilitator and guide. As Dewey (1897) explains it:

The teacher is not in the school to impose certain ideas or to form certain habits in the child, but is there as a member of the community to select the influences which shall affect the child and to assist him in properly responding to these influences (p. 9).

Thus the teacher becomes a partner in the learning process, guiding students to independently discover meaning within the subject area. This philosophy has become an increasingly popular idea within present-day teacher preparatory programs.

As well as his very active and direct involvement in setting up educational institutions such as the University of Chicago Laboratory Schools (1896) and The New School for Social Research (1919), many of Dewey's ideas influenced the founding of Bennington College and Goddard College in Vermont, where he served on the Board of Trustees. Dewey's works and philosophy also held great influence in the creation of the short-lived Black Mountain College in North Carolina, an experimental college focused on interdisciplinary study, and whose faculty included Buckminster Fuller, Willem de Kooning, Charles Olson, Franz Kline, Robert Duncan, and Robert Creeley, among others. Black Mountain College was the locus of the "Black Mountain Poets" a group of avant-garde poets closely linked with the Beat Generation and the San Francisco Renaissance.

On journalism[link]

Since the mid-1980s, Deweyan ideas have experienced revival as a major source of inspiration for the public journalism movement. Dewey's definition of "public," as described in The Public and its Problems, has profound implications for the significance of journalism in society. As suggested by the title of the book, his concern was of the transactional relationship between publics and problems. Also implicit in its name, public journalism seeks to orient communication away from elite, corporate hegemony toward a civic public sphere. "The 'public' of public journalists is Dewey's public."

Dewey gives a concrete definition to the formation of a public. Publics are spontaneous groups of citizens who share the indirect effects of a particular action. Anyone affected by the indirect consequences of a specific action will automatically share a common interest in controlling those consequences, i.e., solving a common problem.^[28]
Since every action generates unintended consequences, publics continuously emerge, overlap, and disintegrate.

In The Public and its Problems, Dewey presents a rebuttal to Walter Lippmann’s treatise on the role of journalism in democracy. Lippmann’s model was a basic transmission model in which journalists took information given to them by experts and elites, repackaged that information in simple terms, and transmitted the information to the public, whose role was to react emotionally to the news. In his model, Lippmann supposed that the public was incapable of thought or action, and that all thought and action should be left to the experts and elites.

Dewey refutes this model by assuming that politics is the work and duty of each individual in the course of his daily routine. The knowledge needed to be involved in politics, in this model, was to be generated by the interaction of citizens, elites, experts, through the mediation and facilitation of journalism. In this model, not just the government is accountable, but the citizens, experts, and other actors as well.

Dewey also said that journalism should conform to this ideal by changing its emphasis from actions or happenings (choosing a winner of a given situation) to alternatives, choices, consequences, and conditions, in order to foster conversation and improve the generation of knowledge. Journalism would not just produce a static product that told what had already happened, but the news would be in a constant state of evolution as the public added value by generating knowledge. The "audience" would end, to be replaced by citizens and collaborators who would essentially be users, doing more with the news than simply reading it. Concerning his effort to change journalism, he wrote in The Public and its Problems: "Till the Great Society is converted in to a Great Community, the Public will remain in eclipse. Communication can alone create a great community" (Dewey, p. 142).

Dewey believed that communication creates a great community, and citizens who participate actively with public life contribute to that community. "The clear consciousness of a communal life, in all its implications, constitutes the idea of democracy." (The Public and its Problems, p. 149). This Great Community can only occur with "free and full intercommunication." (p. 211) Communication can be understood as journalism.

On humanism[link]

Dewey participated with a variety of humanist activities from the 1930s into the 1950s, which included sitting on the advisory board of Charles Francis Potter's First Humanist Society of New York (1929); being one of the original 34 signatories of the first Humanist Manifesto (1933) and being elected an honorary member of the Humanist Press Association (1936).^[29]

His opinion of humanism is best summarised in his own words from an article titled "What Humanism Means to Me", published in the June 1930 edition of Thinker 2:

"What Humanism means to me is an expansion, not a contraction, of human life, an expansion in which nature and the science of nature are made the willing servants of human good." — John Dewey, "What Humanism Means to Me"^[30]

Social and political activism[link]

As a major advocate for academic freedom, in 1935 Dewey, together with Albert Einstein and Alvin Johnson, became a member of the United States section of the International League for Academic Freedom,^[31] and in 1940, together with Horace M Kallen, edited a series of articles related to the infamous Bertrand Russell Case.

