著者

大浦 猛

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.1964, no.10, pp.1-25, 1964 (Released:2009-09-04)

参考文献数

48

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The serious study of Dilthey's educational thought in Japan began in the early twenties. It was closely connected with the philosophy of human education, which was popular in the preceding decade, and with research on the educational thought of the neo-Kantians, which was avidly carried on from around 1917 to 1922. From the mid-twenties to the end of the decade it formed a popular current of thought known as bunka kyoikugaku, cultural pedagogy, within which special attention was devoted to Spranger's version. Since, however, it was not systematically formulated; since influences from the politicization of educational thought within Germany were beginning to be felt ; since, finally, nationalism was rising within Japan, subtle differences of opinion concerning the position of Dilthey came to the fore in Japan in the thirties. With the opening of the Pacific War, Dilthey's thought began to lose its position of esteem among Japanese thinkers.

著者

安斎 伸

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.1-17, 1963-06-25 (Released:2009-09-04)

参考文献数

38

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Education and religion are basically interrelated in that both are concernd to elevate humanity through contributing to the all-round development of man's faculties. The intimate relationship between the two, religion and education, has been lost sight of in our country, since they have both lost their own identity. All the different religions of Japan have lost their inner spirit, have become secularized as they were in pre-modern times, and have invited the suspicion and distrust of those in education. Educators, on the other hand, have given over the idea that education has as its goal the complete formation of man as a person; instead, they have allowed education to come to serve practical or political ends.Properly speaking, religion and education are intimately connected. The former attempts to provide a final solution for man's problems, which spring from his finiteness, through reliance on supernatural transcendence, while the latter with clear under understanding of man's real situation as a being facing anxiety and cleavage between existence and values, strives to form the unified personality, if both, being firmly based on a correct understanding of man, confront the subject of the meaning of human existence and really work for the realization of man, they could cooperate, and while adhering to the twin principles of modern states-religious freedom and separation of religion and politics-could firmly establish their mutual bonds.

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.1963, no.8, pp.18-31, 1963-06-25 (Released:2009-09-04)

参考文献数

20

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Education is essentially a relation based on authority, which presupposes some sort of belief. In the final analysis, belief is based upon a belief in the divine (God, god). Education is rooted in belief.The present age is one in which, owing to the “death of God” belief and authority have been lost. It is an age of nihilism, culture having been torn from its moorings.The present age tries to transcend the dangers it faces by following the path of materialism, vitalism, and existentialism. These three ways, however, demand a unification in a higher unity. The mediating force for this work of unification is self-transcending intelligence. Contemporary man cannot stand either the existence or the non-existence of the divine (God, god). It is seeking for “God beyond God.” Salvation for contemporary man consists in waiting longingly [for “God beyond God”] without shrinking from the troubles of day-to-day life.

著者

堀内 守

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.32-49, 1963-06-25 (Released:2010-05-07)

参考文献数

53

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I have tried in this essay to follow the educational thought of Comenius in its formation and evolution. Through a study of his main writings I have endeavored to make clear the logical development of his thought, and through an analysis of the sketches of seventeenth century urban life and development of industrial techniques that appear throughout his writings I have tried to bring out the practical meaning of his educational theory.In his The Labyrinth of the World, a work of realistic criticism of the turmoil and destruction that accompanied the Thirty Years War, Comenius returned to the idea of creation and made it clear that man is capable of transforming the earth and establishing peace. This theme of harmony he carried over into his Didactica Magna, and education as the technique of forming man was systematized therein as an academic discipline. This theme was developed further in the Janua and Schola Ludus which included discussions on the development of industrial techniques and the corresponding new society. In the Panpaedia the theme developed further into an analysis of human desire. This was the system coordinating the tremendous mechanism of the Pansophia and the movement of knowledge, the system that envisaged the realization on earth of the “religion of paradise.”

