文献一覧: 教育哲学会 (出版者)

2 0 0 0 OA 後期中等教育の諸問題国際比較の一試論

著者: 平塚益徳
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.1-14, 1967-10-10 (Released:2009-09-04)
参考文献数: 17

The expansion of educational opportunities and the increase of interest in education in recent years is called “the education explosion”. Some of the underlying causes, particularly in regard to upper secondary education will be described below.The first factor explaining the unprecedented growth of education is the democratization of education. As a result of the efforts of UNESCO huge programs for extending primary education to all people regardless of differences of race, sex, religion, political, economic or social standing were initiated among the developing nations. To provide teachers for primary schools, secondary schools were needed even before primary education could get a start in such countries. Besides, democratization of education also affected the development of secondary education in advanced nations.In England the movement toward the Comprehensive School may be considered a typical case. To realise better equal educational opportunity the “tripartite” system of grammar school, technical school and “modern school” is to be replaced by this new type of school. It is comprehensive in the sense that it comprises various opportunities to develop particular trends of intelligence.In the USA till about 1957, when Russia launched her first satellite, the emphasis in the United States was very much on quantative expansion. As a consequence, the United States has the highest relative enrolment in higher education as well as in secondary education. But the scientific progress in other countries outside the USA seems to prove that creating opportunities for all in education is only one aspect of democratization. The tendency now is rather to stress the point that a proper care for the gifted, for the elite, is equally important.At about the same time when re-thinking started in the USA, West Germany also came forth with new and drastic plans for reforming the school system. The most basic of these were the Rahmenplan (1957), the Bremenplan (1960) find courses suited to their particular ability. In Japan a more sound philosophy of life and social philosophy is needed. In France, compulsory education was extended to ten years, but at the proper time the pupils are sifted through a process of observation and channeled int ovarious lines. In Japan, most certainly, such measures would be labelled undemocratic. What is lacking in Japan is a sense for proper appreciation of various types of ability and in connection with this a proper philosophy of occupation. Most important, however, is the realization that all types of work in a society, physical as well as spiritual, really possess the same intrinsic value.

2 0 0 0 OA 「教育と宗教の衝突」考

著者: 市丸成人
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.67-82, 1963-06-25 (Released:2009-09-04)
参考文献数: 47

Following the promulgation of the Imperial Rescript on Education, the controversy on the “collision between religion and education” broke out on the occasion of Kanzo Uchimura's refusal to show what was deemed proper respect for the Emperor. Nominally, this was a “collision between religion and education, ” but, in reality, should it not be looked upon as a collision between two religions, Christianity and the Religion of the Imperial Way (Nationalistic Shintoism) which the government was trying to form? The government's plan was to establish a state based on the emperor system in order to build up a strong and rich commonwealth with full independence. To this end it not only invested full political and military powers in the Emperor but also strove to foster the idea that the people should revere him as incarnate deity. Thus, the Religion of the Imperial Way was formed, and it was taken as the moral code to be followed by the entire people.On the surface it may be considered as standing outside the realm of religion, but it must be stated that, though imperfect as a religion, religion it was.The collision was not between religion and education or religion and morality but between two religions, as mentioned above. Otherwise, such a violent controversy would not have ensued. Does it not seem that, as a result of this collision, the Religion of the Imperial Way won an apparent victory over Christianity and that true religious faith was thereby paralyzed?

2 0 0 0 OA リットの現代教育学に対する貢献

著者: 杉谷雅文
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.109-120, 1963-06-25 (Released:2009-09-04)

Theodor Litt was an active scholar who, through the 81 years of his life, was constantly in search of truth. Basing himself on the historical reality of his times, he led his German fellow-citizens in the right direction. He was not merely a speculative philosopher and educator but one who strove to realize in concrete ways the truth he had ferreted out. Freely using thoughts and ideas of all schools of modern philosophy, he worked out a foundation for educational activities from this broad perspective. He was able to range through many mutually interrelated fields of culture.It was in the dynamic, mutual relations between being and action, liberty and destiny, theory and practiue, one's mother country and the world, and youth and age that he discovered the possibility and limits of education. Litt's lasting contributions to pedagogy are the following : his giving a philosophical and historical bath to educational theory ; his clarification of the dialectical relations between religion on the one hand and education and culture on the other ; his elucidation of the necessity of unity between science and morality.

