著者

村田 康常

出版者

柳城幼児教育・保育研究会

雑誌

柳城こども学研究 = Ryujo Child Studies

巻号頁・発行日

no.4, pp.53-81, 2021-03-20

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本論文の目的は、西洋形而上学の伝統のなかで絶えず論争の的となってきた一元論と多元論の葛藤、つまり世界を一と見るか多とみるかという立場の相克に対して、現代形而上学のひとつの典型といえるホワイトヘッドの思弁的な宇宙論がどのような立場をとっているかを検討し、世界を一と見る立場も包摂した彼の多元的な宇宙論の特徴を明らかにすることである。現実世界を新しさへの創造的前進のプロセスと見るホワイトヘッドの形而上学的宇宙論では、創造的な世界における偶然性や可能性が重要な主題となる。本論文では、ホワイトヘッドの形而上学的宇宙論体系において究極的なものの範疇とされる「多」と「一」と「創造性」をめぐる思弁を辿って、偶然性や自由と必然、可能性と現実態などの諸様相によって描き出される多元的宇宙のあり方を描き出すことを試みた。彼の形而上学的宇宙論では、現実世界の多様性に可能世界の多様性が重ねられて、「多が一と成り、その一が多に増し加えられる」という創造的世界の創造的なダイナミズムが考察されている。本論文では、このような可能世界論と多元的宇宙論の交錯するホワイトヘッドの形而上学的宇宙論の特徴を、彼の「命題」あるいは「理論/観想」に関する思弁的な考察の読解を通して検討し、多元的宇宙がそのつど新しく生成する一なる存在のうちに包摂されつつ、その一が多なる世界を構成する一要素となるという「多」と「一」との創造的なダイナミズムの中で、実現されなかった可能世界の多様性もまた実現された一なる要素とその多なる現実世界の中に様態的に包摂されていることを示した。

著者

村田 康常

出版者

名古屋柳城短期大学幼児教育・保育研究会

雑誌

柳城こども学研究 = Ryujo Child Studies

巻号頁・発行日

no.2, pp.1-29, 2018-09-30

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This paper aims to re-examine the link between language and play in early childhood care and education. Section 1 examines the ideals which serve as the basis of the domain “language” in the early childhood care and education by way of a “Course of Study for Kindergarten” and the “Nursery Provisions Guidance.” Section 2 investigates picture books considering the link between language and play so as to argue that “the sense of play to enjoy language” (T. Matsui) which brings joys and surprises enhances children’s imagination and serves as the core of a fruitful language experience. In particular, this paper focuses on discussions of picture books by T. Matsui, who has long been exploring these themes, and interprets his arguments from the viewpoint of A. N. Whitehead’s educational philosophy and to the classical study of picture books by W. Benjamin. Section 3 reviews work by F. v. Schiller, J. Huizinga, E. Fink, R. Caillois and W. Benjamin who have presented “the philosophy of play” by thoroughly examining the relationship between play and human beings to clarify the question of “what play is.”Section 4 identifies the connections between play, language, and imagination by referring to arguments presented by Matsui and Benjamin. This connection not only engenders children’s language/play but also philosophical investigations. This is shown in Whitehead’s insight into “speculation, imagination, language, and play.” This section examines language and play regarding Whitehead’s philosophy of organism and re-thinks the possibility of the domain “language” in early childhood care and education. Last, Section 5 identifies future research agendas containing themes which have not been discussed in this paper.