著者

権藤 与志夫

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.1963, no.8, pp.50-66, 1963-06-25 (Released:2009-09-04)

参考文献数

48

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Taken as a whole, English education is integrated through religion and religious education; secular and religious education are not carried on according to completely different principles. Stemming from the Middle Ages, this tradition of religious education, though weakened by the rise of churches in opposition to the established Church and by the rising strength of secularism, continued in its essentials until 1870. Against the background of this traditional development of education by the Church, we can see that the Education Act of 1870 was intended to provide, through the “dual system, ” a complement to non-sectarian religious teaching in the public schools and to the sectarian religious instruction in church-established schools. This it did by legalizing exemptions from religious instruction. Legally speaking, the Act of 1870 put an end to the educational unity which had been achieved through religious education. Thanks, however, to the cooperation of the churches, both established and non-established, religious education of a non-sectarian nature was given new life through the introduction and establishment of the “agreed syllabus.” Sectarian religious instruction was given improved status by reason of the abolition of the “time table conscience clause” for sectarian schools, by revival of a system of school inspection, by increased financial assistance, and by other measures. The rights of minority groups was thus provided for. The effect of the Education Act of 1944, from both a legal and a realistic point of view, was to strengthen both religious education and the integration of all educational activities in and through religion.

著者

石田 理

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.83-98, 1963-06-25 (Released:2009-09-04)

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The thought of Dogen, which makes the dialectic of Zen meditation the direct path to the Way of the Buddha assumes that the triad-Faith, Action, Realization are one. This teaching can be condensed into the acetical training of Zazen, inherent in which is the dialectic of absolute affirmation, that is to say, the negation of the negation of the triad, reflective consideration, denial of reflective consideration, and forgetfulness of self. The dialectic of Zen meditation is the process of self-realization of spirit, forming a circular movement from ogiginating absolute to terminal absolute and, in self-developing rhythm, reaching a reconciliation on a higher level of the relative tension between reflective consideration and its negation. Dogen's teaching draws man beyond the particular categories of “the Absolute” and “Ignorance, ” insisting always on the possibility of the asceticism of dialectic negation. In Zen meditation the reconciliation of the two worlds-namely, that “everything is holy” and “identity of asceticical training and enlightenment” -cannot be considered conceptually as the object of reflective thinking. It presupposes the decisive work of faith, the so-called arousing of the heart for enlightenment and can be intuitively achieved only in the intense fervor of Zen meditation. What makes the dialectic found in the dialectic of Buddhism the authentic thing is this arousing of the heart for enlightenment, and its process of self-realization is the absolute term of forgetfulness of self. Precisely because it is absolute, if we wish to understand it as an educational principle we can grasp it only in its conditioned from. Herein we recognize the nature of its educational limits.

著者

中嶋 博

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.99-103, 1963-06-25 (Released:2009-09-04)

著者

杉浦 宏

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.1962, no.6, pp.78-80, 1962-06-25 (Released:2009-09-04)

著者

吉本 均

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.1962, no.7, pp.1-13, 1962-10-30 (Released:2010-01-22)

参考文献数

27

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The development of teaching theory in modern times can be said to be a process in which the educational meaning of instruction and its significance for personality development has become established by reason of the fact that it has been viewed not from the standpoint of pragmatism with its insistence that curriculum and learning are rooted in the necessities of everyday life but from the standpoint that the cultivation of the child's thinking and cognitive powers is its purpose. So, for example the pioneering achievement of Pestalozzi lies in the fact that he studied the cognitive process of children from the stage of intuition to that of conceptualization and formulation of laws and on this basis tried to clarify of the teaching. Accordingly, so far as the development of methodology is concerned, it is very undesirable that teaching methods, such as the lecture method, the discussion method, life learning, or systematic learning, are discussed as problems of learning and teaching types. One of the defects of the “new education” of postwar years was precisely this. The most important subject in teaching and learning theory today is not the laying of plans for the homogeneous development of the natural growth and life experience of children. It is rather the type of study that clarifies how the thinking process of children is qualitatively changed by teaching and by different types of theaching material.

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.1962, no.7, pp.14-30, 1962-10-30 (Released:2009-09-04)

参考文献数

40

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My chief effort in this essay is to interpret faithfully the methodology of “life learning” as displayed in the “project method.” I have tried to understand the “project mothod” as a generalized methodology of problem solving as I subject to reexamination the tendency of some to find a weakness in the spiritual aspects of problem solving, which is considered as the point at issue in interpretations of the “project method” given heretofore. Further, with the help of my interpretation of “concomitant learning, ” I have considered with what meaning the methodology based on the “project method” is given a central place in Kilpatrick's systematic educational theory. I interpret the “project method, ” as we see it developed in the essay, “Project Method, ” as Kilpatrick's methodolgy in matters educational and try to develop the argument that its role is pivotal in Kilpatrick's systematic educational theory.

