1. 教育是社会进步及社会改革的基本方法。改革仅仅依赖法规的制定，或是惩罚的威胁，或仅仅依赖改变机械的或外在的安排，都是暂时性的、无效的。教育是达到分享社会意识的过程中的一种调节作用，而以这种社会赏识为基础的个人活动的适应是社会改造的唯一可靠的方法。

1. Education is the fundamental method of social progress and reform. Relying solely on the formulation of laws, the threat of punishment, or merely changing mechanical or external arrangements is temporary and ineffective. Education serves as a regulatory function in the process of achieving shared social consciousness, and the adaptation of individual activities based on this social appreciation is the only reliable method for social transformation.

2. 人必须珍藏某种信念，必须握住某种梦想和希望，必须有彩虹，必须有歌可唱，必须有高贵的事物可以投身。

2. People must cherish a certain belief, must hold onto some dream and hope, must have a rainbow, must have songs to sing, and must have noble things to devote themselves to.

3. 为了进一步理解杜威的教育哲学，并借此反思自己的教育思考，我在这十多天重点阅读了杜威的《经验与自然》。这本书是让杜威走上“实验主义者”和“经验主义者”的道路，书中提出的许多问题都未能得到完满的解决，而这些问题的出现，正是他《确定性的寻求》与《艺术即经验》等著作的出发点。所以，我感觉自己阅读此书，是始于疑惑而终于困惑的——既被整片思想的林海所慑服，又沉迷于林中小路上观赏几树繁华，拾掇珍奇或枯枝，未能登岭观赏，只一番“山阴道上行”的感觉。

3. In order to further understand Dewey's educational philosophy and reflect on my own educational thoughts through it, I have focused on reading Dewey's "Experience and Nature" over the past ten days. This book led Dewey to the path of "empiricism" and "experimentation." Many of the questions raised in the book have not been fully resolved, and the emergence of these questions is precisely the starting point of his works such as "The Quest for Certainty" and "Art as Experience." Therefore, I feel that my reading of this book started with doubt and ended in confusion — I was both overwhelmed by the vast sea of thoughts and immersed in the enjoyment of the few trees in the forest, picking up treasures or withered branches, but unable to reach the peak to appreciate the view. It was just a feeling of "travelling along the mountain road."

4. 教育不是为生活做准备，而是生活的本身。

4. Education is not for preparing for life, but is life itself.

5. 批评是需要尺度的，康德的“人是目的”在这里仍然合用，杜威把“道德中的良心、美术中的欣赏和信仰中的信念”作为“批评的判断”。那么，哲学能否作为动荡与偶然存在的绝对标准呢？概括的理智、永久的真实是否存在呢？因果律已经受到挑战，“这个经验事物的世界，包括着不安定的、不可预料的、无法控制的和有危险性的东西”，人们对知识与美德的信仰一去不返，此时，哲学需要找到新的工具去应对。托马斯·亚历山大说：“杜威在寻求存在的普遍特性与真正意义时提供了一种工具，凭此工具，他可以对经验进行丰富、多元、动态的阐释，也使自身永远存在。它们提示了经验的情境性以及调节的手段，借此手段经验被保留在了反思视野中。”简单来说，杜威用“情境”、“连续性”和“反省”来解释这个烦恼的世界。他说：“从经验上讲，一切的反省都是从疑难的和混乱的情境出发的，它的目的是要求清晰明确……思维乃是在同一个被经验的事物世界之内在时间上不断进行重新组织的一个连续的过程。”可见，人是“有欲望的刻苦奋斗的、有思维的、有感情的动物”，所以总在动荡中努力追求圆满，在经验中期许自由。

