著者

石井 次郎

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.1967, no.15, pp.1-18, 1967-04-25 (Released:2009-09-04)

参考文献数

25

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(1) The achievements of the recent studies of the New Testament have shown that it is after all possible, though still with some reservations, to approach 'the historical Jesus'. Among his historical activities was included a duty or function as a teacher.(2) Jesus had an aspect as an 'Israelite rabbi', he was 'one sent from God' to teach, and to lead people to, 'the way of God' and 'the way of Truth'.(3) His mission was that of the 'final teacher'; that is, 'the teacher of Truth' and 'the teacher of Righteousness' entrusted with the mission of the final revelation.(4) Jesus was, in that capacity, 'the witness of Truth' and 'the channel of Truth'.(5) A symbolic figure most appropriate to show his duty as a teache is that of a shepherd. There are several implications in this figure; (a) one who leads people to Life ane Truth; (b) a shepherd who endlessly lowers himself to seek after and bring back a lost sheep; (c) one who sacrifices even his own life for the sake of his herd; (d) the shepherd and his sheep are united with each other in trust and understanding -he knows them, and they listen to his voice and follow him in confidence and love.

著者

三上 茂

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.15, pp.19-33, 1967-04-25 (Released:2009-09-04)

参考文献数

94

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The purpose of this paper is to expound Thomas Aquinas's theory of 'the acquisition of knowledge' (acquisitio scientiae), paying particular attention to his treatise on a teacher, De Magistro.Thomas gives two things as the prerequisites for the acquisition of knowledg -'the light of active intellect' (lumen intellectus agentis) and 'principles' (principia)- and discusses them in relation to the 'pre-existing knowledge' (scientia prae-existens). But this pre-existence is not to be regarded as suggesting precedencei n time; rather, we should interpret it in logical terms.On the other hand, Thomas maintains that the acquisition of knowledge is made by two means, that is, 'discovery' (inventio) and 'learning through training' (disciplina). This implies that teachers and students belong to a same order in a sense, while in the other sense they are at different stages. By making this point clear, Thomas definitely gives a teacher his proper place in his relationship to the students as well as to the process of the acquisition of knowledge.

著者

西村 皓

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.15, pp.34-49, 1967-04-25 (Released:2010-01-22)

参考文献数

27

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Existentialism is essentially an expression of a spiritual movement originating in a deep doubt and reflection upon the modern predicament of man. The radically new idea of man it presents is often fundamentally contradictory to traditional interpretations of human nature, and it compels us to reexamine our own view of humanity in a completely new light. Naturally it also comples us to reconsider our whole conception of the meaning and purpose of education.But what is usually called under the vague name of 'existentialism' is not a single, unified system or school of thought; it is in fact a group of divergent types of thinkers, common in some respects, but in other aspects sometimes widely different from each other. Indeed here is included even such an attitude as denies the very possibility of education. None the less, considering the importance of existentialism in the modern intellectual world, we cannot, and should not, evade the task of examining whether, and in what respects, existentialialism can have positive bearings upon educational ideas. To attempt to consider this problem is the purpose of this article.

著者

朝倉 哲夫

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.15, pp.50-64, 1967-04-25 (Released:2010-01-22)

参考文献数

42

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There are two aims in this article.The first is to examine the significance of Karl Jaspers's 'philosophy of communication' in the context of the European intellectual tradition. According to Jaspers, the crisis of the modern existence is due to the disintegration of the dualistic principle which has been the basis of the whole European thought and culture. That is to say, European philosophy has relied upon the balance or harmonious tension between dualistic, complementary values, such as earthly and unearthly, infinite and finite, active and passive, personal and impersonal, and so forth. But the increasing denial of the latter values of these couples and unrestrained affirmation of the formers has resulted in the present crisis. The signficance of Jaspers's philosophy of communicanion, based on the recognition of the 'boundary' or 'extreme situation' (Grenzsituation), lies in the point that it successfully restores the lost harmony between these dualities.The second purpose of the paper is to consider the significance of human education in the boundary situation. The true recognition of this situation will enable us to grasp the real, existentialistic condition of man; that is, the definition of man as a being that, from its own nature, seeks for the 'communication' with the supernatural. Such grasp of human nature alone can make it possible for each existence to establish, instead of a merely objective and superficial relationship, a really subjective, personal and meaningful communication or encounter between themselves.