As well as being active in defending the independence of teachers, and opposing a communist takeover of the New York Teachers' Union,^{[citation needed]} Dewey was involved in the organization that eventually became the National Association for the Advancement of Colored People (NAACP).

He directed the famous Dewey Commission held in Mexico in 1937, which cleared Leon Trotsky of the charges made against him by Joseph Stalin,^[32] and marched for women's rights, among many other causes.

In 1950, Dewey, Bertrand Russell, Benedetto Croce, Karl Jaspers, and Jacques Maritain agreed to act as honorary chairmen of the Congress for Cultural Freedom.^[33]

Other interests[link]

Dewey's interests and writings included many topics, and according to the Stanford Encyclopedia of Philosophy, "a substantial part of his published output consisted of commentary on current domestic and international politics, and public statements on behalf of many causes. (He is probably the only philosopher in this encyclopedia to have published both on the Treaty of Versailles and on the value of displaying art in post offices.)"^[34]

In 1917, Dewey met F. M. Alexander in New York City and later wrote introductions to Alexander's Man's Supreme Inheritance (1918), Constructive Conscious Control of the Individual (1923) and The Use of the Self (1932). Alexander's influence is referenced in "Human Nature and Conduct" and "Experience and Nature."^[35]

As well as his contacts with people mentioned elsewhere in the article, he also maintained correspondence with Henri Bergson, William M. Brown, Martin Buber, George S. Counts, William Rainey Harper, Sidney Hook, and George Santayana.

Criticism[link]

Dewey is considered the epitome of liberalism by many historians,^[36][37] and sometimes was portrayed as "dangerously radical."^[38] Meanwhile, Dewey was critiqued strongly by American communists because he argued against Stalinism and had philosophical differences with Marx, despite identifying himself as a democratic socialist.^[39]

Historians have examined his religious beliefs. Biographer Steven C. Rockefeller, traced Dewey's democratic convictions to his childhood attendance at the Congregational Church, with its strong proclamation of social ideals and the Social Gospel.^[40] However, historian Edward A. White suggested in Science and Religion in American Thought (1952) that Dewey's work had led to the 20th century rift between religion and science.

Academic awards[link]

• Copernican Citation (1943)
• Doctor "honoris causa" – University of Oslo (1946)
• Doctor "honoris causa" – University of Pennsylvania (1946)
• Doctor "honoris causa" – Yale University (1951)
• Doctor "honoris causa" – University of Rome (1951)

Honors[link]

• John Dewey High School in Brooklyn, New York is named after him.

Publications[link]

Besides publishing prolifically himself, Dewey also sat on the boards of scientific publications such as Sociometry (advisory board, 1942) and Journal of Social Psychology (editorial board, 1942), as well as having posts at other publications such as New Leader (contributing editor, 1949).

The following publications by John Dewey are referenced or mentioned in this article. A more complete list of his publications may be found at List of publications by John Dewey.

• "The New Psychology" Andover Review, 2, 278-289 (1884)
• Psychology (1887)
• Leibniz's New Essays Concerning the Human Understanding (1888)
• "The Ego as Cause" Philosophical Review, 3,337-341. (1894)
• "The Reflex Arc Concept in Psychology" (1896)
• "My Pedagogic Creed" (1897)
• The School and Society (1900)
• The Child and the Curriculum (1902)
• "The Postulate of Immediate Empiricism" (1905)
• Moral Principles in Education (1909) The Riverside Press Cambridge Project Gutenberg
• How We Think (1910)
• German Philosophy and Politics (1915)
• Democracy and Education: an introduction to the philosophy of education (1916)
• Reconstruction in Philosophy (1919)
• Human Nature and Conduct: An Introduction to Social Psychology
• Experience and Nature (1925)
• The Public and its Problems (1927)
• The Quest for Certainty (1929)
• The Sources of a Science of Education (1929) The Kappa Delta Pi Lecture Series
• Individualism Old and New (1930)
• Philosophy and Civilization (1931)
• Ethics, second edition (with James Hayden Tufts) (1932)
• Art as Experience (1934)
• A Common Faith (1934)
• Liberalism and Social Action (1935)
• Experience and Education (1938)
• Logic: The Theory of Inquiry (1938)
• Freedom and Culture (1939)
• Theory of Valuation (1939). ISBN 0-226-57594-2
• Knowing and the Known (1949)

See also

• The Essential Dewey: Volumes 1 and 2. Edited by Larry Hickman and Thomas Alexander (1998). Indiana University Press
• The Philosophy of John Dewey Edited by John J. McDermott (1981). University of Chicago Press

Dewey's Complete Writings is available in 3 multi-volume sets (37 volumes in all) from Southern Illinois University Press:

• The Early Works: 1892-1898 (5 volumes)
• The Middle Works: 1899-1924 (15 volumes)
• The Later Works: 1925-1953 (17 volumes)
• Posthumous Works: 1956-2009

The Correspondence of John Dewey is available in 4 volumes via online subscription and also in TEI format for university servers. (The CD-ROM has been discontinued).

