school and the workplace, Dewey hoped to overcome the split between thought and practice and to provide a setting in which the "interest of each in his work is uncoerced and intelligent." He had no use for the notion of culture as a body of unchanging, unchallenged truths to be transmitted intact to each successive generation. Conventional pedagogy, he thought, fostered intellectual passivity, an exaggerated respect for authority, and a prejudice against practical activity. Literary culture could not be separated from daily life without impoverishing both. The divorce between thinking and doing reproduced itself in the social division of labor, which assigned these activities to different social classes, a thinking class and a class of manual workers trained merely to carry out instructions. The school, as Dewey conceived it, served as a model workshop in which the technologies underlying modern production became intelligible through practical application and experimentation. His classroom was the antithesis of Taylorism: instead of discouraging curiosity and initiative, it aimed to foster an awareness of the productive process as a whole, and of social processes as well, by showing how each operation contributed to the final result.

Randolph Bourne, who thought of himself as a disciple of Dewey and William James (until Dewey's support of World War I caused him to have second thoughts), described the practical application of Dewey's educational ideas in the public schools of Gary, Indiana. He was struck by the absence of vandalism, by the students' pride in the appearance of the halls and classrooms. The need for nagging discipline vanished once young people came to see the school not as the embodiment of an alien authority but as an institution for which they themselves shared the responsibility. If the same feeling of proprietorship could be extended to the factory, hierarchical work discipline might yield to voluntary cooperation. Labor might become an end in itself, something that satisfied the individual's need to regard himself as part of a common enterprise. Bourne endorsed James's proposal for a "moral equivalent of universal military service," a national youth service that would restore the joy of labor and promote a sense of common responsibility for the upkeep of public buildings, parks, and playgrounds.

In the articles on education, town planning, and civic culture he contributed to the New Republic in 1915 and 1916, Bourne explained his objections to Matthew Arnold's kind of culture, which led to an "emphasis on

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