Education, Experience, and Existence: Engaging Dewey, Peirce, and Heidegger (John Quay)

In Education, Experience, and Existence: Engaging Dewey, Peirce and Heidegger, John Quay introduces a problem in educational thought and offers a solution.The problem, as Quay sees it, is a confusion in philosophy and in education that stems from disagreements about priorities regarding educational goals, disagreements that result in a lack of unity in the curriculum and in the educational endeavor as a whole.Quay considers Dewey the first to identify and express this situation, quoting the latter as he argued that the confusion is marked by numerous "conflicts" in "educational tendencies" with "no general agreement as to what conflict is most important" (p.xvii).For Dewey, the major conflicts are the child versus the curriculum and individual nature versus social culture (later Quay will connect these four factors to Heidegger through Aristotle's four causes), and Quay contends that similar conceptual and ideological clashes still exist within the educational arena, responsible for recurring "cycles of reform" (p.7) and compromises between tendencies without a clear theory that can guide educators.Therefore, to overcome this predicament, Quay adopts Peirce's general framework of experience, and combines Dewey's and Heidegger's ideas in order to offer a coherent theory of education.Quay devotes most of the book to restructuring and clarifying Dewey's and Heidegger's works, and he demonstrates depth and breadth regarding the oeuvres of both of them, a challenging task when it comes to these high-caliber and prolific authors.The breadth becomes possible through Quay's view that both Dewey's and Heidegger's oeuvres are continuous within themselves, without breaks or turns that change the main course of their thoughts.Quay explicitly asserts such a view: "It may be noted that my references to Dewey's ideas on a particular issue often span a considerable period of his life.In this sense, much of Dewey's work exhibits continuity across his career" (p.200, note 11).A similar approach can be attributed to his attitude towards Heidegger, an attitude that acknowledges the conventional view of a "turn" in Heidegger's thought while not framing this turn in terms of different goals of the philosophical project but rather different means to achieve the same goal:Heidegger's questioning of be-ing has two connected phases, often spoken of as "earlier" and "later" Heidegger.These phases coincide with two ways in which Heidegger approaches the question of be-ing.The earlier way is via the question of the meaning of be-ing (which emphasizes be-ing as being-here); the later way is via the question of the truth of be-ing (focusing on be-ing as being-here).(pp.152-153)

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