Alexander Technique John Dewey

John Dewey and F.M. Alexander
Photo © 2010 The Society of Teachers of the Alexander Technique, London.
John Dewey (left) and F. M. Alexander.



Introduction by John Dewey to Man's Supreme Inheritance by F. M. Alexander, 1918

Many persons have pointed out the strain which has come upon human nature in the change from a state of animal savagery to present civilization. No one, it seems to me, has grasped the meaning, dangers and possibilities of this change more lucidly and completely than Mr. Alexander. His account of the crises which have ensued upon this evolution is a contribution to a better understanding of every phase of contemporary life. His interpretation centers primarily about the crisis in the physical and moral health of the individual produced by the conflict between the functions of the brain and the nervous system on one side and the functions of digestion, circulation, respiration and the muscular system on the other; but there is no aspect of the maladjustments of modern life which does not receive illumination.

Frank acknowledgement of the internecine warfare in the very heart of our civilization is not agreeable. For this reason it is rarely faced in its entirety. We prefer to deal with its incidents and episodes as if they were isolated accidents and could be overcome one by one in isolation. Those who have seen the conflict have almost always proposed as a remedy either a return to nature, a relapse to the simple life, or else flight to some mystic obscurity. Mr. Alexander exposes the fundamental error in the empirical and palliative methods. When the organs through which any structure, be it physiological, mental, or social, are out of balance, when they are uncoordinated, specific and limited attempts at a cure only exercise the already disordered mechanism. In "improving" one organic structure, they produce a compensatory maladjustment, usually more subtle and more difficult to deal with, somewhere else. The ingeniously inclined will have little difficulty in paralleling Mr. Alexander's criticism of "physical culture methods" within any field of our economic and political life.

In his criticism of return or relapse to the simpler conditions from which civilized man had departed Mr. Alexander's philosophy appears in its essential features. All such attempts represent an attempt at solution through abdication of intelligence. They all argue, in effect, that since the varied evils have come through development of conscious intelligence, the remedy is to let intelligence sleep, while the pre-intelligent forces, out of which it developed, do their work. The pitfalls into which references to the unconscious and subconscious usually fall have no existence in Mr. Alexander's treatment. He gives these terms a definite and real meaning. They express reliance upon the primitive mind of sense, of unreflection, as against reliance upon reflective mind. Mr. Alexander sees the remedy not in a futile abdication of intelligence in order that lower forces may work, but in carrying the power of the intelligence further, in making its function one of positive and constructive control. As a layman, I am incompetent to pass judgment upon the particular technique through which he would bring about control of intelligence over the bodily organism so as not merely to cure but to prevent the present multitudinous maladies of adjustment. But he does not stop with a pious recommendation of such conscious control; he possesses and offers a definite method for its realization, and even a layman can testify, as I am glad to do, to the efficacy of its working in concrete cases.

It did not remain for the author of these pages to eulogize self-mastery or self-control. But these eulogies have too frequently remained in the hortatory and moralistic state. Mr. Alexander has developed a definite procedure, based upon a scientific knowledge of the organism. Popular fear of anything sounding like materialism has put a heavy burden upon humanity. Men are afraid, without even being aware of their fear, to recognize the most wonderful of all the vast structures of the universe—the human body. They have been led to think that a serious notice and regard would somehow involve disloyalty to man's higher life. The discussions of Mr. Alexander breathe reverence for this wonderful instrument of our life, life mental and moral as as that life which somewhat meaninglessly we call bodily. When such a religious attitude toward the body becomes more general, we shall have an atmosphere favorable to securing the conscious control which is urged.

In the larger sense of education, this whole book is concerned with education. But the writer of these lines was naturally especially attracted to the passages in which Mr. Alexander touches on the problems of education in the narrower sense. The meaning of his principles comes out nowhere better than in his criticisms of repressive schools on one hand and schools of "free expression" on the other. He is aware of the perversions and distortions that spring from that unnatural suppression of childhood which too frequently passes for school training. But he is equally aware that the remedy is not to be sought through a blind reaction in abolition of all control except such as the moment's whim or the accident of environment may provide. One gathers that in this country, Mr. Alexander has made the acquaintance of an extremely rare type of "self-expressive" school, but all interested in educational reform may well remember that freedom of physical action and free expression of emotion are means, not ends, and that as means they are justified only in so far as they are used as conditions for developing power of intelligence. The substitution of control by intelligence for control by external authority, not the negative principle of no control or the spasmodic principle of control by emotional gusts, is the only basis upon which reformed education can build. To come into possession of intelligence is the sole human title to freedom. The spontaneity of childhood is a delightful and precious thing, but in its orginal naive form it is bound to disappear. Emotions become sophisticated unless they become enlightened, and the manifestation of sophisticated emotion is in no sense genuine self-expression. True spontaneity is henceforth not a birth-right but the last term, the consummated conquest, of an art—the art of conscious control to the mastery of which Mr. Alexander's book so convincingly invite us.

Introduction by John Dewey © The Estate of F. M. Alexander 1996.
Published in Man's Supreme Inheritance (Mouritz, London, 1996).
Reproduced with permission from Mouritz, London.

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