著者
村井 実
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.1975, no.32, pp.1-18, 1975-10-10 (Released:2009-09-04)
参考文献数
6

In all enunciations concerning education, the terms “good” or “not good” are very frequently used, in fact statements on education cannot be made without reference to these concepts. Thus it is obvious that attention in educational research should be directed toward a closer examination of the term or the concept of goodness.However, in fact, this kind of attention is lacking among present-day resear-chers : the first point made in Part I of this paper is that this situation is not as it ought to be.On the other hand, a number of attampts were made, especially since the time of G. E. MOORE, by persons not necessarily qualified as educational researchers, to determine the concept of “goodness” : the second point of Part I of this paper is to show that such attempts, from the viewpoint of interest of the educational researcher, have remained somewhat unsatisfactory.Hence, the third point made in Part I of this paper is that for the educational researcher it is necessary to approach the problem of “goodness” not only as a general research problem of “goodness”, but that an attempt is called for to determine its nature also from its own standpoint, i. e. from the point of view of educational research.In the future, the author plans in a Part II to attempt a new clarification of the concept of “goodness”.
著者
川島 清吉
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.1970, no.21, pp.1-15, 1970-05-15 (Released:2010-01-22)
参考文献数
62

The aim of this essay is to show that Plato's educational theory of “Politeia” is based on his ontology and epistemology. With regard to “Politeia”, this has been considered by many Platonists of all ages is a treatise on “Justice”. However, I take the position that this is Plato's theory of education. Teleologically it is “Justice” (δικαλιοσυγη), methodologically it is “Education” (παιδεια), but both are joined together in the metaphysical idea of “Good” (η του αγαθsym;ουιδεα).Proceeding from the above mentionned inner structure, I considered and analysed first of all what shape of system and method education takes in the “Ideal State”. For Plato the concrete basis of man's education is his nature (φυσιs). In the long process of education of his Ideal State everyone is chosen according to his virtue (αρετη) and assigned to the various classes of citizens. Thus the custodian who having attained wisdom (σοφια) belongs to the highes class is the philosopher-king. In him philosophy and politics are perfectly one.The establishment of the Ideal State presupposes the formation of the man of the “Polis”, i. e. the citizen, and only by that becomes possible. Consequently, in the Ideal State education has to become a main subject, and in it the education of the custodians takes the central place. The characteristics of their education are : (1) all mathematical sciences are considered important as training the power of seeing things as they are ; (2) philosophy which contemplates the ideas is placed in the uppermost rank. At the base of the curriculum is hidden the big aim of education the “transformation of the soul” (ητεχγητηs περαθsym;ωγηs). From this Plato leads to the comprehension of the “Idea of Good”, and thus aims at man's logos-perfection. In this, it would seem, the foundation of Plato's educational theory consists.
著者
白石 克己
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.1969, no.20, pp.57-71, 1969-10-15 (Released:2010-01-22)
参考文献数
23

Statements about man possess either a descriptive or an emotive meaning. Therefore when taken only in their emotive meaning, the scientific information of the descriptive meaning, indispensable for educational practice will be absent. The principal task of education which is not limited to the study of man, is to understand and distinguish these two meanings, in other words to distinguish facts and values.But even while thus sharply distinguishing, the attempt to deduct value from facts has been criticized as “the naturalistic error” e. g. by G. E. Moore. If value is analyzed developmentally and functionally, it can be unmistakenly deduced from desires and needs. This deduction is called the “naturalistic paradox”, not identical with the “naturalistic error”.In the study of education, however, if we consider developmental research, the “naturalistic error” does occur. In educational research, however, which studies education where desire and need constantly confront one another, the importance of the “naturalistic paradox” is and must be realized.It is for this reason that I propose to divide educational research methodologically into educational theory, educational thought, and meta-educational theory. This is the second task of pedagogy.
著者
平塚 益徳
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.1967, no.16, pp.1-14, 1967-10-10 (Released:2009-09-04)
参考文献数
17

