著者

乙訓 稔 オトクニ ミノル Minoru Otokuni

雑誌

実践女子大学生活科学部紀要

巻号頁・発行日

vol.48, pp.39-51, 2011-03-10

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The Japanese defeat in the Japan-U.S. war on August 15, 1945 brought a big change for Japanese education. That is a democratization and the peaceful justification of the education by the occupation army. As a result of the reform, the social studies were born. Kaoru Ueda was a central person to elaborate a plan of social studies in the education ministry in those days. In Kaoru Ueda the purpose of the social studies education as an aim of new education to establish Japanese democracy was to bring up an independent human being who takes responsibility, thinks by oneself and acts in the relations of the mutual aid. Especially, he intends that the social studies bring manners as a good member of society and the ability of the child, and the social studies that he thinks about are interpreted as a subject of the child priority principle to respect the interest of the child. In addition, as for the method of social studies, the learning method for a child to solve a problem freely and voluntarily is thought about in Ueda, and a unit learning to respect the independence of will of the child and a teacher is adopted as a concrete method. By this leading idea of Ueda, there were the social studies as a symbolic education subject of the post-war Japanese educational reform until Showa the latter half of 20's. However, the Japanese education policy and the social studies were changed in quality by the conservative politics that revived under the international situation of Japan-U.S. peace treaty, and moral education, the so-called in other words "hour for morality" was specially set up and was required from September 1.1958(showa 33). This specially set up "hour for morality" was fixed at a set time once a week and the specially installed moral education was isolated from not only the moral education but also the education such as social studies and extracurricular activities, the homeroom brought a tendency to fall into a one-side education which injected an item of virtue. To inject an item of virtue was opposed to social studies education of Ueda that intended learning through an experience of the self in one's own interest of free learning. In conclusion, the loss of the origin of the postwar democracy education, and the change in quality of the moral education disturbed the formation of the independently individual and the democratization of japan including such social studies up to today. I think that it makes the Japanese democratization incomplete and picks the bud of democracy.

著者

乙訓 稔 オトクニ ミノル Minoru Otokuni

雑誌

実践女子大学生活科学部紀要

巻号頁・発行日

no.48, pp.39-51, 2011-03-10

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The Japanese defeat in the Japan-U.S. war on August 15, 1945 brought a big change for Japanese education. That is a democratization and the peaceful justification of the education by the occupation army. As a result of the reform, the social studies were born. Kaoru Ueda was a central person to elaborate a plan of social studies in the education ministry in those days. In Kaoru Ueda the purpose of the social studies education as an aim of new education to establish Japanese democracy was to bring up an independent human being who takes responsibility, thinks by oneself and acts in the relations of the mutual aid. Especially, he intends that the social studies bring manners as a good member of society and the ability of the child, and the social studies that he thinks about are interpreted as a subject of the child priority principle to respect the interest of the child. In addition, as for the method of social studies, the learning method for a child to solve a problem freely and voluntarily is thought about in Ueda, and a unit learning to respect the independence of will of the child and a teacher is adopted as a concrete method. By this leading idea of Ueda, there were the social studies as a symbolic education subject of the post-war Japanese educational reform until Showa the latter half of 20's. However, the Japanese education policy and the social studies were changed in quality by the conservative politics that revived under the international situation of Japan-U.S. peace treaty, and moral education, the so-called in other words "hour for morality" was specially set up and was required from September 1.1958(showa 33). This specially set up "hour for morality" was fixed at a set time once a week and the specially installed moral education was isolated from not only the moral education but also the education such as social studies and extracurricular activities, the homeroom brought a tendency to fall into a one-side education which injected an item of virtue. To inject an item of virtue was opposed to social studies education of Ueda that intended learning through an experience of the self in one's own interest of free learning. In conclusion, the loss of the origin of the postwar democracy education, and the change in quality of the moral education disturbed the formation of the independently individual and the democratization of japan including such social studies up to today. I think that it makes the Japanese democratization incomplete and picks the bud of democracy.

著者

乙訓 稔

出版者

教育哲学会

雑誌

教育哲学研究 (ISSN:03873153)

巻号頁・発行日

vol.1978, no.37, pp.47-60, 1978-05-10 (Released:2010-01-22)

参考文献数

69

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From Pestalozzi's own statement that he was very much interested in law and education, we can judge that in order to understand his pedagogy more deeply, it is necessary to study its basis, i.e. its political and social context. It was the French Revolution which made him study politics and society.Pestalozzi, realizing that the revolution broke out because the people were deprived of liberty and rights recognized the great meaning of the revolution, but he did not approve of the ensuing power struggle.Because of the Revolution Pestalozzi abandoned his prerevolutionary patriarchical ideas and supported hence democratic political ideas. Furthermore, the Revolution deepened his understanding of human nature, and as a consequence he worked on a more fundamental theory of education. According to Pestalozzi, man combines a natural and a social level within his nature and his existence is characterized by the contradiction of selfish desires and moral goodwill. The system of his educational theory implies that man must be raised from his natural and social status to the level of morality. Hence Pestalozzi thought that in order to remedy the disorder in state and society and to make the people happy, it was necessary to educate morally each single member of human society and at the same time to educate the people by enlightening them politically. Hence his education is based on the ideal of popular education and closely related to politics, to the state and society. His ideas of popular education were clarified through the French Revolution and issued in a theory of elementary formation.

