Perhaps one of the most characteristic aspects of Dewey’s career is that the extent and variety of his work, not to mention his own longevity and his restlessly inquisitive personality, pose a problem to any systematic study of his legacy. At the same time, this “problem” represents the hallmark of his work. Furthermore, Dewey’s works and opinions were propagated and spread in many different formats across many different countries, which makes it only more problematic to study his works, their spread (...) and influence. The first part of this article will present a framework for carrying out a contemporary study on the works of John Dewey, with special attention to the current comeback in interest in them in studies on education. The second part of the article will look into the situation of John Dewey’s legacy in Spanish pedagogy at two fundamental moments in history: the first in the context of the Institución Libre de Enseñanza, the school that led the attempts to modernize education in Spain in the early 1900s. The second moment will focus on studying how the current renewed interest in Dewey has affected contemporary pedagogy in Spain. The article will end by reflecting on what a more integrated reading of Dewey’s pedagogical and philosophical ideas could bring to the theory of education made in Spain. (shrink)

This paper contrasts the Hegelianism of contemporary neo-pragmatism and the Hegelianism of classical pragmatism as it has been reassessed in contemporary Deweyan scholarship. Drawing on Dewey’s interpretation of Hegel, this paper argues that Hegel’s theory of the spirit is in many aspects more akin to Dewey’s pragmatism than Brandom’s. The first part compares Dewey’s pragmatism with Hegel’s conceptions of experience and the theory/practice relation. The second part compares Dewey’s naturalism with Hegel’s theory of the relation between nature and spirit.

It is simply a fact that it is not in the same intention that Dewey relates to Hegel in a programmatic article such as “The Present position of Logical Theory,” in his Lectures on Hegel’s Philosophy of Spirit, in his Lectures on the Logic of Hegel, and in the articles collected in The Influence of Darwin on Philosophy. Dewey’s references to Hegel differ in status and functions, and these differences have to be made explicit if one wants to elaborate a (...) consistent account of Dewey’s relation to Hegel. The article proceeds in four steps. It distinguishes between what relates to Dewey’s reading of Hegel, to Dewey’s use of Hegel, and to Dewey’s reconstruction of Hegel. In a last and concluding step, it deals with the methodological originality of Dewey’s project of actualizing Hegel. (shrink)

The task of this article is to interrogate the Knowledge Is Power Program (KIPP) model to develop a more robust understanding of a prominent trend in the charter school movement and education policy more generally. To accomplish this task, this article details the findings of a synthetic analysis that examines the KIPP model as a Hegelian whole concept operative in a specific mode of social reality. The guidance for this analysis is grounded in a rather straightforward research question. Given the (...) prominence that the KIPP model has achieved in the charter school movement in the United States, what can a synthetic analysis tell us about not only KIPP, but also the larger charter school movement? (shrink)