2 0 0 0 近代ロマン主義的個性観念と「反-自然主義」の自己形成論:教育学におけるC・テイラー哲学受容の両義性

著者: 生澤繁樹
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.2006, no.93, pp.67-84, 2006

This paper examines Charles Taylor's idea of self-becoming in his cultural-pluralistic philosophy with a focus on his “anti-naturalistic” notion of the self. Although Taylor and his essay “The Politics of Recognition” have been introduced as the philosophy of multiculturalism or communitarianism in contemporary educational studies, it is not well understood that his cultural-pluralistic ideas are inspired, influenced and invoked by his sympathy with modern Romanticism and antipathy against modern naturalism concerning the concept of self-understanding. I characterize his philosophy of self-becoming as “anti-naturalism” and attempt to clarify his contributions to education including multicultural education. First, this paper conducts an analysis of Taylor's original notion of the “selfinterpreting” self with reference to his stance against modern natural sciences of man. Through this examination, we recognize that Taylor proposes the dialogical and hermeneutic notion of the self or self-becoming against the disengaged, neutral, or atomistic view of the self in natural sciences. Second, I present his “anti-naturalistic” philosophy of self-becoming as one based upon his positive evaluation of the ideas of individuality and authenticity in modern Romanticism. This is a view that an individual self is constituted by language and hence embedded in community, culture and history. I argue that the Romantic idea of the self is central to his “anti-naturalist” interpretation of the self as he views Romanticism as a reactionary movement against the analytic science of man in Enlightenment. Finally, as Taylor claims that the world of education is the main locus of multiculturalism, I examine his contribution to education including multicultural education. The conclusion runs as follows : Taylor's “anti-naturalistic” philosophy suggests the possibilities of multicultural education for us to rethink modern education from the standpoint of his Romantic appreciation of the originality of the individual and culture, while at the same time his philosophy has difficulties precisely because of that position.

2020-04-05 01:07:27
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2 0 0 0 未来世代への責任とその重層性 (特集教育と将来世代への責任 : いま教育哲学者はいかに未来を語ることができるか)

著者: 太田明
出版者: 教育哲学会
雑誌: 教育哲学研究 (ISSN:03873153)
巻号頁・発行日: no.108, pp.21-40, 2013

2014-05-12 00:14:59
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https://ci.nii.ac.jp/naid/40019868227

2 0 0 0 「女性にとって教育とは何であったか--教育思想家たちの会話」J.R.マ-ティン著,村井実監訳・坂本辰朗・坂上道子共訳

著者: 鈴木美南子
出版者: 教育哲学会
雑誌: 教育哲学研究 (ISSN:03873153)
巻号頁・発行日: no.57, pp.p108-111, 1988

https://ci.nii.ac.jp/naid/40000707770

1 0 0 0 戦争と教育-教育の責任をめぐって-

著者: 増渕幸男
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.2005, no.92, pp.22-39, 2005

The twentieth century was a century of war. Despite the passionate longing for peace, and the vigorous efforts of many throughout the world community to attain it, war continues to be a part of the human condition. As political efforts to bring an end to war have had few results, humankind has placed its hopes for a world without war on education, hoping that through education the world can raise generations of peaceloving young people who will oppose war. After the Second World War, the charter of UNESCO clearly set out a road to peace and charged educators with a major role in achieving that goal. In spite of all of our good intentions, however, war continues to plague our contemporary world. As members of the human race we cannot ignore what seems to be an element of human nature that leads to continuous movements that repeat the cycle of “want-seek-struggle-disorder”. Should we then recognize the potential for evil as a part of human nature? Yes, I believe that evil itself is a part of the essential nature of human beings. That being the case, I would argue that : 1. Education was also implicated in the crime of war, 2. Education plays a role in fomenting war. Education not only imparts knowledge of the good; it also has taught methods of war. We can see this in the fact that as societies become “more civilized”, they also raise the making of war to new levels. We also must acknowledge the fact that religion is also involved in conflicts between nations, and that many wars take place against the background of religious disagreements. As both religion and education are concerned with the formation of the spirit, the relationship between war and religion is a complex one that education has difficulty resolving. War is a crime against humanity, and moreover necessarily causes spiritual loss. Education is also caught in a contradiction : opposing violence, and at the same time participating in war. If we cannot resolve the paradox between the two, then how can we call for accountability from education? This paper will consider these complex questions and offer some useful suggestions.

2021-09-24 15:00:33
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1 0 0 0 知識としての神話性の教育的管見:E・カツシラーの象徴主義による考察

著者: 山田三雄
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.1971, no.24, pp.1-13, 1971

In E. Cassirer's Philosophy of Symbolic Forms (Philosophie der symbolischen Formen) meaning constitutes reality in coexistence with the sensible. The symbolic act possesses three forms, i.e. expression, intuition and concept; the mythical as an act of expression comprehends reality as the world of quality. In contemporary intellectual life, the tendency of giving free rein to the mythical must be deplored However, the mythical as a means of expression for a child in its state of development opens up important research topics.

2021-08-13 23:00:33
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1 0 0 0 教師論研究:新約聖書の場合 (一)

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

(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.