著者

金谷 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.1962, no.7, pp.31-43, 1962-10-30 (Released:2009-09-04)

参考文献数

15

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Guiding theories precede practice and their truthfulness is esteemed of great importance. Moreover, since practice is guided by such theories and at the same time is a process in which they are realized, a unity between theory and resultant consequence is antecedently expected. To say, however, that this unity is both sought and expected is completely different from saying that it exists already in a realized state. Precisely because the experimentalist looks on this desire [for unity] as a creative element, he seeks with all thoroughness for a conviction in the truthfulness of his principle and tries to find a rational foundation for it. He cannot, however, rest satisfied with certainty based on conceptual knowledge. He esteems of great importance the process in which he strives to insure concrete values. The validity of a theory does not rest on what precedes it but is found in and through the very practice that threatens to alter the principle itself. Herein lies the meaning of verification through consequences.

著者

遠藤 昭彦

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.1962, no.7, pp.44-63, 1962-10-30 (Released:2009-09-04)

参考文献数

59

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Criticisms are heard to the effect that in the theory of progressive education the meaning of both moral purpose and the standard for moral judgment is ambiguous. But, really, what is the essence and function of the norm of judgment in this philosophy of education ? My purpose in this essay is to reply in obliquo to prevalent criticisms and, basing myself on Dewey's moral theory, to offer in more positive fashion some considerations on basic educational theory which may serve as foundation for a theory which can provide an answer for the problems confronting modern education. My essay is divided into the following five sections.(1) Foreword.(2) Nature of Norm in Customary Morality and its Limits. Herein I point out, by referring to customary morality, the absolute and fixed function and characteristics of such a norm and argue that in the true moral judgment the function of the norm is to be found in its quality of intellectual instrumentality and that scientific method should be used [in the decision-making process].(3) Demonstration of the Possibility of Adapting Scientific Method in Moral Judgment.(4) The Nature of the Fundamental Function of the Moral Norm. My argument in this section is concerned chiefly with showing that a priori moral concepts are not denied but are activated in being re-evaluated.(5) The Meaning of a Universal Norm. Keeping in mind some of the present misunderstandings I explain the meaning of universal norm as a function for the re-evaluation of a priori concepts and for the establishment of ends of action.

著者

西田 文夫

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.1962, no.7, pp.64-78, 1962-10-30 (Released:2009-09-04)

参考文献数

41

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「『民主主義と教育』という書物は、長い間ありのままの私の哲学が最も十分に説明されている書物であった。」こう述べているように、デューイの哲学と教育学とにおいて、民主主義の概念は最も重要なものである。従って、デューイの教育思想を把握するためには、民主主義と教育との関係が究明されねばならない。また、デューイの宗教論について、マックラスキー (N.G.Mccluskey, S.J.) は次のように評している。すなわち「これは、デューイが民主主義時代のために注意深くつくりあげた科学的宗教である。」それ故、デューイの宗教論も当然彼の民主主義との関連において考えられねばなるまい。そこで本論文においては、まずデューイが主張する民主主義と教育との関係をとらえ、次に彼の宗教論を民主主義との連関において解明することによって、宗教と教育との関係についてのデューイの見解を明らかにしたい。

著者

押村 襄

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.1962, no.7, pp.79-81, 1962-10-30 (Released:2009-09-04)

著者

香山 芳久

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.1961, no.5, pp.43-58, 1961-09-30 (Released:2010-01-22)

参考文献数

13

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In the education of modern schools scientific and art education hold a central place. However, if we look at the amount of time alloted to each. subject, we see that these two fields of study are merely treated as two in a string of subjects, just as they were in the schools of yesteryear despite the fact that there is no solid reason for so continuing.The reason for this lies in the fact that art education is not able to show a clearly outlined content when its purpose is compared with that of scientific education. Actually these two subjects, though both are based on a desire for the understanding of things, are very dissimilar in character. In scientific education abstract thinking and rationality are fostered, but the character of art education is to reject the tendency toward abstract thinking and to stress the direct apprehension of objects. Starting from the difference between these two kinds of education I consider what kind of gap is thereby produced in the student's thought.