Works about Dewey[link]

• Alexander, Thomas. John Dewey's Theory of Art, Experience, and Nature (1987) ^[41] SUNY Press
• Boisvert, Raymond. John Dewey: Rethinking Our Time. (1997) ^[42] SUNY Press
• Campbell, James. Understanding John Dewey: Nature and Cooperative Intelligence. (1995) Open Court Publishing Company
• Caspary, William R. Dewey on Democracy (2000). Cornell University Press.
• Crick, Nathan. Democracy & Rhetoric: John Dewey on the Arts of Becoming (2010) University of South Carolina Press.
• Fishman, Stephen M. and Lucille McCarthy. John Dewey and the Philosophy and Practice of Hope (2007). University of Illinois Press.
• Garrison, Jim. Dewey and Eros: Wisdom and Desire in the Art of Teaching. Charlotte: Information Age Publishing, 2010. Original published 1997 by Teachers College Press.
• Good, James (2006). A Search for Unity in Diversity: The "Permanent Hegelian Deposit" in the Philosophy of John Dewey. Lexington Books. ISBN 978-0-7391-1061-4. 
• Hickman, Larry A. John Dewey's Pragmatic Technology. (1992) Indiana University Press.
• Hook, S. John Dewey: An Intellectual Portrait (1939)
• Kannegiesser, H. J. "Knowledge and Science" (1977) The Macmillan Company of Australia PTY Ltd
• Martin, Jay. The Education of John Dewey. (2003) ^[43] Columbia University Press
• Pring, Richard (2007). John Dewey: Continuum Library of Educational Thought. Continuum. ISBN 0-8264-8403-4. 
• Putnam, Hilary. "Dewey's Logic: Epistemology as Hypothesis". In Words and Life, ed. James Conant. Cambridge, MA: Harvard University Press, 1994.
• Rockefeller, Stephen. John Dewey: Religious Faith and Democratic Humanism. (1994) ^[44] Columbia University Press
• Rogers, Melvin. The Undiscovered Dewey: Religion, Morality, and the Ethos of Democracy (2008). Columbia University Press.^[45]
• Roth, Robert J. John Dewey and Self-Realization. (1962). Prentice Hall
• Rorty, Richard. "Dewey's Metaphysics". In The Consequences of Pragmatism: Essays 1972-1980. Minneapolis: University of Minnesota Press, 1982.
• Rud, A. G., Garrison, Jim, and Stone, Lynda (eds.) John Dewey at 150: Reflections for a New Century. West Lafayette: Purdue University Press, 2009.
• Ryan, Alan. John Dewey and the High Tide of American Liberalism. (1995) ^[46] W.W. Norton.
• Seigfried, Charlene Haddock, (ed.). Feminist Interpretations of John Dewey (2001) ^[47] Pennsylvania State University Press
• Shook, John. Dewey's Empirical Theory of Knowledge and Reality. (2000) ^[48] The Vanderbilt Library of American Philosophy
• Sleeper, R.W. The Necessity of Pragmatism: John Dewey's Conception of Philosophy. Introduction by Tom Burke. (2001) ^[49] University of Illinois Press.
• Talisse, Robert B. A Pragmatist Philosophy of Democracy (2007) Routledge
• Westbrook, Robert B. John Dewey and American Democracy. (1991) ^[50] Cornell University Press. online edition, the standard scholarly biography
• White, Morton. The Origin of Dewey's Instrumentalism. (1943). Columbia University Press.