5. Criticism requires a measure, and Kant's "man as an end in himself" is still applicable here. Dewey considers "conscience in morality, appreciation in art, and belief in faith" as "the judgment of criticism." Can philosophy serve as an absolute standard amidst fluctuations and chance occurrences? Does a comprehensive reason and permanent truth exist? The law of causality has been challenged, "This world of experienced things includes things that are unstable, unpredictable, uncontrollable, and dangerous," and the faith in knowledge and virtue of people has faded away. At this moment, philosophy needs to find new tools to cope with the situation. Thomas Alexander said, "Dewey provides a tool in seeking the universal characteristics and true meaning of existence, with which he can enrich, diversify, and dynamically interpret experience, and also make himself eternally exist. They suggest the situational nature of experience and the means of regulation, by which experience is preserved in the reflective perspective." In short, Dewey uses "situation," "continuity," and "reflection" to explain this troubled world. He said, "In terms of experience, all reflections start from situations of confusion and difficulty, and their purpose is to demand clarity and clarity... Thinking is a continuous process of reorganization within the same world of experienced things over time." It is evident that humans are "desiring, hardworking animals with thinking and emotions," and therefore, they always strive for perfection in the midst of fluctuations and expect freedom in experience.

6. 学校之中儿童常在一处作事，所以要有这种学校的理由就是儿童必须学习怎样去和别人共同作事。原由是使个人得到充分的自由发展。

6. In schools, children often work together in one place, so the reason for having such schools is that children must learn how to work together with others. The rationale is to allow individuals to achieve full development of their freedom.

7. 据此可知，杜威的目的不是用哲学去“创造一个‘实在’世界”，或者“发掘常识和科学家所看不见的‘实有’”，而是“把自然产生的经验功能所具有的好加以明确，发挥和推广”。那么，哲学家是不是自然的“立法者”呢？中国的圣人常以“立法者”自居，虽说“道法自然”，却有掌握着“天道”秘密的神圣感，并以此教化民众的道统。《周易·系辞上》说：“是故天生神物，圣人则之。天地变化，圣人效之。天垂象，见吉凶，圣人象之。”在这里，圣人“为天地立心，为生民请命”的宣言与其说是某种使命感，不如说是掌握控制之术的野心。杜威和儒家文化在承认自然本在法则上是一致的，但杜威却不以秩序建立者自居，他认为“哲学起源于整个人类的情境”。所以，他的“经验”是落实在整个人类的“自发性”上的，它不是某些知识掌握者所独有的，虽然他认识到哲学家的使命，但他强调哲学家关键是要“觉察到经验所具有的意义的丰富……意识到那种阻止他去分享它们的限制，他就愈会觉察到它们的那种偶然和随意分布的情况”，“哲学实质上就是批评”。

7. Therefore, Dewey's purpose was not to use philosophy to "create a 'real' world" or "uncover the common sense and the 'reality' that scientists cannot see," but rather "to clarify, develop, and promote the good that is inherent in the spontaneously produced functional experience." So, is the philosopher a natural "legislator"? The Chinese sages often claim to be the "legislator," although they say "the Tao follows the natural way," they have a sense of the sacredness of mastering the secrets of "the way of heaven" and use it to educate the people in the tradition of the Tao. The Book of Changes (I Ching) says, "Therefore, the heavens produce spiritual things, and the sage imitates them. The changes in heaven and earth, the sage emulates them. The heavens reveal omens, and the sage interprets them." Here, the sage's declaration of "establishing the heart of heaven and earth, and interceding for the lives of the people" is more a statement of ambition to master the art of control than a sense of mission. Dewey and Confucian culture agree on the inherent laws of nature, but Dewey does not claim to be the "founder of order." He believes that "philosophy originates from the entire situation of humanity." Therefore, his "experience" is rooted in the spontaneous nature of the entire human race, not exclusive to those who possess certain knowledge, although he acknowledges the mission of the philosopher. He emphasizes that the key role of the philosopher is to "perceive the richness of the meaning inherent in experience... and become aware of the limitations that prevent him from sharing them, he will become more aware of their accidental and arbitrary distribution," and "essentially, philosophy is criticism."

8. 社会环境养成个人智慧行为、倾向；养成的方法在使个人从事唤起和增强各种行动的各种活动，这些活动是有某种目的和承担某种后果的。

8. The social environment fosters individual wise behaviors and tendencies; the method for fostering them lies in engaging individuals in various activities that provoke and enhance diverse actions. These activities are purposeful and entail certain consequences.

9. 教育是一种包括科学在内的活动。正是在教育过程中，提出了更多的问题以便进一步研究，这些问题又反应到教育过程中去，进一步改变教育的过程，因此又要求更多的思想，更多的科学，循环往复以至无穷。

9. Education is an activity that encompasses science. It is precisely in the process of education that more questions are raised for further research, which in turn reflect back on the education process, further altering it. Consequently, it demands more thoughts and more scientific approaches, forming a cyclic and endless progression.

