Cinnabar and Alabaster

passages
74-5. DEWEY--> "for dewey, individual consciousness exists, not as separate and autonomous, but rather formed and reformed through social interaction, and at the same time influencing that social interaction. thus, individuals and society are in a constant state of change as a result of their influence on each other. the concepts 'society' and 'individual,' then, are merely different perspectives of the same thing, two burkean 'terministic screens' of a socially constructed reality. this recpirocal relationship between individuals and groups is further clarified by considering dewey's conception of the role of individual experience in scientific inquiry," wherein "any given state of knowledge was a product of consensus among a community of inquirers. dewey's notion of consensus, however, relies on difference. he criticized the nation's focus on standardization in 1930, noting the tendencies of quantitative science to ignore differences and to promote agreement"; "what impressed dewey so much about the scientific method, and made it for him and exemplar of democracy, was the assumption that people are expected to influence the society that influences them"; "from dewey's stance, the teacher has a difficult job: to set up constraints to encourage students' intelligent freedom"

77. EFFICIENCY: "the social efficiency movement in education combined a faith in business ideology and management practices with the rise of new 'scientific' methods of intelligence and mental achievement testing"
78. "like dewey, social efficiency advocates perceived a functional relationship between individuals and groups, but they assumed a static, nonconflictual relationship" and "tried to 'balance' the equation by positing a simple correspondence between individual and social needs in industrial capitalist society"; "their faith in the simple mechanical correspondence of individual and societal pedagogies, including, most prominently, the nature and role of teacher authority and the relationships between individuals and groups"
87. the main implementations of this movement, the "project method and the dalton plan shared two fundamental oppositions to deweyan educational discourse: their lack of engagement between individuals and groups, and their one-sided emphasis on freedom at the expense of authority in the classroom"; both "tempted teachers to ignore the complexity of authority"

holt's argument:
88-9. we have "a continuing need to base our social pedagogies on a sound model of the relationship between individuals and groups, one that recognizes their interdependence and incorporates that recognition into practical guidance for students"; "we need to question the relations among individuals and groups...[and] understand our roles as teachers and our responsibilities for organizing students in a non0foundationalist world in which we want to promote cultural critique and democratic participation"; "we need to be aware of how our own cultural and institutional environments may lead us, perhaps unwittingly, into inconsistencies in our practices that may diminish the richness of social participation": "how do our practices articulate (with) these and other prevelant ideologies and material conditions at this historical conjuncture?"