著者

田口 仁久

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.19, pp.31-46, 1969-05-15 (Released:2009-09-04)

参考文献数

93

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Matthew Arnold (1822-1888) believed that man and man's history should develop as a system of balance and mutual restraint between Hebraism and Hellenism. Convinced that 19th century Europe should be ruled by Hellenism, he judged that as a result of the assault on the natural order during his day England would face a catastrophy. To save England he made an effort to propagate hellenistic culture in his country. To spread this type of culture the state, he thought, was an effective organ and education the means to accomplish this end. Many points in Arnold's educational theory can be understood from this theory of culture.

著者

石堂 常代

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.19, pp.47-61, 1969-05-15 (Released:2009-09-04)

参考文献数

69

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当稿は現代フランスの教育哲学者、教育史家として評価されているルネ・ユベールRené Hubert (一八八五~一九五四) の教育理論において、その理論構造の基盤となっている人間観を、思想史的立場からではなく、むしろ人間それ自体を探究することに主眼をおいて考察したものである。ユベールが教育にこそその実現化の仕事を託した「人間の使命」la destinée de l'hommeに幾分なりと近ずいてみることがねらいである。ユベールは大学教授並びに学者、即ち「思索の人」l'homme de réflexionとしての生涯を、ほとんど教育問題にささげた。戦前の著作のうち教育学的に特に注目されるのは、一九三八年に出された『道徳論叙説』Esquisse d'une doctrine de la moralité.Vrin. Parisであるが、戦後ストラスブール大学区長官recteur de l'Université de Strasbourgに任ぜられるや公刊された『一般教育学概論』Traité de pédagogie génèrale P. U. F. 1946 は、彼の哲学体系の総決算ともいうべきものであり、首尾一貫した理論的構成をもって統制されている大著である。さらにこの著の中に包括されている教育の社会学的考察は、後年、教育制度史と教育理論史の二本立ての構成をとってまとめられた『教育史』Histoire de la pédagogie P. U. F. 1949となって詳論され、又教育の心理学的考察は、同年公刊された『精神発達』La croissancementale P. U. F. Tom I : L'enfance II : L'adolescenceの中に展開されているのである。これら戦後の三著作は、ユベールを教育学史上閑却すべからざるものとしている。ユベールの人間観を考察するにはもとより彼の全著作に言及する必要があるけれども、ここでは研究の不備もさることながら、以上のような関係からして特に『一般教育学概論』を中心に進めていきたい。一体「人間とは何か、そして人間はいかにあらんと欲するか」Qu'est l'homme, et qu'aspire-t-il à être?という問題が、根本的に教育の問題であることをユベールは強調する。それは教育の「目的」la finを問うことであり、即ち「人間の使命」を問うことである。ユベールは『教育史』の結語として次のように述べる。「プラトンの時代においても、ルネッサンスの世紀においても、ルソーの時期においても、教育の問題は人間の使命の問題に他ならず、自然の中にある人間の使命、社会の中にある人間の使命、精神に則している人間の使命の問題である。」それはまた「生存の中にある存在の法則」la loi de l'être dans l'existenceを攻究することである。人間が生きているexisterということはどういうことなのであろうか。かような自明すぎる、それでいてまったく不可解な根本的問題に、ユベールは、科学scienceが十分な答えを提起できないと指摘する。「科学、それは生物学にせよ、社会学にせよ、心理学にせよ、現に在るものce qui estしか明らかにしようとしないし、いかに在るべきかce qui doitêtreということをば、決して明らかにするものではない。」このことは、しかし乍ら、ユベールが科学に対して評価を軽視しているというのではない。それどころかドゥベスDebesse教授も述べているように、ユベールの教育学は科学の帰結に堅固に結びついているのであり、哲学と科学の特性を考慮した上で、次のごとく両者の関係を説いているのである。「哲学の役割は科学の帰結を侵害することではなく、又科学を自らの方策でもって導くことでもない。哲学は既得の諸帰結から結論を引き出して、新たな探究の仕事に仮説を提示する。しかし科学が僕なのではない。科学もまた十全な自律性を有している。科学的観察の領域と、哲学的反省の領域との交流は、前者を犠牲にして生じるはずはない。」それ故に、哲学は他の何よりもまさって科学的思考の独立性を評価するものであると、ユベールは述べているのである。従ってユベールの人間探究は、科学的思考の帰結をふまえた上での超科学的trans-scientifiqueな方法をとる。これ即ち、「批判哲学」la philosophie critique の立場である。

著者

梶 嘉一郎

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.19, pp.62-65, 1969-05-15 (Released:2009-09-04)

著者

岡本 英明

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.19, pp.66-69, 1969-05-15 (Released:2009-09-04)

参考文献数

7

著者

斎藤 昭

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.13-30, 1968-05-20 (Released:2010-05-07)

