- 著者
-
對馬 達雄
- 出版者
- 日本教育学会
- 雑誌
- 教育学研究 (ISSN:03873161)
- 巻号頁・発行日
- vol.74, no.4, pp.480-492, 2007-12
ナチ国家に否定された普遍的価値が反ナチ運動において、いかにして本来の意味をもちえたか、さらに戦後史のなかでいかに展開したかを究明することが本稿の主題である。これについて以下の三点から明らかにした。その一は、反ナチ思想を教育実践に込めたライヒヴァインの事例からである。つまり彼の活動の主眼が開かれた世界像の認識に裏づけられた「主体的自己」の基盤を育むことにあったことである。その二は、市民的抵抗者たちの反ナチズムが基本的にキリスト教ヒューマニズムに拠ってドイツ人をヒトラー崇拝の軛から解放(覚醒)することにあり、ドイツとヨーロッパとの和解を追求していたことである。その三は、1950年代に「良心の蜂起」として復権をみた反ナチ運動にたいして、「レーマー裁判」の判決が決定的な役割を果たし、そこに提示された「抵抗権」の思想が後の政治教育に重要な位置を占めたことである。A Nazi autocracy was born in 1933, and it is well known that the power of the state was deified by Nazi ideology. Nevertheless, universal values were never abandoned, and we cannot forget this. This article is going to clarify how the universal values that the Nazi nation denied were able to have original meaning in the anti-Nazi movement and how they were revived after the war again in Germany. The author clarifies this problem through three points throughout this article. The first is that the educational practice of Adolf Reichwein (1898-1944) in the elementary school (Landvolksschule) Tiefensee is performed with all basic thought centered on anti-Nazism. The principal objective of his instructional activities was to raise the self-formation effect (Selbstkraft) of the children who did not adapt to the Nazi view of the world easily. In brief it was to foster a mental base for the independent self (subjective Selbstformung). Therefore, he fostered this in children living in the small sphere of the village of Tiefensee by inviting them to the very large outside world and leading them to the recognition of an open world. The independent self and the existence of openness to the world (Weltoffenheit) are not only principles of anti-Nazi education, but also important in the present age. The second is that the anti-Nazi thought of the resistance movement of the citizenry took on the basic character of religious ethics. When the thinking of the civil resistance recognized absolute evil, they realized that the Christian ethic was the method needed to overcome Nazism. They tried to awaken the Germans who had become believers in Nazism and who obeyed the Nazi system under the spell of Nazi values, and at the base of this effort was the revival of human nature based on Christian humanism. In addition, aiming toward a German nation after the Nazi collapse and European reconciliation, they raised the concept of "European mind" (Europaertum) and an idea of "Christian Europe". The third is that the anti-Nazi movement was finally reevaluated after the war in the 1950's and reinstated. In the background, there were many actions to demand this recognition of the movement by German society from the survivors and bereaved families of the resistance groups. It was an action to prove the existence of another Germany (das andere Deutschland). Furthermore, the judgment of the "Remer trial" of 1952 had decisive influence. Hereby the anti-Nazi movement was finally recognized officially as a "Revolt of Conscience". The principle of law theory referred to as the "right to resist" which prosecutor Fritz Bauer (1903-1968) propounded at this trial became the keyword of political education after the 1960's. Furthermore, the "right to resist" is a word to express the universal values reaffirmed through the experience of Nazi rule.