著者

村田 康常

出版者

名古屋柳城短期大学幼児教育・保育研究会

雑誌

柳城こども学研究 = Ryujo Child Studies

巻号頁・発行日

no.1, pp.81-108, 2018-07-20

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In this paper, we attempt to introduce the “philosophy of play,” which extensively examines the question of what play is. In previous noteworthy studies, it has been shown that people were born to play, and that to play is to live. This paper is an attempt to approach this idea from the viewpoint of A. N. Whitehead’s educational philosophy. In Chapter 2, as a starting point for discussing play, we will examine the classical “philosophy of play” through the philosophies of Schiller, Huizinga, Fink, Bateson, and others who believed that the very act of the creation of this world was play and that culture is born in the world of play. In Chapter 3, we discuss the “rhythm of education" in Whitehead’s philosophy of education from the viewpoint of the connection between life and play, and examine the rhythm of education from the perspective of Whitehead’s philosophy of organism. To the best of our knowledge, there have been no previous attempts to approach the philosophy of play from the standpoint of the philosophy of organism. This paper is an attempt to consider the philosophy of play, which originated from Schiller’s aesthetics and was developed by Huizinga, Fink, Caillois, and others from the viewpoint of Whitehead’s philosophy of organism or process philosophy.

著者

村田 康常

出版者

名古屋柳城短期大学幼児教育・保育研究会

雑誌

柳城こども学研究 = Ryujo Child Studies

巻号頁・発行日

no.1, pp.109-120, 2018-07-20

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本研究では、絵本、特に(英米の絵本の影響下で生まれた)日本の物語絵本に描かれた「おおかみ」の姿に注目して、物語の中で「悪役」として描かれてきた「おおかみ」が、「悪役」というステレオタイプを脱していく変化を考察する。この変化の要因として、ここでは、「子ども期の発見」をベースにした、文明化・近代化にともなう社会心理学的な変化を取り上げる。絵本は、近代における「子ども期の発見」を通して、昔話をベースにして、昔話の中の性的・暴力的な描写や殺人や死への直接的な言及を抑制することによって、商業出版される児童書として成立し、その後も軍国主義や大衆文化、ポストモダンの流行などの社会的文化的な変化とともにさまざまな表現が試みられてきた、ということを具体的な事例によって示すのが、本研究の目的である。本研究では、その典型例として、イギリスの昔話「三びきの子ぶた」をもとにした日本の絵本を取り上げる。オリジナルの昔話では「脅威」や「悪」として描かれてきた「おおかみ」が、絵本においては、次第に、クールで愛嬌のあるベビーフェースとして肯定的に描かれていくようになる。その背景には、近代における「子ども期の発見」をベースにした、社会の文明化・近代化にともなう諸変化がある。これらの変化によって影響を受けた多くの絵本が登場しているということは、子どもたちの生活世界が、多様な価値観や世界観をもった人びとが共存する多元論的な世界へと変化しているということを示している。

著者

村田 康常

出版者

名古屋柳城短期大学

雑誌

研究紀要 (ISSN:13427997)

巻号頁・発行日

vol.40, pp.43-64, 2018-12-20

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本論文では、遊びを中心とする幼児の生活と成長過程のなかで言葉が生まれてくるプロセスの原初相を主題として、幼児の生活と成長のなかで言葉が発せられ交わされていく根源のところ、言葉がそこにおいて立ちあがってくる経験のなかで楽しさや喜びだけでなくさまざまな要因が働き合う幼児の世界の特徴を考察した。松居直が「言葉を楽しむ遊び感覚」と呼んだような幼児の躍動する感性のなかで言葉が生まれてくるとき、そこはさまざまな要因が働いており、研究者にとって広大な探求領域が開けている。その中から本論文では、「言葉を楽しむ遊び感覚」を生き生きと生じさせるような幼児の生活におけるいくつかの要因を取り上げた。これらの要因を論じるための手がかりとして、ピカートの「沈黙」、ハイデッガーの「世界内存在」やホワイトヘッドの「感じ」といった諸概念や、コッブの子どもの成長についての創造的進化の概念に基づいた理解、バージャーが提起した言葉に先立つ視覚イメージの原初性、イーガンらが示した教育における物語と想像力の重要性などの諸議論を渉猟しながら、子どもの生活と成長過程を通して言葉が生まれてくる原初的な経験を論究した。本論文では、この論究を通して、「言葉を楽しむ遊び感覚」をともないながら、自らの世界内存在の物語的な理解を子ども期に十分に内在化することの重要性を示し、結論として、抑圧された沈黙ではなく、活気づけられた沈黙こそ、保育・幼児教育の場の基本だという見解を提示した。