10. 科学的每一项巨大成就，都是以大胆的幻想为出发点的。

10. Every significant achievement in science is based on daring imagination.

11. 把全班儿童笼统的看作一样，不去辨别他们的个性，决不会有真正合于科学原理的教育发生。

11. To treat all the children in the class as if they were the same, without distinguishing their individual personalities, will never lead to genuinely scientific education.

12. 杜威在本书中批判性地思考各种哲学在探究“自然本性”与“人类本性”方面上的合理性，从批判中建立自己的体系，在思考经验与自然的关系上，他用“沟通”与“意义”来实现。他说：“因为在感触中，一个性质不仅仅是交相作用的一个突然的、分隔的、独特的界限，而且成为一个性质了。”这听起来似乎与王阳明“君未看花时，花与君同寂；君来看花日，花色一时明”一个意思，但王阳明强调的“心外无物”恰恰是杜威极力批判的唯心主义。细看杜威“沟通”与“意义”的界定，他说：“沟通既具有圆满终结的性质，也具有工具的作用，它是建立合作、统治和秩序的一个手段。”他还说：“意义，在言语中作为意蕴而被固定下来以后，就可以在想象中被管理着、操纵者、实验着。”杜威与王阳明式的“静观自得”的“圆满”与“和谐”不同，他更倾向于将“语言”理解为“程序化理解自然世界”的工具，借助语言逻辑地认识自然，在与自然的沟通中调动人的意志与创造力，去挑战不确定的变易。他举了一例来说明人的这种主动性，他说一个孩子去试探火堆，虽然害怕被烧伤，却仍能借助木棍等工具去探究火堆。在原始的动作中，人的本性包含着认识世界的欲望，在人类发展的过程中，经验一直发生着作用。数理科学家、哲学家去确定世界，人类一次又一次意图走进绝对必然的终结，却不得不投入变动不居的动荡之中，总是“意外地闯入未知领域”。

12. Dewey critically examines the rationality of various philosophies in exploring the "nature of nature" and "human nature" in this book, establishing his own system through criticism. In contemplating the relationship between experience and nature, he achieves this through "communication" and "meaning." He says, "Because in sensation, a quality is not only an abrupt, segmented, unique boundary of interaction, but also becomes a quality." This sounds similar to Wang Yangming's statement, "When you have not seen the flower, the flower is as silent as you; when you come to see the flower, its color becomes bright at once," but Wang Yangming's emphasis on "nothing outside the mind" is exactly what Dewey vigorously criticizes as idealism. Upon closer examination of Dewey's definitions of "communication" and "meaning," he says, "Communication possesses the nature of a perfect end as well as the role of a tool, and it is a means to establish cooperation, rule, and order." He also says, "After meaning is fixed in language as connotation, it can be managed, manipulated, and experimented with in imagination." Unlike the "complete" and "harmonious" "quiet contemplation" of Wang Yangming, Dewey is more inclined to understand "language" as a tool for "programmed understanding of the natural world," using language logic to understand nature, mobilizing human will and creativity in communication with nature to challenge the uncertain and variable. He gives an example to illustrate this kind of human proactivity, saying that a child who goes to test the fire pile, though afraid of being burned, can still use sticks and other tools to explore the fire pile. In the original action, human nature contains the desire to understand the world, and throughout the process of human development, experience has always been at work. Mathematicians and philosophers strive to determine the world, and humans repeatedly intend to enter the absolute necessity of the end, but they have to immerse themselves in the ever-changing turmoil, always "unexpectedly entering the unknown domain."

13. 那种通过人类与自然的联结应当作为目的而得到促进的东西必须在人本身中发现。

13. What should be promoted as a goal through the connection between humans and nature must be found in human beings themselves.

14. 如果我们还在用过去的方式教今天的孩子，就是在剥夺他们的未来。

14. If we continue to teach today's children in the old ways, we are robbing them of their future.

15. 情绪能帮助理智，鼓动理智，不至流于空虚或知行不一；理智能启导情绪，坚固情绪，不至流于盲目妄动或虎头蛇尾。

15. Emotions can aid reason, stir up reason, and prevent it from becoming hollow or from a disconnect between knowledge and action; reason can guide emotions, strengthen emotions, and prevent them from descending into blind and irrational actions or from starting strong but fizzling out.