著者

乙訓 稔

出版者

実践女子大学

雑誌

実践女子大学生活科学部紀要 (ISSN:13413244)

巻号頁・発行日

no.51, pp.27-34, 2014-03

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J.H. ペスタロッチの81 年の生涯は、歴史上ヨーロッパの決定的な時期にあった。即ち、17 世紀より続く絶対主義の絶頂期から1789 年のフランス市民大革命と、革命の変質で台頭したナポレオン1 世覇権の戦いの時代であり、またナポレオン敗退の1815 年のウィーン会議を主導したオーストリアの宰相メッテルニヒに象徴される反動復古の時代であった。 一方、時代思潮は理性や悟性を至上とする啓蒙哲学の爛熟期にあり、青年ペスタロッチを捉えたのはロマン主義的啓蒙思想家J.J. ルソーであった。その後の彼の活動は、教会と癒着したチューリッヒの門閥貴族政治との対峙にあり、彼の諸著作もそうした現実との対峙から生まれた。 ペスタロッチの啓蒙思想は家父長主義に基づく理想的な立法者や教育家による法律や教育を通じて民衆を啓蒙するというスイスに典型なもので、その思想は彼の社会的な活動や数多くの著作において一貫している。特に、彼が論じた社会的・政治的問題は、すべて万人のために万人が平安に生きられる方策を論究することにあって、初期の代表作『隠者の夕暮』では「人間を卑しくするもの」としての政治社会と、「人間を高めるもの」としての教育が常にその対極として論究され、すべての人間を高める教育が貧富の差なく天賦の権利・人間の権利として把握されている。即ち、ペスタロッチにおける人間の権利・人権は、人間本性の気高い本質に淵源がある神聖な権利であり、それは神から永遠に与えられた現世における人間の幸福のためのものであって、その権利は市民的に陶冶された理性に従って要求されなければならず、社会的に自由で人間的に純化された啓蒙的意志に由来すべきものと考えられている。 ペスタロッチは、彼の教授論『ゲルトルートはどのようにその子どもたちを教えるか』において、「できることなら、すべての実際的な技能の基礎である自立の能力という点で、ヨーロッパの下層の市民を、南や北の未開人よりも劣らせている逆茂木に放火したい」と書き、「なぜなら、その逆茂木は……一人の人間の代わりに十人の人間を社会的な人間の権利である教育を受ける権利から、あるいは少なくともその権利を用いる可能性から締め出しているからである」と書いている。また、彼は憲法論『立法についての見解』で、「スイスのために国民教育を法律的に確かなものにすること」を論じ、後期の大著『純真者』では「ヨーロッパにおいては国民の教育が国家の福祉の第一の手段であると認識される」と述べ、「ヨーロッパが国民の能力を学校や居間において高めることを人類の権利として承認すべきである」と説いている。この国民教育を国家において法制化し、人類・人間の権利として承認すべきであるという思想は、人権としての教育理念として位置づけられるのである。

著者

乙訓 稔

出版者

実践女子大学

雑誌

実践女子大学生活科学部紀要 (ISSN:13413244)

巻号頁・発行日

vol.47, pp.13-21, 2010-03-19

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As is generally known, the Japanese modern school system began in 1872, but there are few well-known educators who participated in an elementary education. Masataro Sawayanagi is such an educator ; he is known as a person of practice of the liberal education in educational history in the Taisho era at the Seijo elementary school, but as for his teacher theory, it is not studied so much, and in particular, there has been almost no study of his elementary school teacher theory. Therefore, I have concentrated on his idea of the elementary school teacher and clarified the main intent of his teacher theory and tried to make a comment about the characteristics. At first, he makes much of the role of an educator and a school teacher, and speaks of the basic qualification of the teacher as follows. That is, he says that the teacher needs to acquire learning and morality and states that the teacher must be such a person who feels pleasure in educating the human being, also can give a good example of moral education above all, and those recognizing the nation training in the next era particularly think about him. On the one hand, he had spoken about the treatment of the teacher, because the treatment of the teacher in his times was socially low, so he emphasize that the treatment of the primary school teacher had to raise immediately. But on the other, he had said that the elementary school teacher have the psychic income which can not buy for money. In addition, he says that the primary school teacher is an occupation that is suitable for a woman. Because woman teachers increased drastically in the Taisho era, he said that half the teachers should be woman, but he suggested a salary table for women teachers that was lower than the men teachers. In the trend of thought of the times after World War I and the trend of thought of the democracy of Japanese Taisho period, Sawayanagi's opinion about the woman teacher has the idea of gender equality and independence of the teacher and educational thought. But, seen from today, his outlook on gender shows an inequality male and female division of labor. So to speak, it is a limit caused by the Imperial Rescript on Education system ; however it can be said his opinion about the right of teachers to teach and the equality of the teacher group, and thinking that primary school teaching is a suitable occupation for the women are opinions of the universality beyond the situation of the times.