著者

小笠原 道雄

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.1967, no.15, pp.65-76, 1967-04-25 (Released:2009-09-04)

参考文献数

39

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In his Self-Understanding of Pedagogical Science in the Present Age (Das Selbstverständnis der Erziehungswissenschaft in der Gegenwart, 1958), Wilhelm Flitner has defined the fundamental characteristic of pedagogy as science as 'hermeneutic and pragmatic'. This attitude maybe interpreted as belonging to that of so-called 'world in-between' (Zwischen-welt), where the factual empirical is so to speak, dialectically united with the theoretical and dogmatic.It seems that this definition, in spite of many problematic points it contains, is rapidly gaining ground in Germany, and becoming a well-established concept. However, although Flintner himself has repeatedly warned its danger, the lack of proper understanding and due caution in applying this concept to the actual procedure has given rise to various difficulties or confusions in the study of pedagogy. Therefore, we should examine, first, the fundamental principles of this theory, and secondly, where its problems or dangers are found.The content of the paper may be summarized under following items; (1) the general examination; (2) Döpverwalt's criticism of Flitner; (3) the discussion of the 'pedagogical responsibility' (die Pädagogische Verantwortung) as an important factor in the 'world in-between'; and (4) Werner Linke's criticism of Flitner's theory, together with the problems lying in the criticism.

著者

石 三次郎

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.1966, no.13, pp.18-34, 1966-05-01 (Released:2009-09-04)

参考文献数

14

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The definion of a teacher and his proper task is not one and the same in all places and in all times; different societies in different ages demand different definitions. As the human society grows increasingly civilized, the structure of society and the set of values underlying it accordingly undergo certain changes, and these changes in turn ask for the modification of the idea about the nature and significance of a teacher's work. What has brought about the successive evolutions of educational ideals from the Ancient times, through the Middle Ages, to the modern times, is after all nothing but the development of human civilization in general. In short, the fundamental factor determining a particular type of the conception of a teacher's work is the system of values presupposed in a particular society.Now what should be our own definition of a teacher and his work in this democratic society? Some answer that a teacher is a ladourer in the same sense that a factory-worker is one. Some think that he is a specialist, an expert in the technique of education. According to others he is simply an employee, and there is even such people as assert that he is a craftmen. Perhaps we have to say as the true definition that his work is a highly specialized work that is expected to fulfill a widely social and cultural function. In this sense a teacher's profession belongs to the same category as those of a lawyer or a doctor. Besides, his task is very unique to the extent that it can never substituted by any other profession.The purpose of this article is to show the theoretical bases of this uniqueness of a teacher's work and to demonstrate the position he occupies and the duty he is to fulfill in this democratic society of ours.

著者

朝倉 哲夫

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.13, pp.35-50, 1966-05-01 (Released:2010-01-22)

参考文献数

32

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Our age may be said to be eminently paradoxical. There has been no age when humanistic values are so noisily advocated and at the same time so grievously neglected. No age has seen the ideal of harmonious perfection of individual personality so vigorously upheld and at the same time so calmly ignored. Various causes of this paradoxical situation may be enumerated, but the following three are to be listed as the most significant ones : 1. the emptiness of spiritual life, the loss of some definite and positive system of values of the Japanese people since the end of the war, 2. dehumanizing effects of mechanistic mass-society which is now the reality in modern Japan, and 3. the false conception of humanity inherent in pragmatism on the one hand and Marxism on the other, which exercised predominant influence upon the intellectual climate of the post-war Japan, including the educational circle. Especially noteworthy is the third factor, namely the idea of man proposed by pragmatism and Marxism, which, in spite of their professedly humanitarian assertions, in effect aggravated the dehumanizing tendency, The conclusion propounded after these considerations is that an existentialistic view of man firmly based upon Christian conception of human nature is the idea of humanity most needed in this 'paradoxical' age of ours.