The expansion of educational opportunities and the increase of interest in education in recent years is called “the education explosion”. Some of the underlying causes, particularly in regard to upper secondary education will be described below.The first factor explaining the unprecedented growth of education is the democratization of education. As a result of the efforts of UNESCO huge programs for extending primary education to all people regardless of differences of race, sex, religion, political, economic or social standing were initiated among the developing nations. To provide teachers for primary schools, secondary schools were needed even before primary education could get a start in such countries. Besides, democratization of education also affected the development of secondary education in advanced nations.In England the movement toward the Comprehensive School may be considered a typical case. To realise better equal educational opportunity the “tripartite” system of grammar school, technical school and “modern school” is to be replaced by this new type of school. It is comprehensive in the sense that it comprises various opportunities to develop particular trends of intelligence.In the USA till about 1957, when Russia launched her first satellite, the emphasis in the United States was very much on quantative expansion. As a consequence, the United States has the highest relative enrolment in higher education as well as in secondary education. But the scientific progress in other countries outside the USA seems to prove that creating opportunities for all in education is only one aspect of democratization. The tendency now is rather to stress the point that a proper care for the gifted, for the elite, is equally important.At about the same time when re-thinking started in the USA, West Germany also came forth with new and drastic plans for reforming the school system. The most basic of these were the Rahmenplan (1957), the Bremenplan (1960) find courses suited to their particular ability. In Japan a more sound philosophy of life and social philosophy is needed. In France, compulsory education was extended to ten years, but at the proper time the pupils are sifted through a process of observation and channeled int ovarious lines. In Japan, most certainly, such measures would be labelled undemocratic. What is lacking in Japan is a sense for proper appreciation of various types of ability and in connection with this a proper philosophy of occupation. Most important, however, is the realization that all types of work in a society, physical as well as spiritual, really possess the same intrinsic value.
著者
市丸 成人
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.1963, no.8, pp.67-82, 1963-06-25 (Released:2009-09-04)
参考文献数
47

Following the promulgation of the Imperial Rescript on Education, the controversy on the “collision between religion and education” broke out on the occasion of Kanzo Uchimura's refusal to show what was deemed proper respect for the Emperor. Nominally, this was a “collision between religion and education, ” but, in reality, should it not be looked upon as a collision between two religions, Christianity and the Religion of the Imperial Way (Nationalistic Shintoism) which the government was trying to form? The government's plan was to establish a state based on the emperor system in order to build up a strong and rich commonwealth with full independence. To this end it not only invested full political and military powers in the Emperor but also strove to foster the idea that the people should revere him as incarnate deity. Thus, the Religion of the Imperial Way was formed, and it was taken as the moral code to be followed by the entire people.On the surface it may be considered as standing outside the realm of religion, but it must be stated that, though imperfect as a religion, religion it was.The collision was not between religion and education or religion and morality but between two religions, as mentioned above. Otherwise, such a violent controversy would not have ensued. Does it not seem that, as a result of this collision, the Religion of the Imperial Way won an apparent victory over Christianity and that true religious faith was thereby paralyzed?
著者
杉谷 雅文
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.1963, no.8, pp.109-120, 1963-06-25 (Released:2009-09-04)

Theodor Litt was an active scholar who, through the 81 years of his life, was constantly in search of truth. Basing himself on the historical reality of his times, he led his German fellow-citizens in the right direction. He was not merely a speculative philosopher and educator but one who strove to realize in concrete ways the truth he had ferreted out. Freely using thoughts and ideas of all schools of modern philosophy, he worked out a foundation for educational activities from this broad perspective. He was able to range through many mutually interrelated fields of culture.It was in the dynamic, mutual relations between being and action, liberty and destiny, theory and practiue, one's mother country and the world, and youth and age that he discovered the possibility and limits of education. Litt's lasting contributions to pedagogy are the following : his giving a philosophical and historical bath to educational theory ; his clarification of the dialectical relations between religion on the one hand and education and culture on the other ; his elucidation of the necessity of unity between science and morality.
著者
生澤 繁樹
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.2006, no.93, pp.67-84, 2006

This paper examines Charles Taylor's idea of self-becoming in his cultural-pluralistic philosophy with a focus on his &ldquo;anti-naturalistic&rdquo; notion of the self. Although Taylor and his essay &ldquo;The Politics of Recognition&rdquo; have been introduced as the philosophy of multiculturalism or communitarianism in contemporary educational studies, it is not well understood that his cultural-pluralistic ideas are inspired, influenced and invoked by his sympathy with modern Romanticism and antipathy against modern naturalism concerning the concept of self-understanding. I characterize his philosophy of self-becoming as &ldquo;anti-naturalism&rdquo; and attempt to clarify his contributions to education including multicultural education.<BR>First, this paper conducts an analysis of Taylor's original notion of the &ldquo;selfinterpreting&rdquo; self with reference to his stance against modern natural sciences of man. Through this examination, we recognize that Taylor proposes the dialogical and hermeneutic notion of the self or self-becoming against the disengaged, neutral, or atomistic view of the self in natural sciences.<BR>Second, I present his &ldquo;anti-naturalistic&rdquo; philosophy of self-becoming as one based upon his positive evaluation of the ideas of individuality and authenticity in modern Romanticism. This is a view that an individual self is constituted by language and hence embedded in community, culture and history. I argue that the Romantic idea of the self is central to his &ldquo;anti-naturalist&rdquo; interpretation of the self as he views Romanticism as a reactionary movement against the analytic science of man in Enlightenment.<BR>Finally, as Taylor claims that the world of education is the main locus of multiculturalism, I examine his contribution to education including multicultural education. The conclusion runs as follows : Taylor's &ldquo;anti-naturalistic&rdquo; philosophy suggests the possibilities of multicultural education for us to rethink modern education from the standpoint of his Romantic appreciation of the originality of the individual and culture, while at the same time his philosophy has difficulties precisely because of that position.
著者
松浦 良充
出版者
The Japanese Society for the Philosophy of Education
雑誌
教育哲学研究 (ISSN:03873153)
巻号頁・発行日
no.94, pp.128-136, 2006