16. 英国最有权威的哲学大师罗素说：“任何对于人类的未来发展感到兴趣的人，应当特别对美国进行研究。就我看来，本世纪内在哲学和心理学方面最杰出的成就产生于美国。聪明机敏的美国在其粉碎欧洲的桎梏而取得成功时，已经发展了一种不同于传统的崭新眼光，这主要是詹姆斯和杜威的研究所结成的硕果。”又说：“杜威的见解，我几乎全然同意。”以法国为例，巴黎大学于1930年授予杜威和爱因斯坦荣誉博士时，该校文学院长称杜威是“美国天才的最伟大最完全的

16. The most authoritative philosopher in Britain, Russell, said: "Anyone who is interested in the future development of humanity should especially study America. In my view, the most outstanding achievements in philosophy and psychology within this century have come from America. The clever and astute Americans, in their success in breaking the shackles of Europe, have developed a brand new perspective that is different from the traditional one, which is mainly the fruit of James and Dewey's research." He also said, "I almost completely agree with Dewey's views." Taking France as an example, when the University of Paris awarded an honorary doctorate to Dewey and Einstein in 1930, the dean of the faculty of arts called Dewey "the greatest and most complete genius of America."

17. 教育学者贝斯特早在1953年也曾说：“真正的教育就是智慧的训练。”又说：“如果我们严肃地对待教育工作，我们就不能用次等的智慧训练来叫我们的安全去冒风险，正如我们不能用武库中次等的武器，来叫我们的安全去冒风险一样。”他甚至说美国教育工作者“满足于废弃智力的价值而在智力的和文化的真实中，为发展教学技术而发展教学技术”。这种反理智主义的歇斯底里不仅威胁着学校，还威胁着自由本身的存在。伴着一片责备而来的是颁布《国防教育法》，派遣苏联教育团考察团，重视科学教学，编著高难度的教材，加强师资培养，等等。无奈欲速则不达。

17. The education scholar Best had also said as early as 1953: "True education is the training of wisdom." He further stated: "If we take the work of education seriously, we cannot risk our safety with substandard training of wisdom, just as we cannot risk our safety with inferior weapons from our arsenal." He even said that American educators "are content to abandon the value of intelligence and to develop teaching technology for the sake of developing teaching technology, rather than in the true intellectual and cultural reality." This irrationalist hysteria not only threatens schools but also threatens the very existence of freedom. Along with the blame comes the promulgation of the "National Defense Education Act," the dispatch of Soviet educational delegation teams, the emphasis on scientific teaching, the compilation of difficult teaching materials, the strengthening of teacher training, and so on. Unfortunately, haste makes waste.

18. 为了创造一个民主社会，我们需要一种教育制度。在这种制度中，道德、智力发展的过程，在实践上和理论上乃是自由、独立的人从事探究的合作的相互作用的过程，这些人把过去的思想和继承的东西，无论从数量上和质量上，都作为进一步丰富生活的手段和方法，他们运用已获得的良好成就来发现和制造更美好的东西。

18. To create a democratic society, we need an educational system. In this system, the process of moral and intellectual development is, in practice and in theory, an interactive process of cooperation by free and independent individuals engaged in inquiry. These individuals treat the thoughts and heritage of the past, both in terms of quantity and quality, as means and methods to further enrich life. They utilize the good achievements they have acquired to discover and create something even better.

19. 作为“自然”用于“揭示自己”的“经验”，在人间的真面目又是怎样的呢？杜威在本书第

19. What is the true nature of the "experience" used by "Nature" to "reveal itself" in the human world? Dewey discusses this in the book's...

20. 我们的社会生活正在经历着一个彻底的和根本的变化。如果我们的教育对于生活必须具有任何意义的话，那么它就必须经历一个相应的完全的变革。

20. Our social life is undergoing a thorough and fundamental change. If our education is to have any meaning in life, it must go through a corresponding complete transformation.