See also[link]

• List of American philosophers
• Center for Dewey Studies
• Democratic education
• John Dewey Society
• Inquiry-based science
• Laboratory school
• Learning by teaching
• League for Independent Political Action

References[link]

External links[link]

Wikiquote has a collection of quotations related to: John Dewey

Wikisource has original works written by or about: John Dewey

Wikiversity has learning materials about John Dewey

Wikimedia Commons has media related to: John Dewey

• Center for Dewey Studies
  • John Dewey Papers, 1858-1970 at Southern Illinois University Carbondale, Special Collections Research Center
  • John Dewey Chronology at Southern Illinois University
• John Dewey Society
• Works by John Dewey at Project Gutenberg
• Democracy and Education: An Introduction to the Philosophy of Education hypertext from American Studies at the University of Virginia.
• Excerpts from Dewey, Experience and Nature (pdf file)
• Dewey, Impressions of Soviet Russia
• Information about John Dewey and F. Mathias Alexander
• John Dewey: His Life and Work 4-minute clip from a documentary film used primarily in higher education.
• More information about John Dewey and F. Mathias Alexander
• Article on Dewey's Moral Philosophy in Stanford Encyclopedia of Philosophy
• Article on Dewey's Political Philosophy in Stanford Encyclopedia of Philosophy
• Dewey page from Pragmatism Cybrary

Jane Addams
Born	(1860-09-06)September 6, 1860 Cedarville, Illinois, U.S.
Died	May 21, 1935(1935-05-21) (aged 74) Chicago, Illinois, U.S.
Occupation	Social and political activist, author and lecturer, community organizer, public intellectual
Parents	John H. Addams Sarah WeberHlll
Awards	Nobel Peace Prize

Jane Addams (September 6, 1860 – May 21, 1935) was a pioneer settlement worker, founder of Hull House in Chicago, public philosopher, sociologist, author, and leader in woman suffrage and world peace. Beside presidents such as Theodore Roosevelt and Woodrow Wilson, she was the most prominent^[1] reformer of the Progressive Era and helped turn the nation to issues of concern to mothers, such as the needs of children, public health, and world peace. She said that if women were to be responsible for cleaning up their communities and making them better places to live, they needed the vote to be effective in doing so. Addams became a role model for middle-class women who volunteered to uplift their communities. She is increasingly recognized as a member of the American pragmatist school of philosophy.^[2] In 1931 she became the first American woman to be awarded the Nobel Peace Prize.

Biography[link]

Early Life

Born in Cedarville, Illinois^[3], Jane Addams was the youngest of eight children born into a prosperous northern Illinois family; her father was politically prominent. Three of her siblings died in infancy, and another died at sixteen, leaving only four by the time Addams was age eight. ^[4] Her mother, Sarah Addams^[3] (née Weber), died in childbirth when Jane was two years old.^[5]

Addams spent her childhood playing outdoors, reading indoors, and attending Sunday school. When she was four, she contracted tuberculosis of the spine, Potts's disease, which caused a curvature in her back and lifelong health problems. As a child, she thought she was "ugly" and later remembered wanting not to embarrass her father, when he was dressed in his Sunday best, by walking down the street with him.^[6]

Addams adored her father when she was a child, as she made clear in the stories she told in her memoir, Twenty Years at Hull House (1910). John Huey Addams was an agricultural businessman with large timber, cattle, and agricultural holdings; flour and timber mills; and a woolen factory. He was the president of The Second National Bank of Freeport. He remarried in 1868, when Jane was eight years old. His second wife was Anna Hostetter Haldeman, the widow of a miller in Freeport.^[7]

John Addams was a founding member of the Illinois Republican Party, served as an Illinois State Senator (1855–70), and supported his friend Abraham Lincoln in his candidacies, for senator (1854) and the presidency (1860). John Addams kept a letter from Lincoln in his desk, and Jane Addams loved to look at it as a child.^[8]

In her teens, Addams had big dreams—to do something useful in the world. Long interested in the poor from her reading of Dickens and inspired by her mother's kindness to the Cedarville poor, she decided to become a doctor so that she could live and work among the poor. It was a vague idea, nurtured by the delights of fiction. She was a voracious reader.

Education

Addams's father encouraged her to pursue higher education, but not too far from home. She was eager to attend the brand-new college for women, Smith College in Massachusetts; but her father required Addams to attend nearby Rockford Female Seminary (now Rockford College), in Rockford, Illinois^[3]. After graduating from Rockford in 1881^[3], with a collegiate certificate, she still hoped to attend Smith to earn a proper B.A. That summer, her father died unexpectedly from an appendicitis. Each child inherited roughly $50,000 (equivalent to $1.2 million today).