教育哲学と教育思想史研究との関係をどのように考えるか。<BR>この問題を、私たちの学会はくりかえし問うてきた。現在でもさまざまな立場や議論が存在するだろう。これまで教育哲学の名の下に展開してきた研究の少なからぬ部分が、教育思想、特に欧米のそれらの紹介や分析であったことは周知の事実である。そしてそのような実態に対して、しばしば強い懸念が示されてきてもいる。他方教育哲学は、現在の日本の教育問題に対して考察を挑もうとするとき、その枠組みをなす概念装置を必要とする。そうした概念装置をより精緻で有効なものに練りあげるために、既存の教育思想を資源として活用することは論難されるべきことではない。しかも「教育」という概念や認識の枠組みが、近代社会において生成した歴史的な構成物であることを考慮に入れれば、欧米の教育思想が参照されることには一定の正当性があると言えよう。<BR>もっとも、教育哲学の名の下に展開している教育思想の研究が、必ずしも教育思想史研究になっているわけではない。それらの多くは、その教育思想が課題として直面したはずの社会的状況や歴史的文脈とは無関係に、ただ抽象的な概念のみが抽出されて論じられることが多いからである。かといつて社会的・歴史的視点がないのが教育哲学、あるのが教育思想史ということにはならない。実は、現代日本の教育問題自体が歴史的文脈のなかで構成されているのである。したがって教育哲学の考察も必然的に歴史的な視野をふまえて展開されるべきである。そうした視野や文脈を無視するからこそ、教育哲学が教育の現実的問題に有効なはたらきをなしえていない、との批判を浴びることにもなるのであろう。<BR>一方、教育思想史研究も、それが単なる過去や異国へのディレッタント的な関心以上のものをめざすのならば、現代の教育問題とそれを構成している歴史的文脈と無関係なところに、その研究課題を設定するわけにはゆかない。その意味で、教育哲学と教育思想史研究は、それぞれが対象とする課題の歴史的文脈を照合しつつ、共有できる概念装置を練りあげるために協働することができるはずである。そしてその接点を構成するのが、教育にかかわる概念史研究である。
著者
下司 晶
出版者
The Japanese Society for the Philosophy of Education
雑誌
教育哲学研究 (ISSN:03873153)
巻号頁・発行日
no.79, pp.93-109, 1999

Anna Freud-Melanie Klein controversies over child analysis made up a turning point for psychoanalysis. Even today there remains a wide gap between the Freudian ego-psychology and the Kleinian psychoanalysis. This division can be traced to a series of dispute on child-analysis in 1927 and to the Controversial Discussions that took place in the British Psycho-Analytical Society between 1941 and 1945.<BR>These controversies centered on the nature of infantile super-ego as well as of early object relationships. Because these controversies unfolded around child development, they have been interpreted as conflicts of different theories of child development. In contrast, this paper attempts to explain these controversies as those concerning epistemological foundations in understanding children's mind, and it tries to show how two different, even opposing, metapsychologies arose simultaneously.<BR>Their theories of child development were guided by distinctive perspectives of the treatment of children, and their observations in turn relied on their theories. Their theories as well as their perspectives of treatment were caught respectively in a vicious circle.<BR>Anna Freud pursued the relations between children and their enviroments. Since her perspectives included not only children but also external objects, she did not have to conceptualize early unconscious relationships. In contrast, because Klein analyzed children's unconsciousness alone without considering their surroundings, she discovered and theorized inevitably infantile super-ego and early object-relationships.<BR>These two models of meta-psychology are rooted in different emphases : one, on external realities, and the other, on inner realities.<BR>We can trace the origins of these two types of the explanation of mind to Sigmund Freud, the father of psychoanalysis. Inquiring into patients' pasts and childhood experiences, he concluded that an early trauma could lead to a neurosis. In child analysis, however, iansmuch as analysists can observe a child as it is, Anna Freud and Melanie Klein would build two meta-psychological theories-one, from external environments and the other, from inner realities.
著者
田浦 武雄
出版者
The Japanese Society for the Philosophy of Education
雑誌
教育哲学研究 (ISSN:03873153)
巻号頁・発行日
no.31, pp.68-73, 1975