21. 到60年代，人们又对杜威重新估价。印第安那大学的万·梯尔在1962年发表的《进步教育果真过时了吗》一节中说：“过于性急的掘墓人随着20世纪前进，必将发现他们误认的死尸恰恰是有极大强大的生命力的。”西尔曼在1970年发表的《教室里的危机》一书中说：“改革派学者忽视了以往的经验，特别是20年代和30年代教育改革的经验。他们不理解他们所涉及的问题几乎都曾被杜威等人早已阐述过了；也不知道他们想搞的工作，都曾被杜威和富莱兹纳早就阐述过和搞过了。”曾被视为反面教师的杜威居然又被重新肯定了。

21. By the 1960s, Dewey was reassessed once again. In the section "Is Progressive Education Really Obsolete?" published in 1962 by Van Tassel at Indiana University, it was said: "The overly eager grave diggers, as they march into the 20th century, will discover that the cadavers they mistakenly believed to be dead are actually full of immense vitality." In the book "The Crisis in the Classroom," published in 1970, Silman said: "The reformist scholars ignored the past experiences, especially the experiences of educational reforms in the 1920s and 1930s. They did not understand that the issues they were involved with had almost all been elaborated by Dewey and others long ago; nor did they know that the work they wanted to do had been elaborated and carried out by Dewey and Fleschner long ago." Dewey, who was once considered a negative teacher, was surprisingly reconfirmed.

22. 以学生为中心的教育思想是美国儿童心理学家和教育家杜威的提出来。

22. The student-centered educational philosophy was proposed by the American child psychologist and educator Dewey.

23. 儿童的课堂生活就是儿童的生长。而儿童生长依据一定的条件，这些条件就是儿童的兴趣、本能、需要、依赖性和可塑性以及已经形成的习惯。儿童具有交际、探究、制作和艺术

23. The classroom life of children is their growth. And the growth of children depends on certain conditions, which are the children's interests, instincts, needs, dependence, plasticity, and the habits that have already formed. Children have communication, inquiry, creation, and artistic abilities.

24. “意识”或者说“反省”，是经验的高级形式，它是“具有语言的动物中系指对于意义的觉察或知觉而言的，从实际事情中认知”的过程。人只有具备“意识”到各种“意义”的能力，才能真正与动物区分开来，这种对一连串强度不同的闪光捕捉到整个生命体系中去考察的能力，就是观念的产生过程，就是创造的能力，其最高形式就是艺术，就是经验的终极。当然，这种能力是在“艰苦练习的学校中经过长期的锻炼之后才能获得的”，有了这种能力，人才能在时间的连续中由果溯因，并由此及彼，由现在预测未来，一句熟练的习俗和技巧表达对于意义的追求，获得新的启示并创造出新的表达方式，这种旁逸的东西最终又符合有机体本身的要求，整体开创一种新的习惯和认知，像观察名家作品，乍看突兀，细究合理，回味无穷。

24. "Consciousness" or "introspection" is an advanced form of experience, referring to the process of "recognition or perception of meaning" among animals with language, which is the ability to cognize from actual matters. Only when humans possess the ability to "consciously" perceive various "meanings" can they truly differentiate themselves from animals. The ability to capture a series of flashes with different intensities and examine them within the entire life system is the process of the emergence of ideas, the ability to create, and its highest form is art, which is the ultimate of experience. Of course, this ability can only be obtained after long-term training in the "school of hard knocks." With this ability, humans can trace back from effects to causes in the continuity of time, predict the future from the present, express the pursuit of meaning through proficient customs and skills, gain new insights, and create new ways of expression. This kind of deviation ultimately conforms to the requirements of the organism itself, creating a new habit and cognition as a whole. Just as the observation of masterpieces, at first glance it may seem abrupt, but upon close examination, it is reasonable and full of meaning.

25. 现代工业因为各种科学发明而日趋复杂，渴望真正成功的工人，必须要有一种普通教育的良好基础，在这个基础上培养他的专门技能。

25. Modern industry has become increasingly complex due to various scientific inventions, and workers who aspire to true success must have a solid foundation of general education on which to cultivate their specialized skills.

