著者

西頭 三雄児 Mioji Saito

雑誌

研究紀要 = Nagoya Ryujo (St. Mary's) College annual report of studies (ISSN:13427997)

巻号頁・発行日

no.20, pp.223-243, 1998-01-01

著者

西頭 三雄児

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.1968, no.17, pp.1-12, 1968-05-20 (Released:2010-05-07)

参考文献数

55

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The purpose of this paper is to clarify the characteristics of the educational theory of the older Natorp by analyzing the meaning of “insight” which forms the ultimate principle of his philosophy of education.Hence the origin and development of his concept of “insight” which he first organized into a system during the latter period of his philosophical thinking is examined and at the same time the particular nature of his principle of “insight” is clarified by connecting it with his principles of “society” and “work”.Next, from the originality discovered in his principle of insight, we have summarized the characteristics of his later educational thought under two viewpoints : 1. First his educational philosophy is constructed in relation to a reform of real society. Under this aspect his educational thought is close to the educational thought of Pestalozzi and Plato rather than Kantian.2. We point out the dialectical nature of his systematization of pedagogy and make it clear that this is Platonic rather than Hegelian.

著者

西頭 三雄児

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.1960, no.3, pp.33-46, 1960 (Released:2010-01-22)

参考文献数

44

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In this essay I consider Natorp's writings on the formation of homo faber, considered as part of the process of human formation. By “human formation” I mean the process of unlimited awareness, the essential ', starting point of which I wish to consider as labor. In Natorp's mind, labor is that genuinely human activity by which man establishes relations with the natural world. This activity, considered in its early and later stages, is not entirely the same, but in both stages it may be said to be the limiless exertion of a person as he aims at a spiritual idea. If Natorp's “awareness” is taken in the sense of laying hold of an idea, an essential relation between “awareness” and “labor” is indicated. We must remember that “awareness” in Natorp necessarily means social awareness. Consequently, a relation between it and socially cooperative labor is established. When labor is considered in its later stage and is grasped at a more profound level, it is seen in its dialectical character as a basic human activity rooted in intelligent volition. With his notion of “latent harmony” Natorp differs from Hegel in his dialectical theory and (unlike Hegel) was unable to conceive of the active meaning of contradiction. Natorp's special characteristic may be considered to lie in his concept of “the religion of labor” and of “leisure.”