参考文献数

37

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In the back of Martin Buber's theory, which aims at the reconstruction of humanity and forms a new image of man through the theory of existential dialogue between “I-you”, the race problem always remains an unsolved question. During the Nazi period in Germany he inspired the Jews with self-conssiousness and pride mainly by means of adult education, and after the immigration to Israel he endeavored to realize a peaceful coexistence with the Arab countries by achieving an internal renewal of the Jewish religion and the national spirit. Naturally this was bound to be a biblical, Hebrew philosophy of humanism which permeates the education to which this reform is entrusted but at the basis of which lies a philosophy of Hasidism in the form of his own original interpretation. Out of this an image of man emerges in which love of God is explained through love of neighbour, self-respect is stressed without leading to exclusiveness, and the affairs of the world are pondered positively and action is taken accordingly. This is the Hasidic image of man. It aims at the ftlfilment of Judaism here and now, based on affirmation of the real world. From there it realizes an Israel State as a national community based on right self-realization, and coexistence with other nations thus becomes possible. The Hasidic image of man positively engaged with the world realizes the ideal of the nation. The national education of Buber is founded on this normative value and stresses this point of view.

著者

佐々木 俊介

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.31-44, 1968-05-20 (Released:2010-01-22)

参考文献数

21

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Dewey interprets thinking as an isolated individual affair. While recognizing this, a “patternization” of some kind is sought and the clue for doing so is taken from the proposition. Thinking can be considered a motion or a change of a situation. Hence, we thought that if it were possible to clarify the connection between situation and proposition, a pattern of thinking could be established through the proposition.First by analysing closely the example of the “tumbler” and the “bubbles” in Dewey's How We Think, we made an attempt to clarify the connection between motion or change of the situation and the proposition. Next we tried to show, a) how we can know the strength of thinking by looking at the way the subject is arranged in a recorded proposition and when the situation moves (in the case of this example) how it passes at once through the universal proposition, and b) how by looking at the connection between subject and predicate we can know the direction in which the situation is moving.

著者

鶴 弘道

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.45-55, 1968-05-20 (Released:2009-09-04)

参考文献数

21

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本稿は、実存主義克服の問題との関連において、Fest (休日、祭り) とFeier (儀式) の人間学的意義を考えようとするものである。そして、この基盤のうえにたって、最後に若干ではあるが、その教育学的意義をも考えようとするものである。そのためにはまず、実存主義の内容を、それがうまれてきた歴史的過程をも考慮にいれつつ概観し、どの点にその特質があるのか、そして克服されるべきはどの点なのかということを、明らかにしておく必要があるように思われる。そこで最初に、実存主義成立の歴史的背景から考えていくことにしたい。

著者

長井 和雄

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.1968, no.17, pp.56-62, 1968-05-20 (Released:2009-09-04)

参考文献数

5

著者

米山 弘

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.63-66, 1968-05-20 (Released:2009-09-04)

著者

是常 正美

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.18, pp.1-13, 1968-10-20 (Released:2009-09-04)

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Among those who are in favour of reviving, maintaining or further developing the scientific dignity of pedagoics, no one reflecting on this matter will refuse to take recourse to G.F. Herbart. However, Herbart's pedagogy since the criticism voiced by P. Natorp until today has been continuously criticised. As a consequence Herbart's pedagogy in general tends to be considered as a “dead” pedagogy belonging to the past.Starting from these considerations this paper attempts first to render a faithful account of H. Nohl's 1948 lecture “Der lebendige Herbart” which is considered as one of the postwar fundamental pieces of research concerning Herbart; then while giving a summary of various types of studies on Herbart, on one hand the attempt is made to clarify the author's own position concerning research on Herbart, and on the other to open up new vistas concerning Herbart's pedagogy. Thus we hope to contribute to the fulfilment of a need to examine its scientific and historical meaning, in particular, from the point of view of research in educational philosophy.Little is said by the author in this paper concerning problems which touch on the relation of Herbart to J.H. Pestalozzi and F.W.A. Froebel. Great care, however, has been taken in stating what others are saying on this point. It is quite possible that this point did not possess any major significance in the mind of H. Nohl, however in the author's recent book “The Research on J.F. Herbart 1966”, this was a matter of great interest. And on just this point, the author feels one of the major problems concerning future research on Herbart.

著者

金子 光男

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.1968, no.18, pp.14-33, 1968-10-20 (Released:2009-09-04)

参考文献数

23

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According to Russell the aim of education is the important task of improving human nature and by doing so to reform society. However, in fact, education is frequently used by political power and the child is easily turned into a tool for political purposes. Russell called this “education as a political weapon” and analysed the structure of nationalism hidden therein. Indeed, nationalism is of a hostile and bellicose nature and includes a religious factor instilling in the hearts of people a wrong kind of patriotism. He purifies nationalism and on the basis of a cultural viewpoint favors a liberal education (education for freedom) to counteract political power and he stresses strongly the formation of a critical spirit which is able to distinguish clearly right from wrong. Here his ideal image of man is formed against the background of intelligence based on vitality. At this time of trying ordeals, only from what Russell callead “Education which makes man sane” can we expect that man will be delivered from his insanity, recover his former self and be able to build a new society.