26. 使各种社会教育资源（包括虚拟的）都能成为可整合的、有机的和活化的教育因素，从而形成适宜的教育氛围，使儿童可在有意识、无意识和下意识的学习和生活中接受到丰富的教育信息，极大地提高教育的效率。

26. Make various social educational resources (including virtual ones) integrated, organic, and dynamic, thereby creating an appropriate educational atmosphere. This allows children to receive rich educational information through conscious, unconscious, and subconscious learning and living, greatly enhancing the efficiency of education.

27. 的兴趣和本能，这些兴趣和本能的自然展现，就是儿童生活，就是儿童的教育生活或课堂生活。

27. The interests and instincts, their natural manifestation, are the life of the child, the educational or classroom life of the child.

28. 科学最伟大的进步是由崭新的大胆的想象力所带来的。

28. The greatest advancements in science are brought about by the bold and novel imagination.

29. 杜威的幼儿教育思想可以归于三句话：“教育即生长”、“教育即生活”、“教育即经验的不断改造”。

29. Dewey's philosophy of early childhood education can be summarized in three sentences: "Education is growth," "Education is life," and "Education is the continuous transformation of experience."

30. 以事物对于社会的功用为标准而施教育，实为养成道德，增长知识所决不可少。儿童所学与社会情况愈有密切的关系和直接的联络，则所得知识亦愈加正确愈有实用。

30. Educating based on the social functions of things is essential for cultivating morality and increasing knowledge. The closer the relationship and direct contact between what children learn and the social situation, the more accurate and practical the knowledge they acquire will be.

31. 在教材的选择上，杜威建议“学校 科目的相互联系的真正中心，不是科学……而是儿童本身的社会活动”。具体地讲是学校安排种种作业，把基本的人类事物引进学校里来，作为学校的教材。

31. In choosing textbooks, Dewey suggested that "the true center of the interrelation of school subjects is not science... but the social activities of children themselves." Specifically, this means that schools should arrange various tasks, introducing fundamental human affairs into the school as the curriculum material.

32. 支配想像的是未来，而不是过去。黄金时代是在我们前面，不是在我们背后。

32. Dominating the imagination is the future, not the past. The Golden Age lies ahead of us, not behind.

33. 教育不但能发展儿童与青年，并能发展将来的社会，这种儿童与青年，就是这种将来社会的分子。

33. Education not only develops children and youth but also contributes to the development of the future society. These children and youth are the components of that future society.

34. 人作为自然一部分，人的心灵可以映照自然，但人生长在习俗之中，“习俗成了法则，成为情绪、信仰、意见、思想乃至事情的主宰”。获得思想的自由不是容易的事情，如果被“习俗”主宰了自己，弗洛姆在《逃避自由》中说，我们对摆脱外在于自己的权力，不断获得更大的自由而欣喜若狂，却对内在的束缚、强迫和恐惧置若罔闻。这时候，经验的另一个表现就是人具有从现有秩序标准中释放出来的思考的自由，自我的心灵为人类提供了这样的能力，它“经常地和普遍地以它的动作呈现在一切情境之中”，它外显为“特有的怀疑、探究、悬念、提出和发展暂时的假设，尝试或从事于实验”的能力。

34. As part of nature, human minds can reflect upon nature. However, humans grow up amidst customs, which have become "rules that govern emotions, beliefs, opinions, thoughts, and even affairs." Gaining intellectual freedom is not an easy matter; if one is dominated by "customs," as Erich Fromm said in "Escape from Freedom," we may be ecstatic about shedding external powers and constantly achieving greater freedom, yet we turn a deaf ear to the internal bondage, coercion, and fear. At this time, another manifestation of experience is the freedom to think beyond existing order and standards; the human mind provides this capability. It "frequently and universally presents its actions in all situations," manifesting as "the unique abilities to entertain suspicion, inquire, harbor doubt, formulate and develop tentative hypotheses, attempt, or engage in experimentation."

35. 尊重教育对象的独立人格及其成长的自发性、自主性和自觉性，使其内在的潜能和活力得以恰如其分的激发，从而最大限度地实现因材施教。

35. Respect the independent personality of the educational subjects and their spontaneity, autonomy, and consciousness in growth, allowing their inherent potential and vitality to be adequately stimulated, thereby maximizing the implementation of education tailored to individual differences.