That fall, Addams, her sister Alice, Alice's husband Harry, and their stepmother, Anna Haldeman Addams, moved to Philadelphia so that the three young people could pursue medical educations. Harry was already trained in medicine and did further studies at the University of Pennsylvania. Jane and Alice completed their first year of medical school at the Woman's Medical College of Philadelphia^[3], but Jane's health problems, a spinal operation^[3] and a nervous breakdown, prevented her from completing the degree. She was filled with sadness at her failure. Stepmother Anna was also ill, so the entire family canceled their plans to stay two years and returned to Cedarville.^[9]

The following fall her brother-in-law/stepbrother Harry performed surgery on her back, to straighten it. He then advised that she not pursue studies but, instead, travel. In August 1883, she set off for a two-year tour of Europe with her stepmother, traveling some of the time with friends and family who joined them. Addams decided that she did not have to become a doctor to be able to help the poor. But, what then should she do?^[10]

Upon her return home, in June 1885, she lived with her stepmother in Cedarville, and spent the winters with her in Baltimore. Addams, still filled with vague ambition, sank into depression, unsure of her future and feeling useless leading the conventional life expected of a well-to-do young woman. She wrote long letters to her friend from Rockford Seminary, Ellen Gates Starr, mostly about Christianity and books but sometimes about her despair.^[11]

Deciding to begin a settlement house

Meanwhile, she was gathering clues about her future from what she read. Fascinated by the early Christians and Tolstoy's book My Religion, she was baptized a Christian in the Cedarville Presbyterian Church, in the summer of 1886.^[12] Reading Giuseppe Mazzini's Duties of Man, she began to be inspired by the idea of democracy as a social ideal. She still felt confused about her role as a woman, though. John Stuart Mill's The Subjection of Women made her question the social pressures on a woman to marry and devote her life to family.^[13]

Then, finally, she read about something she could actually do. In the summer of 1887, she read in a magazine about the new idea of a settlement house. She decided to visit the world's first, in London, on a second trip to Europe. It was called Toynbee Hall. She and several friends, including Ellen Gates Starr, traveled in Europe from December 1887 through the summer of 1888. Addams told no one of her dream to start a settlement house at first; but, as she traveled, she felt increasingly guilty that she was just being a tourist and not acting.^[14]

Her feelings finally overwhelmed her after watching a bullfight in Madrid. While her friends soon left the arena, too horrified by the great bloody gore of the event to remain, Addams stayed, mesmerized by what she saw as an exotic cultural tradition. Afterward, she condemned her fascination with the bullfight and her inability to feel outraged at the suffering of the horses and bulls that had been killed. She blamed her love of culture for hardening her heart to suffering, for inhibiting her from acting. And was not that the underlying reason she still had not started a settlement house? Believing that if she told someone her dream, she might finally do something, she told Ellen Gates Starr. Starr loved the idea of starting a settlement house and agreed to join Addams in pursuing her dream.^[15]

Addams and another friend traveled to London without Starr, who was tied up.^[16] Visiting Toynbee Hall, Addams was enchanted. She described it as "a community of University men who live there, have their recreation clubs and society all among the poor people, yet, in the same style in which they would live in their own circle. It is so free of 'professional doing good,' so unaffectedly sincere and so productive of good results in its classes and libraries that it seems perfectly ideal." Addams's dream of the classes mingling socially to mutual benefit, as they had in early Christian circles, seemed embodied in the new type of institution.^[17]

Religion and religious motives[link]

In fact, the co-founders of Toynbee Hall, Samuel and Henrietta Barnett, shared Addams's desire to bring Christianity back to its roots. Part of what was called the "social Christian" movement, the Barnetts had no interest in converting anyone to Christianity, but they did feel that Christians should be more engaged with the world, and, in the words of one of the leaders of the movement in England, W.H. Fremantle, "imbue all human relations with the spirit of Christ's self-renouncing love." Addams learned about social Christianity from them, soon considered herself one, and soon made friends among the leaders of the "social Christian" movement in the United States.^[18]

Jane Addams's religious faith was thus a central motive in co-founding Hull House with Starr, but the settlement was never religious. It did not seek to convert others to Christianity. A brief experiment in weekly prayer among the residents of the settlement house, requested by some of them, was so ecumenical in its approach that it soon fizzled. (However, other settlements in both Great Britain and the United States would be religious and seek conversions).^[19]

Addams's own religious beliefs were shaped by her wide reading and life experience.^[20] By the time she had graduated from Rockford Seminary, she knew the Bible and especially the New Testament, thoroughly, having studied it throughout her young life, including in college courses. She had also been required to memorize a verse from the Bible every day at Rockford, and listen to a short sermon on the daily verse by the school's principal. Evidence of this deep familiarity with Scripture can be found throughout her later writings.