著者

市村 尚久

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.18, pp.34-51, 1968-10-20 (Released:2009-09-04)

参考文献数

66

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Emerson appeared on the scene of American social and cultural history not as a representative of educational philosophy but as a great thinker of the New England school of transcendental thought. While he is the author of an essay “Education”, the foundations of his thought must be sought in the development of his ideas which are to be found in his representative works as a philospher of transcendentalism and are incorporated in his books “Nature”, “The American Scholar”, “Spiritual Laws”, “Self-Reliance”, “Over-Soul”, etc. Hence in this paper we shall clarify the methodological characteristics of Emerson's way of thinking in terms of Emerson's thought in general, i. e. his “intuition”. Furthermore the investigation starts by examining the way in which he interprets “nature”. We have tried to clarify the nature of the goal and method of education of “Man” in Emerson's thought, using as an approach to this problem his educational philosophy as it is by way of conclusion expressed in his “Education”. In doing so we have always endeavoured to discuss the problem within the framework of Emerson's system of thought as a whole. While proceeding on the road of an integrated study of Emerson's educational thought we were able to indicate some problems which still wait for a solution, such as; the influence on Emerson's thought by Russell, Pestalozzi etc. ; the roll Emerson's thought played in the development of “The New Education” based on the principle of pragmatism etc.

著者

鈴木 慎一

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.15-35, 1967-10-10 (Released:2010-05-07)

参考文献数

43

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Various plans for reforming and streamlining the system of secondary education in England carried out on the basis of the Butler Act since the forties must be evaluated within the framework of the British type of welfare state structure. Appraising from this viewpoint the entire educational process as tripartite, i. e. consisting of three continuous successive stages, it may be said that secondary education was opened to the people and an equitable distribution of educational opportunity was accomplished at a much higher rate than thirty and more years ago. But when one analyzes the present condition of “English Tripartitism”, in the sense that secondary education institutions were typified into three tracks, the consequences seem rather problematic.In a state which is planned as a welfare state, it is necessary that the potentialities of the social group are safeguarded in their variety and that within the relation, “planned-state - equal-society”, the individual realizes clearly the object of his loyalty. However in the real situation of the secondary school education system called “English Tripatitism”, the results in this respect are rather negative. By way of contrast it is thought that the comprehensive school planned and practised as a measure of critique on the “English Tripartitism”, aims at bringing about a balance between educational values properly speaking and social and economic values and as such possesses a much higher meaning.However the problem is not yet completely solved. “Streaming” remains as ever the internal principle of the comprehensive school and it does not look as if the true nature of ability in connection with excellence were clearly grasped. It appears as a proof for this statement that within the differentiated plan introduced in the comprehensive school, the “11-plus” had been simply exchanged for the “13-plus”.Fundamental problems in connection with an ideal of secondary education arise from reflection on the position of the individual determined by the comprehensive principle of a welfare state and from the search for a new concept of loyalty which renders possible both the social and economic function of the individual and the all around development of character. The various resulting problems concerning the secondary education reform in Great Britain seem to stem ultimately from the fact that the problems of the relationship between man and technology, between man and the system which forms the basis of the solution of these problems have not yet been sufficiently studied and solved.

著者

森田 孝

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.36-47, 1967-10-10 (Released:2009-09-04)

参考文献数

22

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The statement, “All men are equal” is neither the expression of a simple, intuitive truth, nor an empirical generalisation, nor is it an emotional expression of the oppressed. As one possible approach to the complex area of equality in education, the author by means of an analysis of the concept of equality has first examined the problem of justification of the principle of equality expressed by the general imperative, “Equals are treated equally, unequals unequally”. Through the clarification of the logical characteristics of this general imperative, he has attempted to arrange properly the various points at issue brought up in the discussion of this complex problem area and to connect them with various other principles.Especially in regard to the practical side of the problem of the principle of equality arising when it appears in the form of the equality of educational opportunity, attention was paid to recent trends in the educational world of America and England; by way of conclusion it was demonstrated that the problem of equality in education as formation of man, must be studied in the broader context of all the various principles which make man a human being.