36. 在教学方法上，杜威主张“从做中学”，他认为儿童不从活动而由听课和读书所获得的知识是虚渺的。

36. In terms of teaching methods, Dewey advocated "learning by doing," believing that knowledge obtained by children through listening to lectures and reading books rather than through activities is superficial.

37. 如果他不能筹划他自己解决问题的方法，自己寻找出路，他就学不到什么；即使他能背出一些正确答案，百分之百正确，他还是学不到什么。

37. If he cannot plan his own methods to solve problems or find his own way out, he will learn nothing; even if he can recite some correct answers, 100% correct, he still will not learn anything.

38. 一种方法”，“自然因经验而得以深化、丰富化”，它“指导经验”，使“经验”在理性上深入到纯粹，在判断上扩展到推论，他对人的历史和生活有着决定性意义。

38. 'A method', which 'is deepened and enriched by experience', 'guides experience', leading it to penetrate into the pure in reason and extend to inference in judgment, and it has a decisive significance for human history and life.

39. 杜威的教育理论遭到更严厉的批判是在第二次大战之后。1957年，苏联人造卫星上天，震惊了美国的朝野。哈佛大学校长科南特说：“本世纪30年代和60年代的对比不是程度上的差别，而是性质的不同。”这将“引起另一次美国教育变革”，以适应“分裂的世界”和“核武器的时代”。海军中将李科弗在《美国教育——全国性的失败》中指出：“苏联以贫困而不民主的国家竟然培养出大量高水平的科学技术专家，应在美国教育中产生珍珠港事件那样深刻的影响。”他认为美国必须借此在教育上创造奇迹。他指出，苏联卫星上天意味着苏联在国防、生产、科技方面正对美国的领导地位进行挑战，呼吁“具有训练的人力只有从彻底改造的教育制度中来培养，这种教育制度要有跟美国当前教育制度完全不同的目的和比较高的学术标准”。

39. Dewey's educational theory faced more severe criticism after World War II. In 1957, the launch of the Soviet artificial satellite震惊ed the American public and political circles. Harvard University President Conant said, "The contrast between the 1930s and the 1960s is not a matter of degree but of nature." This would "lead to another American educational transformation" to adapt to "a divided world" and "the era of nuclear weapons." Admiral Lee Kover, in "American Education – A National Failure," pointed out that "the Soviet Union, a poor and undemocratic country, has produced a large number of high-level scientific and technological experts, which should have a profound impact on American education like Pearl Harbor." He believed that America must create a miracle in education through this opportunity. He pointed out that the launch of the Soviet satellite meant that the Soviet Union was challenging the United States' leadership in defense, production, and technology, and called for "trained personnel to be cultivated only from a thoroughly transformed educational system, which should have different goals from the current American educational system and higher academic standards."

40. 科学的伟大进步，来源于崭新与大胆的想像力。

40. Great progress in science comes from fresh and bold imagination.

41. 人的本性表现在其生命的感知能力上，这是经验发展的物质基础和精神生命。斯宾塞说：“生命和心灵，一个内在的秩序和一个外在的秩序是两相符合的。”“身心”的“身”作为自然的其余部分，将各种因素保留并积累下来，“身心”的“心”是“身与环境相互产生情境所创造的意义”。伟大的人，伟大的心灵，是因为突出了他具备“敏感的、丰富的和和谐的参与一切生活情境的性质”，他能给予事物以生命，所以他因为获得意义而通过艺术的形式在时间的流逝中留存下来。

41. The nature of humans is manifested in their ability to perceive life, which is the material basis and spiritual life of experience development. Spencer said, "Life and mind, an inner order and an outer order, are in harmony with each other." The "body" in the concept of "body and mind," as part of the rest of nature, retains and accumulates various factors, while the "mind" in "body and mind" is the "meaning created by the interaction of body and environment." Great people, with great minds, are those who possess the "sensitive, rich, and harmonious nature of participating in all life situations." They can give life to things, and therefore, they are preserved in the passage of time through the form of art because they gain meaning.

42. 工业上很多引人注目的制作法的社会重要性大大增加，不可避免地使学校教育与工业生活的关系问题重要起来了。这样大规模的社会改造的发生，不会不向从不同社会状况继承下来的教育提出挑战，不会不对教育提出很多新的问题。

42. The social significance of many remarkable manufacturing methods in industry has greatly increased, inevitably making the relationship between school education and industrial life an important issue. Such a large-scale social transformation will inevitably challenge the education inherited from different social conditions, and will undoubtedly raise many new questions about education.