While she remained a member of a Presbyterian Church, Addams regularly attended a Unitarian Church and Ethical Society in Chicago. And at one point was appointed "interim lecturer" at the Ethical Society. Addams also established a close relationship with members of the established Jewish community, notably with the rabbi of Chicago Sinai Congregation, Emil G. Hirsch, and several so Sinai's congregants, among them Judge Julian Mack and Julius Rosenwald. ^[21]

Hull House[link]

Jane Addams, 1915.

In 1889 she and her college friend co-founded Hull House in Chicago, Illinois, the first settlement house in the United States.

Organization[link]

The run-down mansion had been built by Charles Hull in 1856 and needed repairs and upgrading. Addams at first paid for all of the capital expenses (repairing the roof of the porch, repainting the rooms, purchasing the furniture) and the bulk of the operating costs. But gifts from individuals supported the House from its first year and over time, Addams was able to reduce the proportion of her contributions, although the annual budget grew rapidly. A number of wealthy women became important long-term donors to the House, including Helen Culver, who managed her first cousin Charles Hull's estate, and who eventually allowed them to use the house rent free, Louise deKoven Bowen, Mary Rozet Smith, Mary Wilmarth, and others.^[22][23]

Addams and Starr were the first two occupants of the house, which would later become the residence of about twenty-five women. At its height, Hull House was visited each week by around two thousand people. Its facilities included a night school for adults, kindergarten classes, clubs for older children, a public kitchen, an art gallery, a coffeehouse, a gym, a girls' club, a bathhouse, a book bindery, a music school, a drama group, and a library, as well as labor-related divisions. Her adult night school was a forerunner of the continuing education classes offered by many universities today. In addition to making available social services and cultural events for the largely immigrant population of the neighborhood, Hull House afforded an opportunity for young social workers to acquire training. Eventually, Hull House became a thirteen-building settlement complex, which included a playground and a summer camp (known as Bowen Country Club).

The neighborhood[link]

The Hull House neighborhood was a mix of various European ethnic groups that had immigrated to Chicago around the start of the twentieth century. The Bethlehem-Howard Neighborhood Center Records that mix of immigrants which comprised the social laboratory upon which the social and philanthropic elitists comprising Hull House's inner sanctum tested their theories and based their challenges to the establishment. "Germans and Jews resided south of that inner core (south of Twelfth Street) [...] The Greek delta formed by Harrison, Halsted, and Blue Island Streets served as a buffer to the Irish residing to the north and the Canadian–French to the northwest."^[24] Italians resided within the inner core of the Hull House Neighborhood [...] from the river on the east end, on out to the western ends of what came to be known as Little Italy.^[25] Greeks and Jews, along with the remnants of other immigrant groups, began their exodus from the neighborhood during the early part of the twentieth century. The Italians were the only ethnic group to continue as an intact and thriving community through the Great Depression, World War II, and well beyond the ultimate demise of Hull House proper in 1963.^[26]

Hull House, as Addams named it, became America's best known settlement house. She used Hull House to generate system-directed change, on the principle that to keep families safe, community and societal conditions had to be improved.^[27] The neighborhood was controlled by local political bosses. At one point Addams ran for alderman against the local boss, Johnnie Powers, and lost.

Ethics[link]

Starr and Addams developed three "ethical principles" for social settlements: "to teach by example, to practice cooperation, and to practice social democracy, that is, egalitarian, or democratic, social relations across class lines."^[28] Hull House therefore offered a comprehensive program of civic, cultural, recreational, and educational activities and attracted admiring visitors from all over the world, in including William Lyon MacKenzie King, a graduate student from Harvard who later became prime minister of Canada. In the 1890s Julia Lathrop, Florence Kelley, and other residents of the house made it a world center of social reform activity. Hull House used the latest methodology (pioneering in statistical mapping) to study overcrowding, truancy, typhoid fever, cocaine, children's reading, newsboys, infant mortality, and midwifery. Starting with efforts to improve the immediate neighborhood, the Hull House group became involved in city- and state-wide campaigns for better housing, improvements in public welfare, stricter child-labor laws, and protection of working women. Addams brought in prominent visitors from around the world, and had close links with leading Chicago intellectuals and philanthropists. In 1912 she helped start the new Progressive Party and supported the presidential campaign of Theodore Roosevelt.