著者

ヴォルフガング ライン

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.48-68, 1967-10-10 (Released:2009-09-04)

参考文献数

66

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Only a few years ago it seemed that a basic refom of the “Humboldt-University” was not to be expected. The idea of the traditional German University seemed able even in our modern technico-scientific society to hold its own as the guiding pattern for the modern university. Although the Wissenschaftsrat, founded in 1957, neither was nor was it originally intended to be a central university reform agency, however, its publications did much to reactivate the reform discussions which had bogged down in the sixties.The “Recommendations” of 1960 aimed mainly at consolidation of research-and training capacity in the universities, and thus tried to cope with both the sudden great increase in student numbers (“onslaught of the masses”) and the demands for the reorganisation of scientific research. The “Suggestions” of 1962 go beyond those of 1960 by pointing out new possible ways, without, however, infringing upon the leading principles of the traditional concept of the university.Only the “Recommendations” of 1966 (New Regulation of University Study) show a rather unexpectedly radical change of mind on the part of the Wissenschaftsrat with regard to the reform of the universities. As the heated discussion, which has been provoked by these “Recommendations” unmistakingly makes clear, it is no longer a matter of merely minor modifications of the old ideal, but the idea of the “Humboldt-University” itself is in question - and on the part of the Wissenschaftsrat has been as an outdated dream rejected. According to the Wissenschaftsrat's new conception, most of the students would be excluded from direct participation in research, freedom of learning would be noticeably cut down, and thus, the primary aim of the traditional university - the education of human personality through encounter with scientific work, within the realm of freedom - would be largely impaired.The final decision as to whether or not this new conception as a whole will succeed in practice still depends on the largely autonomous university faculties. Nevertheless, in the face of continual increase of student enrolment, it seems to my mind most likely indeed, that the “radical” solution brought forward by the Wissenschaftsrat - if handled with due precaution - will on the whole prove to be the only possible alternative for the German university.

著者

片山 清一

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.69-80, 1967-10-10 (Released:2009-09-04)

参考文献数

22

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Educational history, in contrast to general history, is studied as a special history; but in the sense that it presents the history of education which as such has cultivated the human mind which in turn forms general history, it possesses also a universal scope clarifying the very foundations of general history. In that connection Christopher Dawson's view on education in his The Crisis of Western Education, is very revealing. Culture and education are inseparable, education, in fact, is “enculturation”. Hence, the extinction of educational tradition leads to the death of culture. When research in educational history is conducted taking education in this broad meaning, the distinction between factual history of education and the history of educational ideas becomes meaningless.But education in its development is constantly subject to actual conditions. According to James Mulhern, economic, religious, social and political factors in a real world exercise their influence on education. But these factors are outside of education and do not belong to its essence. Education being subject to these actual conditions, also has the power to transcend them and even to govern them. The reason is that the indispensable function of education is to pursue an ideal to be realised in the future. Education is a human activity carried on in the present world in order to make the heritage of the past useful for a time to come. It is exactly through education that man becomes truly man.But in the study of educational history, the educational ideal conceived at one particular period in the past is frequently overlooked. Or rather, the grasp of that ideal in terms of the material available is difficult. In the study of educational history the examination of various actual conditions which have a bearing on education is indispensable, but it is necessary to clarify how these conditions were dealt with by presenting ideals making for educational development.Only when carried out in this fashion will the study of educational history become a source of strength for the education of tomorrow.

著者

小林 博英

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.81-86, 1967-10-10 (Released:2009-09-04)

参考文献数

13

著者

馬場 将光

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.86-89, 1967-10-10 (Released:2009-09-04)

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

クラウス ルーメル

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.1966, no.14, pp.56-88, 1966 (Released:2010-01-22)

参考文献数

57

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Three school laws in East Germany form the landmarks of educational reform in this part of Germany. The first, the “Gesetz zur Demokratisierung der deutschen Schule, ” was passed in 1946, the second, the “Gesetz über die sozialistische Entwicklung des Schulwesens” in 1959 and the third, the “Gesetz über das einheitliche sozialistische Bildungswesen” in 1965. The educational reform thus initiated is based on the philosophy of dialectical materialism (“ Diamat ”) and aims progressively at the more perfect realisation of the “socialist man” by means of the educational system. The philosophical principles underlying the educational reform are reflected in the curriculum, in the school organisation and administration.The article compares the philosophy underlying educational reform in East Germany to that underlying the reform in West Germany. Contrary to the ideological uniformity which characterizes the reform in the East, in the West the pluralism of differing “Weltanschauung” is not affected by the reform. The philosophical principle on which reform is based in the West is that of freedom and tolerance as the most fundamental endowment of man. As in the East the uniform ideology produces a uniform system of education, likewise in the West the pluralistic trend in philosophic thought results in an educational system which is rich in variety and does not attempt to force any one particular pattern of thought on the young. While refraining from any type of indoctrination, the schools in West Germany do, however, favor de facto the spirit of Christian Humanism, or what is understood to be in the mind of educational reformers in West Germany the cultural heritage of the occident. (“das kulturelle Erbe des Abendlands”)