著者

村田 康常

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.21, pp.150-168, 2021 (Released:2022-04-16)

著者

村田 康常

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.20, pp.80-97, 2020 (Released:2021-11-20)

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This paper aims to construe that which Whitehead’s cosmology describes as a playful universe, while he scarcely uses the word “play” (rare exceptions appear in the first chapter of Process and Reality (Whitehead, 1929a/1978, p. 5)). I discuss the idea of “play” in his cosmology as a function of the “imagination” of speculative reason that emerges from immediate experience. By virtue of imagination, which leaps beyond the determinations of our immediate experience to envisage unlimited possibilities, the world we experience instantly turns into a creative and meaningful world, where novel and unexperienced values are constantly realized and are perpetually perishing. The function of reason is to activate this creative leap of imagination in a coherent fash ion. Whitehead notes that the transboundary leap of imagination is an essential aspect of speculative philosophy. He also emphasizes that the “play” of free imagination is a method in speculative philosophy (Whitehead, 1929a/1978, p. 5). Imagination lies at t he heart of this “play.” The transboundary leap of imagination activates “play” and prompts it to transcend logical consistency to unrestricted freedom. He explores the concrete aspects of reality by means of the method of the playful imagination, which introduces us to a playful freedom from causal determinations and logical necessity. We can say that this actual world, including 81 ourselves, becomes meaningful by virtue of imagination, which ourselves, becomes meaningful by virtue of imagination, which retains the vividness of immediate experience, while retains the vividness of immediate experience, while transcenditranscending the eterminations of the stubborn facts of ng the determinations of the stubborn facts of concrete experience. Through such an imaginative leap, our concrete experience. Through such an imaginative leap, our actual world is revealed as being meaningful.actual world is revealed as being meaningful.

著者

村田 康常 浦井 憲 村上 裕美

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.21, pp.64-70, 2021 (Released:2022-04-16)

著者

村田 康常

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.108-127, 2019 (Released:2020-12-28)

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This essay’s argument centers on two points. The first concerns the suitability of the term “play” to succinctly describe our actual world, which A. N. Whitehead called the world where conflict takes place between “the spirit of change,” which creatively advances toward novelty, and “the spirit of conservation” (Whitehead, 1967/1925, p. 201) —a world where the becoming and perishing of actual entities take place. The second point is that Whitehead’s method of speculative philosophy that includes an exhaustive discussion about this world of play is itself adequately described by the term “play.” Whitehead called the method of his philosophical exploration “speculative philosophy,” describing it as an attempt beginning with “immediate experience” to construct an “adequate and coherent logical system of general ideas” via “imaginative generalization” (Whitehead, 1978/1929, pp. 3-7). What becomes crucial in this search for generality is a “leap of imagination” that entails a departure from the restrictions and particularities of our immediate experience. Whitehead’s comparison of this leap of imagination—a methodology of speculative philosophy—to the flight of an airplane (Whitehead, 1978/1929, p. 5) is well known. We will use another of his metaphorical expressions, “play of free imagination” (ibid.), to refer to this free flight of imagination in this essay. Whitehead suggests that the element of play, as an unrestricted flight of imagination, plays a crucial role in speculative philosophy, as much as does rigorous logic. As such, the concept of play has double meanings in Whitehead’s speculative philosophy, namely because the world that speculative philosophy explores can be understood as a world of play, and the method of speculative philosophy’s exploration involves a play of imagination. This essay will attempt to construct a dialogue between Whitehead’s philosophy of the organism and the philosophies of play, particularly those by F. von Schiller, F. Nietzsche, J. Huizinga, R. Caillois, W. Benjamin, and E. Fink, in order to thoroughly discuss the double meanings of play within speculative philosophy.