"Addams’ philosophy combined feminist sensibilities with an unwavering commitment to social improvement through cooperative efforts. Although she sympathized with feminists, socialists, and pacifists, Addams refused to be labeled. This refusal was pragmatic rather than ideological." ^[29]

Emphasis on children[link]

Addams at Hull House stressed the role of children in the Americanization process of new immigrants, and fostered the play movement and the research and service fields of leisure, youth, and human services. Addams argued in The Spirit of Youth and the City Streets (1909) that play and recreation programs are needed because cities are destroying the spirit of youth. Addams feared that cities and playgrounds were killing the spirit of youth; recreation and play were healthy mediums to channel the spirit of youth. Hull-House featured multiple programs in art and drama, kindergarten classes, boys' and girls' clubs, language classes, reading groups, college extension courses, along with public baths, a free-speech atmosphere, a gymnasium, a labor museum and playground. They were all designed to foster democratic cooperation and collective action and downplay individualism. She helped pass the first model tenement code and the first factory laws.

Documenting social illnesses[link]

Addams and her colleagues documented the geography of typhoid fever and reported that poor workers bore the brunt of illness. She identified the political corruption and business avarice that caused the city bureaucracy to ignore health, sanitation, and building codes. Linking environmental justice and municipal reform, she eventually defeated the bosses and fostered a more equitable distribution of city services and modernized inspection practices.^[30] Addams spoke of the "undoubted powers of public recreation to bring together the classes of a community in the modern city unhappily so full of devices for keeping them apart."^[31] Addams worked with the Chicago Board of Health and served as the first vice-president of the Playground Association of America.

Teaching[link]

Addams lectured throughout the United States, at various colleges and social settlements. For example:

In February 13, 1899, she went on a typical lecture tour—leaving Chicago on February 13, she spoke at Wells College in Aurora, New York on the 14th; at Auburn Seminary the next day; at Wells again on the 16th; then to New York for a quick stopover; then to Boston where she made two appearances at woman's clubs on the 18th; two more appearances on Sunday; on to the University of Vermont on Monday; back to Boston for two more appearance [sic] on Tuesday; two more on Wednesday, and two on Thursday; then she was off to Meadville, Pennsylvania; to Harrisburg, Richmond, Virginia, and Columbia, South Carolina, before returning home.^[32]

Although many of these speeches were not academic, others were, and Addams' division between academic and everyday thought was dramatically different from that of her typical male academic colleagues. In addition, she offered college courses through the Extension Division of the University of Chicago.^[33] She declined offers from the university to become directly affiliated with it, including an offer from Albion Small, chair of the Department of Sociology, of a graduate faculty position. She declined in order to maintain her independent role outside of academia. Her goal was to teach adults not enrolled in formal academic institutions, because of their poverty and/or lack of credentials. Furthermore, she wanted no university controls over her political activism.^[34]

Addams was a charter member of the American Sociological Society, founded in 1905. She gave papers to it in 1912, 1915, and 1919. She was the most prominent woman member during this period.

Friendships[link]

Throughout her life Addams was close to many women and was very good at eliciting the involvement of women from different classes in Hull House's programs. Her closest adult companion and friend was Mary Rozet Smith, who supported Addams's work at Hull House, and with whom she shared a romantic friendship. Together they owned a summer house in Bar Harbor, Maine.^{[35][36][37][38][39]}

Peace movement[link]

Delegation to the Women's Suffrage Legislature Sydney Addams (left) and Miss Elizabeth Burke of the University of Chicago, 1911

The harsh criticism received by Addams, both for her outspoken pacifism during World War I and her defense of immigrants' civil rights during a period when anarchism and socialism were greatly feared in the United States, never stopped her from putting forth a great amount of effort and energy into Hull House. She even had the time to work on international peace efforts. She spoke and campaigned extensively for Theodore Roosevelt's 1912 Presidential campaign on the 'Progressive' Party.