私は、一九七四年九月五日から二ケ月間、文部省在外研究員として、アメリカ教育哲学の動向について、研究する機会をえた。アメリカには、十二年前に、ハーバード・エンチン研究所の招致研究員として、十ケ月程留学したことがあるので、今回は二度目のアメリカでの研究であった。今回は、ハーバード大学のイスラエル・シェフラー、コロンビア大学のP・H・フェニックス、ホノルルでセオドーア・ブラメルド等の各氏と会い、話しあいの機会をもち、あわせて資料蒐集をおこなうことを重点に、日程をくんだ。以下、アメリカ教育哲学の動向について、私の見聞を中心に報告したい。
著者
上寺 常和
出版者
The Japanese Society for the Philosophy of Education
雑誌
教育哲学研究 (ISSN:03873153)
巻号頁・発行日
no.54, pp.98-101, 1986

世界各国、とりわけ開発途上国では教育に直接関連してはいないけれども、人々を苦しめる災害が生じている。先進諸国においても例外ではない。これらの災害の中で、多くのものは人為的なものとみなされている。一九八五年八月の日航ジャンボ機墜落事故、一九八六年四月のソ連チェルノブイリ原子力発電所爆発事故などはそれを物語っている。科学の急激な進歩は、人間自身それに追いつくことができず本来人間の幸福のための科学が、逆に大きな災害を引き起こす結果となったのである。自然科学優先の科学主義は、反省すべきであり、人間性に基づく科学を発達させる必要がある。
著者
中沢 哲
出版者
学術雑誌目次速報データベース由来
雑誌
教育哲学研究 (ISSN:03873153)
巻号頁・発行日
vol.83, pp.60-75, 2000

Der Zweck dieses Aufsatzes ist Kants Methodenlehre der moralischen Erziehung zurekonstruieren, indem der Vf. Kants Denkart einer Methode der moralischen Erziehung im Zusammenhang mit der Denkart der Beziehung zwischen "dem naturlichen gesunden Verstande" und dem Begriff des guten Willens in der Grundlegung zur Metaphysik der Sitten betrachtet, urn dadurch Kants Absicht in der Methodenlehre zu klären.<BR>Die moralische Erkenntniskraft des Schülers ist die "gemeine Menschenvernunft". Kant schlagt ein "Bruchstiick eines moralischen Katechismus" als Methode der moralischen Erziehung vor (Metaphysik der Sitten). Dieser sokratische Katechismus wird aus der gemeinen Menschenvernunft im Kind entwickelt. Der Schiüler antwortet mit seinem guten Verstand. Dadurch wird der Schiüler sich "eines solchen guten und tätigen Willens" bewußt.<BR>Die gemeine Menschenvernunft ist der Ausgangspunkt der Entwicklung der Moralphilosophie in der GMS. Kant behauptet, daß der Begriff des guten Willens dem natürlichen gesunden Verstand (der gemeinen Menschenvernuft) beiwohne. Dieser Begriff ist aber bei ihm nicht klar. Kant hat ihn in der GMS geklärt. Das Urteil der gemeinen Menschenvernuft hat seinen Ursprung im Wollen des guten Willens.<BR>Das moralische Prinzip für den Lehrer, der in der moralischen Erziehung "sokratisch zu katechisieren versucht", ist die "dunkel gedachte Metaphysik", d. h. der Begriff des guten Willens. Der Schüer wird durch die moralische Erkenntnistatätigkeit sich des eigenen Wollens des guten Willens klar bewußt. Die Denkart der Beziehung zwischen "dem natürlichen gesunden Verstande" und dem Begriff des guten Willens in der <I>GMS</I> entspricht Kants Denkart in der Methodenlehre der moralischen Erziehung. Das moralische Urteil des Kindes hat seinen Ursprung im eigenen moralischen Wollen. Es ist der erste Schritt zu einer "Revolution in der Gesinnung", sich dieses Wollens bewußt zu sein.
著者
大関 達也
出版者
学術雑誌目次速報データベース由来
雑誌
教育哲学研究 (ISSN:03873153)
巻号頁・発行日
vol.86, pp.1-16,69, 2002