著者

村田 康常

出版者

名古屋柳城短期大学幼児教育・保育研究会

雑誌

柳城こども学研究 = Ryujo Child Studies

巻号頁・発行日

no.1, pp.81-108, 2018-07-20

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In this paper, we attempt to introduce the "philosophy of play," which extensively examines the question of what play is. In previous noteworthy studies, it has been shown that people were born to play, and that to play is to live. This paper is an attempt to approach this idea from the viewpoint of A. N. Whitehead's educational philosophy. In Chapter 2, as a starting point for discussing play, we will examine the classical "philosophy of play" through the philosophies of Schiller, Huizinga, Fink, Bateson, and others who believed that the very act of the creation of this world was play and that culture is born in the world of play. In Chapter 3, we discuss the "rhythm of education" in Whitehead's philosophy of education from the viewpoint of the connection between life and play, and examine the rhythm of education from the perspective of Whitehead's philosophy of organism. To the best of our knowledge, there have been no previous attempts to approach the philosophy of play from the standpoint of the philosophy of organism. This paper is an attempt to consider the philosophy of play, which originated from Schiller's aesthetics and was developed by Huizinga, Fink, Caillois, and others from the viewpoint of Whitehead's philosophy of organism or process philosophy.

著者

村田 康常

出版者

西田哲学会

雑誌

西田哲学会年報 (ISSN:21881995)

巻号頁・発行日

vol.2, pp.173-191, 2005 (Released:2021-01-16)

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The Summary presented paper deals with three subjects. The first point to be made is that Nishida Kitaro and A. N. Whitehead share the same origin, called the fact of pure experience or immediate experience, in spite of no direct academic exchange between them. They regard the pure experience as the sole starting-point of any thought in which the reality discloses itself as a non-dualistic unity. The problem they face there is whether they can describe the insight gained in that experience. They solve it by reaching at the same idea that the reality expresses itself and its self-expression takes form of a sort of logic. The second point is to show that their conclusions are different from each other. At the beginning, both philosophers regard the fact of pure experience as a flux. And then, they formulate it into the idea of process. Nevertheless, because the pure experience refuses any seat to the substantial self, which is still held in the idea of process, Nishida abandons this idea and searches for a deeper logic. It is a sort of topology that implies a paradoxical content. He finds our own selves in their vanishing point, in which our relative selves encounter with the absolute. In contrast, Whitehead searches for the emerging point of our own selves in his immediate experience. His conclusion puts no emphasis on the idea of nothingness but evidently on that of process. The third point suggests the possibility to construe Whitehead's philosophy not only as a process philosophy but also as a topological philosophy comparable to Nishida's. As Nishida watches the vanishing point of our own selves in order to reveal the depth of reality, Whitehead describes the perishing of actual entities in order to discover the principle of universal relativity of the universe. To perish is to be objectified, and to be objectified is to be present in another, and the presence in another is the main subject of topology. In conclusion, we can say that Nishida's approach to the reality and that of Whitehead are complement to each other.

著者

村田 康常

出版者

名古屋柳城短期大学

雑誌

研究紀要 (ISSN:13427997)

巻号頁・発行日

vol.33, pp.79-94, 2011-12-20

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In several writings including The Aims of Education, Alfred North Whitehead develops his original philosophy of education, which we can call "a theory of the rhythm of education." This paper tries to show an important influence of Bergson's idea of "élan vital" on Whitehead's theory of the rhythm. According to Whitehead, the essence of the life consists in the creative impulse to realize a definite shape of novel value in the world. The realization of some actual value is a creation of a new harmony, and the process of the creation has its own rhythm. Whitehead gives a philosophical explanation to the rhythm of the life by referring to ideas borrowed from Bergson, "élan vital" and "its relapse to the matter." The process of education should be coincident with the rhythm of the life, which swings from the romance of "élan vital" to the generalized "wisdom" through the precision of knowledge and information. His theory of the rhythm, appearing as a rhythmic theory of the life in his early works of scientific philosophy, develops toward the ideas of the becoming process of organisms and of the creative advance of the world into novelty in his later works of "philosophy of organism." His theory of the rhythm of education takes a significant position in the developing process of his philosophy from its earlier scientific philosophy to its later metaphysical cosmology. It is the reason why his philosophy of education shows a widespread vision of the life, nature and human being.