2021-08-01 05:30:10
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1 0 0 0 教育改革における教育哲学の使命

著者: 上田薫
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.1986, no.53, pp.27-30, 1986

2021-06-22 23:07:46
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1 0 0 0 授業における哲学

著者: 上田薫
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.1987, no.55, pp.1-3, 1987

2021-06-22 23:07:46
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1 0 0 0 福田弘著『人間性尊重教育の思想と実践-ペスタロッチ研究序説』

著者: 森川直
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.2004, no.89, pp.145-151, 2004

わが国のペスタロッチ研究史に新たな一ページが加えられた。本書は、学位論文「ペスタロッチ教育思想における宗教的基礎-その形成と展開」 (一九九九年十一月筑波大学) をもとに編まれたもので、著者の積年の研究の集大成とみなされるものである。「まえがき」で、著者は本書について次のように述べている。「本書は、従来もっぱら教育の近代化の先駆者として位置づけられてきたペスタロッチの教育思想と実践を改めて問い直し、ペスタロッチの教育思想と実践の根底には、一般的には『非合理的』、『非近代的』であると批判されがちであった宗教観が、それもきわめて根源的 (ラジカル) な、敬虔主義的で実践的な深い宗教観が、厳然と存在していることをまず論じている。そして、この宗教的基盤こそが、かれの人間観とそれにもとづく人間性尊重に徹する実践的教育思想を支えているということ、また、それゆえにこそ、かれの教育思想は、近代がもたらしたさまざまな負の遺産を克服し、あらたに人類に希望と勇気を与えうる教育を創造する基礎力をもつという意味での現代的意義をもつこと、などをさまざまな角度から論じている。」

2021-06-04 13:30:06
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1 0 0 0 人間形成における「媒体」としての範例 : G・ブックのカント解釈

著者: 森祐亮
出版者: 教育哲学会
雑誌: 教育哲学研究 = Studies in the philosophy of education (ISSN:03873153)
巻号頁・発行日: no.118, pp.74-92, 2018

2021-04-26 18:37:27
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https://ci.nii.ac.jp/naid/40021735481

1 0 0 0 OA マイケル・W・アップル著野崎与志子・井口博充・小暮修三・池田寛訳『オフィシャル・ノレッジ批判-保守復権の時代における民主主義教育-』

著者: 上地完治
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.2007, no.96, pp.207-209, 2007-11-10 (Released:2009-09-04)

本書は、アメリカの批判的教育研究 (atical educational studies) の第一人者マイケル・W・アップル (Michael W. Apple 1942~) の著作で、一九九三年に初版が出された後、二〇〇〇年に第二版として改訂されたものである。アップルの著作はすでに『学校幻想とカリキュラム』や『教育と権力』などが翻訳され、日本でも高い評価を受けているが、訳者によれば本書はアメリカで「社会学文献一〇〇名著」に推薦されるほど評判が高いという。本書の目次は次のようになっている。

2021-01-30 23:03:00
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1 0 0 0 OA ネル・ノディングス著宮寺晃夫監訳『教育の哲学-ソクラテスから〈ケアリング〉まで』

著者: 松下良平
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.2007, no.96, pp.209-211, 2007-11-10 (Released:2010-05-07)

2021-01-30 23:03:00
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1 0 0 0 OA モーティマー・J・アドラーのリベラル・エデュケイション論

著者: 安藤真聡
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.2007, no.96, pp.132-147, 2007-11-10 (Released:2009-09-04)
参考文献数: 50

The purpose of this paper is to re-examine Mortimer Jerome Adler's ideas on liberal education. It is widely known that Adler was a vociferous proponent of the Great Books Program, an education program which consists of reading classics and discussing them.In the previous studies concerning the Great Books Movement, the main focus has been on Robert Maynard Hutchins, the president of the University of Chicago and the spokesman of the Movement, and the Great Books Program has been considered as traditionalistic, perennialistic, and reactionary. However, as historian Mary Ann Dzuback aptly stated, it was Adler who had a decisive influence on Hutchins, and Hutchins' ideas on education owed much to Adler. Besides, as Amy Apfel Kass pointed out, the Great Books Movement needs to be reinterpreted as an attempt “to completely transform education by reviving and reconstructing the traditional liberal arts.” There are four sections in this paper. The first section examines the theoretical structure of Adler's ideas on liberal education, and argues that he redefined liberal arts not as subject matter but as skills. The second traces how Adler's redefinition of liberal arts was formed, and analyzes how Adler thought over the relation between liberal arts as skills and the subject matter that is to be learned. The third focuses on the art of reading, one of the liberal arts Adler defines, and scrutinizes how great books should be read in Adler's theory. The fourth examines how and why Adler regarded the Great Books Program as the process of nurturing active and critical citizens in a democratic society.Based on these four sections, this paper reinterprets the significance of Adler's redefinition of liberal education during the interwar period, and explores its implication for today's liberal education.