The Infinity of 'Becoming'-based Modern Liberal Education－En-QI Li (Part 1: The Individual and the Whole)

　　In the year 2024, as the tidal wave of artificial intelligence (AI) sweeps across the globe, its capabilities for autonomous learning and evolution necessitate a reevaluation of the uniqueness and irreplaceability of various domains. Consequently, this paper, drawing an analogy between the concept of AI and the human learning process and integrating the discourses of the educational philosopher John Dewey, views education not as a static, KPI-driven knowledge injection plan but as a dynamic process. It proposes a 'becoming'-based approach to liberal education as a pathway to address contemporary contexts, exploring potential pathways for the sustainable development of liberal education. Concerning the concept of 'becoming,' while the technological community employs "generative," this text opts for "becoming," centered around the dynamic essence of human existence, aiming to emphasize the dynamic nature of the educational process: the individual's self-awareness within various chains of relationships, which catalyzes the pursuit of wholeness—becoming a well-rounded individual—resulting in transformative changes that keep the individual in a state of constant becoming and growth. This paper will present three issues focusing on how individuals can develop a holistic perspective on becoming well-rounded, specifically addressing: the relationship between the individual and the whole, the self and others, and the ethical responsibilities inherent in relational wholes.
 

　　The core spirit of liberal education lies in promoting the holistic development of individuals, becoming free people liberated in spirit through learning across various fields. This paper posits that modern liberal education, founded on this core spirit, should reexamine the constantly reconstituting relationship between the individual and the whole in the rapidly flowing information technology world, and its development into a dynamic whole. Revisiting Dewey's concept of parts and wholes, one must first understand the philosophical roots of Dewey's thoughts—Hegel and Darwin. Scholar Chen Fengjin points out that Hegel's unique interpretation of the concept of development cleverly absorbed Goethe's view of nature, especially the basic principles of biological evolution. Although it cannot be stated definitively that Hegel consciously incorporated Goethe's ideas into his system, it is certain that Hegel's philosophical system and Goethe's ideas resonate significantly. Thus, it can be said that what is contained within Hegel's system is also a prelude to Darwin's theory of evolution. In other words, Darwin's ideas of evolution are already present within Hegel's system, and Dewey then integrates both to develop his unique system of thought.
 

　　Hegel's concept of 'development,' or Entwickelung, is interpreted as an emanation or unfolding from within, contrasting sharply with Darwin's 'evolution,' or Evolation, which marks the process of biological complexity from simplicity. Hegel's development is understood as a process from the more perfect to the less perfect, a process of thought not constrained by time; whereas Darwin's evolution is a time-bound process, unrelated to thought. At first glance, these two concepts of development may seem diametrically opposed, yet upon deeper examination, both reveal the relationship between the whole and parts, the process from whole to part and part to whole, embodying the mutual dependence and unity of identity and difference. Hegel argues that parts can only be truly understood when placed within the whole. Further, the development from the whole to parts and the return of parts to the whole encompasses both a process of thought and a process of time, operating concurrently in his philosophy. This approach is viewed as the greatest effort to explain history, especially in the interpretation of the history of philosophy, showing how the processes of thought and time combine perfectly. Through the exploration of the history of philosophy, Hegel not only explains the process of human evolution but also elucidates the developmental process from simplicity to complexity, from part to whole in evolutionary theory; and Hegel's exploration of the relationship between 'subjective spirit' and 'objective spirit' is seen as the philosophical foundation for Dewey's emphasized relationship between the 'living being' and 'environment.' Simultaneously, Hegel's dialectical process of 'self-externalization' and 'self-return' shares fundamental similarities with Dewey's perspective on the 'interaction' and 'continuity' between passive and active experiences. Dewey's appropriation of Hegel's thoughts is not a distortion of his philosophy but rather an inheritance and development of Hegel's fundamental principles of a unified philosophy. In this process, Dewey adeptly transforms Hegel's dialectical ideas into the basis for his exploration of human experience and action. Based on the aforementioned philosophical foundation, Dewey advocates for the dynamic interaction between the individual and their environment (as advocated in this paper regarding the generation and development of individual experience), reflecting a dialectical development similar to Hegel's process of spiritual self-realization. Through this dialectical process, the individual continually externalizes themselves within their environment, achieving self-development and perfection through interaction with the environment. In other words, by placing the relationship between the individual and society, thought and action, theory and practice within a dynamic, interdependent system, Dewey develops the connection between human experience and social change, the crucial role of education and democratic practice in promoting individual and societal progress, echoing Hegel's dialectical philosophy regarding the mutual dependence and unity between self and others, part and whole.

　　This paper posits that fully understanding the dynamic relationship between part and whole can serve as the starting point for the generation of modern liberal education. On this basis, the growth of the individual and the progress of society are no longer viewed as isolated processes but as a dynamic relationship of mutual dependence and influence; where no ultimate purpose exists, the dynamic process itself is the education, is the goal. This dynamic nature can be evidenced by Dewey's well-known theory of 'learning by doing.' It is noteworthy that regarding 'learning by doing,' Dewey once elucidated in an interview the common misconception of this concept: 'I do not believe that learning can occur through doing alone; what is important is the thought process during the doing. Unwise practices can lead to learning the wrong things' (SV.1.259, 1949). Therefore, to truly understand this concept, one must delve deeply into Dewey's theoretical context to avoid misinterpretation. Dewey's educational philosophy highlights the importance of experience and the continuity of the learning process, believing that 'learning by doing' can achieve depth of knowledge and enhance individual capabilities, while also stimulating their initiative and creativity in problem-solving, thereby invigorating societal vitality and progress. This paper interprets the argument as follows: The act of 'doing' itself is merely the practice of a single knowledge node, which must be enriched through meaningful thought (for example, considering the difference between the knowledge inherent in the action itself and its implementation, possible alternative methods, or even erroneous attempts), only then does the act of 'doing' generate extendable pathways, enriching the individual's intellectual system. In terms of dialectics, the individual's active engagement in the cognitive process of opposition/unity, through the recognition and integration of opposing elements, achieves a higher level of understanding; thus, the educational process should encourage individuals to perceive the diversity and differences of real-world situations, with the multi-dimensional interweaving of practices forming a system that maintains its 'renewal' (borrowing the term from John Dewey's Democracy and Education), keeping the vitality of its significance to life, maintaining a state of constant generation, and forming the driving force for the continuous progress of individuals and society as a whole.

Reference:

Chen, Fengjin. (2011). Dewey's Educational Thought and Theory. Wu-Nan Inc.

Dewey, John. (2001). Democracy and Education. A Penn State Electronic Classics Series Publication. https://archive.org/details/DemocracyAndEducation_201507

Dewey, J. (1949). John Dewey at 90 to get $90,000 Gift--Interview by Benjamin Fine. In LHickman (Ed.), The collected works of John Dewey, 1882-1953 (Electronic ed., SV1, pp.257-260). Charlottesville, VA: Intelex.