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.1961, no.5, pp.59-75, 1961-09-30 (Released:2009-09-04)

参考文献数

72

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The theme of progressive and continuous growth, one of five conspicuous in the educational legislation of England, was the first to be formulated in the development of that country's education. Both social and individualistic factors are to be found therein.This them blends cosiderations of social justice which underline the norms of natural law embodied in the educational legislation with insistence on positive activity to provide a firm base for the solution of all the problems raised in the educational philosophy of our times. Hence, this first theme with its characteristically English conception of education as progressive and continuous growth may, by reason of its historical background and its positive attitude torards modern questions, be acknowledged as qualified for consideration as a proposition with claims for universal recognition. It may likewise be considered as a expression in the field of education of social justice for all. Finally, this first theme is ultimately reducible to the fifth them, that on freedom.

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.1962, no.6, pp.1-15, 1962-06-25 (Released:2009-09-04)

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We cannot say that every generation of youth becomes a moving force in history. The frightfully complicated organization of our objective society of today works automatically in such a way that the creative energy of youth in the cultural fields may be crushed and completely dried up. Education, while paying steady attention to the development of the more realistic side of cultural life, as represented in politics, economics, and sociology, must at the same time play another role in life. That is to say, so far as the ideal side of life is concerned, it must continually re-evaluate the educational meaning of the methods of teaching what may be looked on as the flowering of human culture, the arts, science, and religion, all of which have value in themselves. This it does by keeping in the center of its vision the uniqueness and inconvertibility of general culture. In these matters it is necessary for educators to expend great efforts so that each individual may reach a definite level of historical and cultural awareness. At this point the question of the gestaltende Idee, in Spranger's sense of the word, becomes a matter of educationl importance. It transcends positivistic knowledge of the objective side of culture and, laying hold of the soul of the free man, gives him the ethical elan which looks toward the future. By giving a central position to this gestaltende Idee, educators can give to the younger generation the possibility of becoming a moving force in history. This they do when they create a community of values in which the individual, retaining his uniqueness, works closely with his fellows in activity of worth.

著者

村山 治

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.1962, no.6, pp.16-30, 1962-06-25 (Released:2009-09-04)

参考文献数

36

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Dewey emphasizes the present. According to him, the past is the past. The past and the future are nonsense unless they are connected with the present. He sees history as the past of the present, or the history of the prsent. And our aim of history education is to understand present social life. Dewey emphasizes economic and social history especially, because it is practical and expresses the process of growth of present life. In short, Dewey's theory of history, or history of education is also practical.

著者

日比 裕

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.1962, no.6, pp.31-45, 1962-06-25 (Released:2009-09-04)

参考文献数

18

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Modern education is defective in that it fails to provide younger students with a splendid vision of, or outlook on, the future.The root reason for this deficiency is that it is impossible to construct a national vision with the resources provided by modern culture.Education must play a leading role in actively creating this type of vision. Consciousness of this theme is especially strong among the educational reconstructionists of America. In this essay I consider the place of vision and its creation in education, especially in history education. My viewpoint is that of a reconstructionist. History education directed toward providing students with vision starts from their desires as the buds which can unfold in vision. The students are then confronted, in connection with modern problems, with different types of vision and their possibilities as they are revealed by history and culture. They are then led to understand history in accord with the laws revealed in the historical problems they have been studying. This way of teaching can, then, contribute to the development of vision in the students.

著者

込田 健夫

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.1962, no.6, pp.46-62, 1962-06-25 (Released:2009-09-04)

参考文献数

9

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The unification of the two-fold teleology to be found in Herbart's teaching on personality cultivation has traditionally been sought within the “microcosmos” with the help of his symbolic psychology. Consequently, his educational theory has invited criticism as being subjective and individualistic. However, if we consider the matter from Herbart's own fundamental point of view-that an end is what it is stipulated to be by ethics-it is necessary for us to consider his two-fold teleology within the field of ethics. Man's plurality of interests expressive of possible ends is in the practical world an educational means, but, in addition to this, as bolstered by the notion of perfection in the first place and then by that of educational organization, it eventually acquires ethical and social meaning. In this way, the confrontation of two seemingly opposed ends is seen to be without meaning.If we carry this analysis a step further, we see that educational organization becomes the actual point of fusion for all ideals and that it is the first condition for the ideal realization of political life. If we take Herbart's thought in an abstract sense, then the relation between politics and education is that of ends and means, but taken in a more restricted sense, politics and education are seen to work in complementarity for the endless expansion of the morality of the people.