著者

高野 兼吉

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.1966, no.13, pp.51-70, 1966-05-01 (Released:2009-09-04)

参考文献数

28

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Thinking' is obviously essential and indispensable to education. A great many schools in the nation put forward as their principal aim in education the training of the pupils to think for themselves actively and independently. But in fact neither the philosophical basis nor the systematic method of the training of this sort is, it must be admitted, not necessarily clearly conceived among the teachers. It is thus up to us the students of pedagogical theories to provide them with such a basis as well as practical directions.For the proper understanding of the problem first of all is it necessary to make an historical survey of the question as it has been treated in conventional logic or psychology. Among the divergent interpretations proposed by various scholars, the author finds Dewey's theory of 'reflective thinking' most revealing and helpful; particularly important is his book How to Think, in which he systematically propounds the method of the training of this sort in pedagogical terms, making at the same full use of the results of psychological analysis of the process of 'thinking'. The importance of the theory has been justly recognized by subsequent scholars, and the discussion, development and readjustment of his theory have been continued ever since.The conclusion deducible from all these considerations may be summarized in one word that the training in 'thinking' must always be done in direct contact with real, concrete objects the pupils find around themselves. But at the same time it must not be overlooked that such objects can only be effectively utilized in classrooms when they are handled by teachers under some kind of theorectical guidance or principle. The significance of Dewey's theory lies in the fact that he for the first time successfully combined these two aspects of the problem. We have to follow his example and endeavour to find out our own synthesis in accordance to our own circumstances which are naturally different from his.

著者

田浦 武雄

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.1966, no.13, pp.71-74, 1966-05-01 (Released:2009-09-04)

参考文献数

4

著者

毛利 陽太郎

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.1966, no.13, pp.75-78, 1966-05-01 (Released:2009-09-04)

著者

和田 修二

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.13, pp.79-82, 1966-05-01 (Released:2009-09-04)

著者

岩田 朝一

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.1966, no.14, pp.1-14, 1966 (Released:2010-01-22)

参考文献数

31

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There have been various opinions as to the relationhip between philosophy and education, of which particularly noteworthy is that of analytical philosophers who affirm that philosophy is not a body or system of knowledge but simply an activity of criticism or clarification itself, and hence that there can be no inherent relation between the two. The aim of the present article is to examine whether the philosophy and educational thought of Locke, as a forerunner of the school_of analytical philosophy, can be treated in the same way.To a cartain extent the assertions of these philosophers are applicable to Locke's case too, but at the same time it is also true that there is much more than that. The close examination of his Essay Concerning Human Understanding reveals that the theory of the association or connection of ideas are to be considered to be the problem of education as well as of philosophy. It is true that education covers wider field and is therefore connected with many other sciences, but to regard philosophy as a mere accesory to an educational theory is rather dangerous, especially in the case of Locke's thought.

著者

金沢 勝夫

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.15-41, 1966 (Released:2009-09-04)

参考文献数

97

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Plato's Respublica, one of the representative works in Greek educational thought, was succeeded and developed by Aristotle, especially in his Ethica Nicoinachea and Politica. According to Aristotle, man's whole intellectual activity can be divided into three classes : Poiesis, praxts and theoria.What is most remarkable in his discussion of the first of these, poiesis, is that he justly recognizes the significant role drama, poetry or fine arts play in the formation of an individual. Thus Plato's perception of the educational utility of art is brought to its fulfillment by Aristotle.In the analysis of praxis the principle of the “golden mean” is put forward as the basis of moral education; its central problem is, according to him, to make the young people able to choose this “golden mean” always correctly and keep to it as naturally as if from habit. As a Christian educationalist righly says the axiom of “Consuetudo altera natura” is typically Aristotelian.In his examination of theoria the main point is the defintion of the fundamental concept of intellectual education. In Arisotelian theory logos is regarded as the factor that is to guide the workings of pathos correctly to achieve the harmonious development of the whole personality.What can be seen through these considerations is that Aristotle's ideal of education bases itself on the central doctrine that the ultimate purpose of education is the all-round and perfect cultivation of every spiritual function lying potential within individual personality.