In 1915, she became involved in the Woman's Peace Party and was elected national chairman.^[3][40] Addams was elected president of the Women's International League for Peace and Freedom in 1915,^[3][41] a position that entailed frequent travel to Europe (during and after World War I) and Asia. With this she also attended the International Woman's Conference in The Hague^[3] and was chosen to head the commission to find an end to the war. This included meeting ten leaders in neutral countries as well as those at war to discuss mediation. This was the first significant international effort against the war. Addams along with co-delegates Emily Balch and Alice Hamilton documented their experiences of this period and was published as a book Women at The Hague (University of Illinois).^[42]

In her journal, Balch recorded her impression of Jane Addams (April 1915):

"Miss Addams shines, so respectful of everyone's views, so eager to understand and sympathize, so patient of anarchy and even ego, yet always there, strong, wise and in the lead. No 'managing', no keeping dark and bringing things subtly to pass, just a radiating wisdom and power of judgement."^[40]

In 1917, she became also member of the Fellowship of Reconciliation USA (American branch of the International Fellowship of Reconciliation founded in 1919) and was a member of the Fellowship Council until 1933.^[43] When the US joined the war, in 1917, Addams started to be strongly criticized. She faced increasingly harsh rebukes and criticism as a pacifist. Her 1915 speech on pacifism at Carnegie Hall received negative coverage by newspapers such as the New York Times, which branded her as unpatriotic.^[44][45] Later, during her travels, she would spend time meeting with a wide variety of diplomats and civic leaders and reiterating her Victorian belief in women's special mission to preserve peace. Recognition of these efforts came with the award of the Nobel Peace Prize to Addams in 1931.^[46] As the first U.S. woman to win the prize, Addams was applauded for her "expression of an essentially American democracy."^[47] She donated her share of the prize money to the Women's International League for Peace and Freedom.^[3]

Legacy[link]

Hull House and the Peace Movement are widely recognized as the key tangible pillars of Addams' legacy. While her life focused on the development of individuals, her ideas continue to influence social, political and economic reform in the United States as well as internationally.

Willard Motley, a resident artist of Hull House, extracting from Addams' central theory on symbolic interactionism, used the neighborhood and its people to write his 1948 best seller, Knock on Any Door.^[48]

Addams is honored in the 'Famous Americans Series', postal Issues of 1940

Addams' role as reformer enabled her to petition the establishment at and alter the social and physical geography of her Chicago neighborhood. Although contemporary academic sociologists defined her engagement as "social work," Addams' efforts differed significantly from activities typically labeled as "social work" during that time period. Before Addams' powerful influence on the profession, social work was largely informed by a "friendly visitor" model in which typically wealthy women of high public stature visited impoverished individuals and, through systematic assessment and intervention, aimed to improve the lives of the poor. Addams rejected the friendly visitor model in favor of a model of social reform/social theory-building, thereby introducing the now-central tenets of social justice and reform to the field of social work.^[49]

Hull House enabled Addams to befriend and become a colleague to early members of the Chicago School of Sociology. Her influence, through her work in applied sociology, impacted their thoughts and their direction. In 1893, she co-authored the Hull-House Maps and Papers that came to define the interests and methodologies of the School. She worked with George H. Mead on social reform issues including promoting women's rights, ending child labor, and mediating during the 1910 Garment Workers' Strike.

Addams worked with labor as well as other reform groups toward goals including the first juvenile-court law, tenement-house regulation, an eight-hour working day for women, factory inspection, and workers' compensation. She advocated research aimed at determining the causes of poverty and crime, and supported women's suffrage. She was a strong advocate of justice for immigrants and blacks, becoming a chartered member of the NAACP. Among the projects that the members of the Hull House opened were the Immigrants' Protective League, the Juvenile Protective Association, the first juvenile court in the United States, and a Juvenile Psychopathic Clinic.

Addams' writings and speeches, on behalf of the formation of the League of Nations and as peace advocate, are well documented; influencing the later shape of the United Nations.

Memorials[link]

In 2007, the state of Illinois renamed the Northwest Tollway as the Jane Addams Memorial Tollway.^[50]

Jane Addams House is a residence hall built in 1947, at Connecticut College.

Hull House had to be demolished for the establishment of the Chicago campus of the University of Illinois, in 1963, and relocated. The Hull residence itself was preserved as a museum and monument to Jane Addams.^[51]

Jane Addams Business Careers Center is a high school in Cleveland, Ohio.^[52]

Jane Addams High School For Academic Careers is a high school in The Bronx, NY.^[53]

See also[link]

• Florence Kelley
• Flora Dunlap
• Mary Treglia
• Elizabeth Harrison (educator)
• Jane Addams Burial Site
• Jane Addams School for Democracy
• Jane Addams Middle School
• John H. Addams Homestead
• John Dewey
• Community practice social work
• Stanton Street Settlement
• Progressive Party (United States, 1912)
• American philosophy
• List of American philosophers
• List of female Nobel laureates
• International Fellowship of Reconciliation

References[link]