著者

井上 坦

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.1989, no.59, pp.5-10, 1989-05-10 (Released:2009-09-04)

著者

井上 坦

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.58, pp.317-335, 1971-12

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名誉教授宮崎友愛先生記念論文集I. 序II. 『ボルド宛ての書簡詩(Epître)』 II.1. この書簡詩の成立事情など II.2. ボルド宛て書簡詩の構造と内容III. 『コンジェ宛ての書簡』 III.1. この書簡の成立事情など III.2. この書簡の内容 III.3. 批判の中心 III.4. 賛同点IV. 『パリソ宛ての書簡詩』 IV.1. この書簡詩の成立事情など IV.2. パリソ宛て書簡詩の構造と内容V. 総括VI. 文献As the continuation of the former paper on Rousseau, (Philosophy, ed. by Mita Philosophical Society, No. 56, 1970) I try to study here two letters in verse and a letter by J.-J. Rousseau written between 1740~1742, namely in his days in Lyon. In his Letter in Verse to Ch. Bordes, his friend then, his adversary later, Rousseau discusses the theme of poverty and wealth, and has no sympathy with the stoic notion that there are advantages in poverty and that the poor ought to be happy. Young Rousseau suggests that there is no wisdom where poverty rules. "Tant de pompeux discours sur l'heureuse indigence m'ont bien l'air d'etre nes du sein de l'abandance." In his Letter to F. J. Conzie, his friend in Chambery, Rousseau criticizes "An Essay on Man" by A. Pope, the representative English poet in the 18th Century. Rousseau attacks Pope's key concept that there is the chain of beings between Creator and creatures. Rousseau shows, however, his approval to Pope's words on human happiness that no man can not make happy life without virtue, but at the same time, no man can not make happy life with virtue alone. Rousseau regards virtue, health and the necessities of life as three components of human happiness, but in this period he has no exact and deep sense of the necessities of life. In his Letter in Verse to G. Parisot, a surgeon, young Rousseau confesses the continued anxiety caused by the world with which he would have to come to terms. He can not forget the ideal of an state which is made up of equal citizens, all shareing in the exercise of sovereign power. But before his eyes the very different pleasures of taste and all attractions of an opulent life in the big industrial city are paraded. He begins to reject the stoicism and semi-jansenistic rigidities of his moral view and his Genevan upbringing. " Longtemps de cette erreur la brillante chimere, seduisit mon esprit, roidit mon caractere " But in spite of the doubts and giddiness besetting him, he continues to form his own thought concerning real happiness, good society and good education.

著者

井上 坦

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.1981, no.43, pp.111-116, 1981-05-10 (Released:2009-09-04)

著者

井上 坦

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.1965, no.12, pp.1-14, 1965 (Released:2009-09-04)

参考文献数

12

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The present article aims, through investigating the fundamental nature of divided views of man, to clarify the meaning of divided views of education and further tries to find a way leading to the solution of the confrontation of divided views. To fulfill this purpose the present writer proposes the following three preliminary assumptions.a) The view of man forms the foundation of education.b) The view of man is an ambiguous concept.c) Confronting views don't always stand on the same level.The present writer gives a conditional affirmation to the preliminary assumption (a), and affirmative answers to (b) and (c).Following this, it is argued that attitude can't be logically deduced from factual recognition but can be derived from it in a broad sense of the word. Thus, rational persuation is shown to play a fundamental role in solving the confrontations of divided views of man and education.

著者

井上 坦

出版者

慶應義塾大学大学院社会学研究科

雑誌

慶応義塾大学大学院社会学研究科紀要 (ISSN:0912456X)

巻号頁・発行日

no.21, pp.p1-9, 1981

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論文I) 問題の所在II) 市場メカニズムへの信頼による行政権力縮小化への道III) 義務制学校廃止の道IV) 構成員参加・自主運営による地域分権化V) 自主運営批判と大衆運動論VI) 人間的科学・技術の発展が準備する基盤

著者

井上 坦

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.48, pp.117-137, 1966-03

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[I] 平等の根拠をめぐる二つの立場[II] ルソーについての法実証主義的解釈[III] ルソーの自然権論[IV] 自然権と自然法の区別[V] 自然権の根拠 : より高次の根拠の探求[VI] 社会的平等の目的[VII] 社会的平等の保障Selon les auteurs recents, l'idee de droit naturel ne joue pas de role important dans la theorie sur les droits de l'homme de J.-J. Rousseau, si meme elle y occupait une place quelconque. L'egalite de droits naturels des hommes donc n'est pas reel non plus chez lui. Je voudrais montrer, au contraire, ce qui est suivant. (1) Rousseau a pose le droit naturel pour fondement du droit civil qui concerne sur l'egalite parmi les hommes. Il affirme que le contrat social garantit les droits de l'egalite et de la liberte, mais ne les fonde pas. (2) A l'en croire, toutes les regles du droit naturel decoulent de deux princepes anterieur a la raison, c'est-a-dire, l'amour de soi-meme et la pitie naturelle. Donc Rousseau a refute la notion de la loi naturelle tant qu'elle signifie la loi de la raison. (3) Suivant lui, les hommes sont egaux parce qu'ils se ressemblent. Leur egalite consiste aussi dans une identite de situation et de destinee ; elle " exprime leur commune misere, leur commune faiblesse. Les hommes ne sont naturellement ni rois, ni grands, ni riches ; tous sont nes nus et pauvres, tous sujets aux mfseres de la vie, aux dou-leurs de toute espece. Enfin, tous sont condamnes a la mort. Voila ce qui est vraiment de l'homme. (Emile, Liv. IV) Voila le veritable fondement de l'egalite naturelle des droits humains.