著者

毛利 陽太郎

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.1966, no.14, pp.42-55, 1966 (Released:2009-09-04)

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First, the author points out, and considers the meaning of, the differences discernible between two of his books Dare The School Bulid, A New Social Order?, The John Day Company, (1932) and Education And The Founda lions Of Human Freedom, Univ. of Pittsburgh Press, (1962), under the items : (1) the notion of reality, as conceived in them, (2) the notion of values, (3) traditional elements and innovations, (4) the role of school education, (5) the content and method of education, and lastly (6) the function of teachers. From all these considerations it can be shown that the first of the two books indicates rather radically new and progressive tendencies whereas the latter displays certain conservative attitudes.Secondly, the author brings to light characteristics common to the two in their form and substance, and further attempts to point out controversial points in Counts' ideas, under the items : (1) the fundamental mode of reasoning, (2) moral values as the source of the differences, (3) the intellectual tradition of the United States, (4) controversial points of his thought, and (5) the significance of the differences.In conclusion, it might be said that no fundamental discrepancy can be found between the two in the sense that they both essentially based on the traditional values of the American society, namely, the ideal of democracy. Such apparent differences as can be discerned are only due to the different emphasis put in each of them on the two complementary aspects of this same ideal, that is the idea of equality and that of liberty.

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

原 聰介

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.1965, no.12, pp.28-43, 1965 (Released:2009-09-04)

参考文献数

9

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The problem of the view of man as the fundamental educational theory is necessarily connected with the theory of the possibility of human reform. The human reform as it is meant here is not only limited to itself but also connotes the reform of the modes of human behavior as it is socially conditioned, being thus related with the problem of social reform.The present writer was motivated to treat the aesthetic aspect of human recognition as a theory of human reform by the fact that aesthesia played an important role in the transition period of cultural system (modes of behavior) from feudalism to modernism and that intuitionism as an educational theory was formed through the impact of this reform.The theory of aesthesia as an educational theory, however, acts on human reform as a deterrent by fixing the given cultural system while functioning as a reform promotor. Though aesthetic recognition contains a contradiction like this, this seems to remain the only possible approach to the problem of the modern man.

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.1965, no.12, pp.44-60, 1965 (Released:2009-09-04)

参考文献数

23

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The final aim of every study in the field of education is to contribute to the advancement of education at present and in future. This is also the case with the studies in the history of education. The viewpoint of thought history, therefore, must be introduced into the studies in the history of education in order that education in the past may be something more than dead facts and turn out to be useful in future.To attain the aim we should pay our attention to the tradition running through the history of education and throw light on its development. The present article puts a great emphasis on the importance of the history of education by discussing the following four points : (1) what is tradition? (2) the problem of the view of tradition (3) tradition and education (4) the problem of tradition in the history of education.One remark should be added here : this article doesn't handle with historical facts but is intended to show a vision for further study.

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.1965, no.12, pp.61-74, 1965 (Released:2009-09-04)

参考文献数

34

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The present article tries, through analysing the structure of Kilpatrick's theory of learning, to clarify how the character or personality as we speach of character-building or personality-building and the field of building can be recognized. Especially his theory of attitude-building (“attitude” forms the nucleus of the personality structure which is defined as character structure and as individual character trait, and is the field capable of being built) in the field of concomitant learning had induced the present writer to develop the following reasoning.The situation of character-building is the field of active ego-alter relation and falls beyond the direct range of the subject's consciousness. In other words the person concerned is incapable of being conscious of the process of his own character-building but can understand it only reflectively afterwards. The peculiarity of the field of character-building lies in the fact that the person concerned remains unconscious during the process. The concept “unconsciousness” will be the key to the problem of character-building. At the same time the essential nature of the field of character-building could be said to consist in its unconscious building power.

著者

小林 澄兄

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.75-80, 1965 (Released:2009-09-04)

著者

石川 謙

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.13, pp.1-17, 1966-05-01 (Released:2009-09-04)

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Since Toju's Shingaku (Toju's Philophy) spread to Kitakata district in Aizu territory, it reached for the first its full growth as the popularized educational philosophy. Though the leaders there were farmers themselves, they governed their village as headman, district-headman, rich farmer, etc., and instilled their philosophy into the general farmers as the mental support by which the people could conduct themselves, set their families in satisfactory conditions, and make their village prosperous. As, among those who had the same customs and cultivated together, there were one who taught and one who was taught, educational activities on such relation were different from so-called clan-educotion, that is educational activities compelled by clan politics, in the respect that they awaked “sympathy” from learners in receiving education.Referring to the guidance conciousness and the guidance method of leaders in above-mentioned case, in this treatise I analysed the problem from the standpoint of teachers. In this educational philosophy in Aizu territory which prospered from the 17 th century to the middle of 19 th, we may find out an ideal image of a teacher unparalleled in Japanese history of education.