43. 人类本质里最深的驱策力就是希望具有重要性，希望被赞美。

43. The deepest drive within human nature is the desire for significance, the desire to be praised.

44. 教师不是简单地从事于训练一个人，而是从事于适当的社会生活的形成。每个教师应当认识到他的职业的尊严；他是社会的公仆，专门从事于维持正常的社会秩序并谋求正确的社会生长。

44. Teachers are not simply engaged in training an individual, but in the formation of appropriate social life. Every teacher should recognize the dignity of his profession; he is a public servant of society, specializing in maintaining normal social order and seeking proper social growth.

45. 只要把学校和生活联系起来，那么一切的学科就必然地相互联系起来。

45. As long as the school and life are connected, all subjects will necessarily be interconnected.

46. 通过教育，社会却能够明确地表达它自己的目的，能够组织它自己的方法和手段，因而明确地和有效地朝着它所希望的前进目标塑造自身。

46. Through education, society is able to explicitly express its own purposes, organize its own methods and means, and thus explicitly and effectively shape itself towards the forward goals it wishes to achieve.

47. 从根本上转变了传统教育单向的、灌输性的教育模式

47. Has fundamentally transformed the traditional one-way,灌输式的 educational model

48. 以其经验论哲学为基础，杜威要求从做中学，从经验中学。杜威主张以活动性的、经验性的主动作业来取代传统的书本式教材，这种活动性的、经验性的作业包括园艺、烹饪、缝纫、印刷、纺织、油漆、绘画、游戏等，能克服旧课程和教材的弊端。他指出，“学校各种形式的实际生活的目的，主要的不是在于它们的本身，或者在于厨工、缝纫工、木工和泥水工的专门技能，而是在于它们在社会方向能与外部生活相联系；同时在个人方面能反映儿童关于动作表现和做某事的愿望和需要，是关于建设的和创造的而不是被动的和顺从的。这些形式的重要意义是在社会和个人两方面之间保持一种协调……”

48. Based on his empiricist philosophy, Dewey advocated for learning by doing and learning from experience. Dewey proposed to replace traditional book-based teaching materials with active, experiential, and hands-on activities, which include gardening, cooking, sewing, printing, weaving, painting, games, etc., and can overcome the drawbacks of the old curriculum and teaching materials. He pointed out, "The purpose of various forms of practical life in schools is not primarily in themselves, nor in the specialized skills of cooks, seamstresses, carpenters, and bricklayers, but in their ability to connect with external life in a social direction; at the same time, they reflect the children's desires and needs for action and doing something, which is about construction and creation rather than passivity and compliance. The significance of these forms lies in maintaining a coordination between the social and individual aspects..."

49. 要真正做到多思，我们必须甘心忍受并延续那种疑惑的状态，这是对彻底探究的动力，这样就不至于在示获充足理由之前接受某一设想或肯定某一信念。

49. To truly engage in deep thinking, we must be willing to endure and maintain a state of doubt, which is the driving force for thorough exploration, so that we do not accept a hypothesis or affirm a belief without sufficient reasons.

50. 下面我简要的阐述一下杜威思想在美国的影响。

50. Below, I will briefly discuss the impact of Dewey's thought in the United States.

51. 教育能传递人类积累的经验，丰富人类经验的内容，增强经验指导生活和适应社会的能力，从而把社会生活维系起来和发展起来。广义地讲，个人在社会生活中与人接触、相互影响、逐步扩大和改进经验，养成道德品质和习得知识技能，就是教育。杜威便总结说“教育即生活”、“教育即生长”，教育即为“经验改造”。

51. Education can transmit the accumulated experience of humanity, enrich the content of human experience, enhance the ability to guide life and adapt to society through experience, thereby maintaining and developing social life. Broadly speaking, the contact, mutual influence, gradual expansion, and improvement of experience with others in social life, the cultivation of moral qualities, and the acquisition of knowledge and skills are what we refer to as education. Dewey summarized it as "Education is life," "Education is growth," and education is the "transformation of experience."