文献一覧: 教育哲学研究 (雑誌)

1 0 0 0 OA アメリカの生活から

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.1960, no.2, pp.85-87, 1960-03-01 (Released:2009-09-04)

十二月二十日に稲富先生がボストンに見え、ちょうど二週間滞在されました。ガツガツと読書に明け暮れていた私の生活にとっては、あたかもクリスマス、新年の休み中ではあり、みじめな教育問題への関心から魂を解放する絶好の機会であったようです。昨日 (四日) 稲富先生をニェーヨークへ送って、明日から再び教育問題にとりつくわけですが、ああ、今日の日がもっともっと長ければ良いのに。

2021-01-30 20:42:00
1 はてなブックマーク

1 0 0 0 OA シラーの homo ludens 的人間論

著者: 増永良丸
出版者: 教育哲学会
雑誌: 教育哲学研究 (ISSN:03873153)
巻号頁・発行日: vol.1960, no.3, pp.1-18, 1960 (Released:2009-09-04)
参考文献数: 19

We can conceive of man both as homo sapiens and, along lines indicated by such thinkers as Plato and H. Read, as homo ludens. Friederich Schiller's philosophy of man, as developed especially in his Letters on the Aesthetic Education of Man, can certainly be said to be a philosophy of man based on transcendentalism. Schiller, that is to say, conceives of man as composed of three basic impulses the motivational Formtrieb, the Sachtrieb, and the Spieltrieb.It is this third impulse, the Spieltrieb discovered by Schiller at the very center of human nature, which enables man to escape from the exclusive domination of the first two impulses, to enter into a state of reciprocal action and of harmonious union with his fellows, and to. rejoice in freedom as a total unit. It is this Spieltrieb which is man's highest perfection. Its object, according to Schiler, is beauty, and it is precisely homo ludens, man as seeing for beauty, who is the key figure in the transforming action that leads to the ideal moral kingdom. It is at this point that Schiller's philosophy of man is revealed in its educational significance.

2021-01-30 20:42:00
1 はてなブックマーク

1 0 0 0 OA ゲーテの「ファウスト」における世界観と人間像

著者: 志賀英雄
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.1960, no.3, pp.19-32, 1960 (Released:2009-09-04)

My essay concerns the meaning which Goeth's Faust has for specialists in educational fields. This work of Goethe is certainly one of those books which anyone with a reflective interest in the formation of his own humanity must be familiar with. The reason for this is that Goethe, with his perceptive and prophetic intuition and reflection, presented in symbolic language to the human race that many-faceted idea of the universe and that truth about human nature which only a genius was able to reach. Tne basis of the reputation of Goethe as the “prophet of the new humanity” and of Faust as the “bible of humanity” would seem to lie in the humanistic truth threaded together by the lofty, active idealism revealed in Faust. With this insight to guide me, I have, tried to interpert Faust from the viewpoint of educational philosophy. I cannot help but think that those who have been able to reach some depth in their understanding of Faust are much closer to educational truth than those who are unfamiliar with the work.