Die Erfahrung der Differenz und der Heterogenität, die im philosophischen Postmodernismus zur epistemologischen Grundaussage vom "Ende der großen Erzählungen" komprimiert worden ist, zwingt zur kritischen Revision der humanistischen Bildung. Im 34. Salzburger Symposion (1999) ist die Frage aufgeworfen worden, wie unter der Voraussetzung von Pluralität und Relativität der Welten der Bildungsbegriff neu bestimmt werden kann. S. Hellekamps reformulierte anhand von H.-G. Gadamers >Wahrheit und Methode< den Bildungsbegriff als das Gespräch in pluralen Sinnwelten. Aber in dieser Bestimmung sollte die Frage nach der praktischen Vernunft und der Urteilskraft, die m.E. auch unter den Bedingungen der Postmoderne unvermeidbar ist, gestellt werden. In diesem Aufsatz werde ich versuchen, die von Hellekamps neu formulierte These über Bildung zu überprüfen. Dazu werde ich H.-G. Gadamers Kritik an der Aufklärung und seine Erorterungen über die humanistische Tradition rekonstruieren.<BR>Gadamers Kritik an der Aufklärung bedeutet, daß ihr unkritisches Vertrauen auf die Technik die menschliche Urteilskraft und die praktische Vernunft in unserer Zeit lähmt. Aber es kam ihm jedoch auf die Idee der Aufklärung an, auf das Selberdenken und die Bildung der Urteilskraft. Diese Idee ist als die Rhetorik, mit der Gadamer die Redekunst im sozial politischen Bereich meint, konkretisiert worden. Für Gadamer war es wichtig, etwas Abstand vom technischen Denken zu gewinnen, dem ein Vergessen der menschlichen Endlichkeit zugrunde lag, urn die rhetorische Tugend des Aufeinander-Horen-Konnens wieder zu Ehren zu bringen. Daraus kann geschlossen werden, daß das allgemein bereits bekannte Verständnis von Gadamer als dem Vertreter der Gegenaufklärung revidiert werden sollte und daß es sich bei der als Gespräch verstandenen Bildung urn die Idee der Aufklärung handelt.
著者
増渕 幸男
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.2005, no.92, pp.22-39, 2005

The twentieth century was a century of war. Despite the passionate longing for peace, and the vigorous efforts of many throughout the world community to attain it, war continues to be a part of the human condition. As political efforts to bring an end to war have had few results, humankind has placed its hopes for a world without war on education, hoping that through education the world can raise generations of peaceloving young people who will oppose war. After the Second World War, the charter of UNESCO clearly set out a road to peace and charged educators with a major role in achieving that goal. In spite of all of our good intentions, however, war continues to plague our contemporary world.<BR>As members of the human race we cannot ignore what seems to be an element of human nature that leads to continuous movements that repeat the cycle of &ldquo;want-seek-struggle-disorder&rdquo;. Should we then recognize the potential for evil as a part of human nature? Yes, I believe that evil itself is a part of the essential nature of human beings. That being the case, I would argue that : <BR>1. Education was also implicated in the crime of war, <BR>2. Education plays a role in fomenting war.<BR>Education not only imparts knowledge of the good; it also has taught methods of war. We can see this in the fact that as societies become &ldquo;more civilized&rdquo;, they also raise the making of war to new levels. We also must acknowledge the fact that religion is also involved in conflicts between nations, and that many wars take place against the background of religious disagreements. As both religion and education are concerned with the formation of the spirit, the relationship between war and religion is a complex one that education has difficulty resolving.<BR>War is a crime against humanity, and moreover necessarily causes spiritual loss. Education is also caught in a contradiction : opposing violence, and at the same time participating in war. If we cannot resolve the paradox between the two, then how can we call for accountability from education? This paper will consider these complex questions and offer some useful suggestions.
著者
山田 三雄
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.1971, no.24, pp.1-13, 1971

In E. Cassirer's <I>Philosophy of Symbolic Forms</I> (Philosophie der symbolischen Formen) meaning constitutes reality in coexistence with the sensible.<BR>The symbolic act possesses three forms, i.e. expression, intuition and concept; the mythical as an act of expression comprehends reality as the world of quality. In contemporary intellectual life, the tendency of giving free rein to the mythical must be deplored However, the mythical as a means of expression for a child in its state of development opens up important research topics.