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.1980, no.41, pp.85-87, 1980-04-25 (Released:2009-09-04)

著者

斎藤 昭

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.1979, no.39, pp.78-82, 1979 (Released:2009-09-04)

著者

中村 清

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.1979, no.40, pp.1-15, 1979-11-30 (Released:2009-09-04)

参考文献数

24

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The pedagogy of Durkheim is here interpreted under the concept of socialization. This, however, has been frequently criticized as an interpretation limiting education to a function of conservative maintenance of the status quo. This paper examines the validity of such criticism.It is clear that Durkheim subjectively included in his idea of socialization the formation of a critical subject and therefore attributed to education also a function of social reform. But this critical subject is not correctly located in his sociology. It is unavoidable, therefore, that the individual is understood as subject to society. In spite of this shortcoming his view that, on the average, the individual reason does not transcend group reason is true and as long as that is admitted, his definition that education as a rule is socialization must also be admitted.

著者

上野 浩道

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.1979, no.40, pp.16-31, 1979-11-30 (Released:2009-09-04)

参考文献数

22

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It is a characteristic of art in Japan that there are two styles of painting, Japanese and Western. In nurturing their sense of beauty, Japanese have been influenced both by their indigenous artistic culture and by the expression and way of pursuing beauty on the part of foreign arts. This is particularly true in public art education in Japan, which imported a great many ideas of western painting to enrich the Japanese way of thinking and expression.The purpose of this paper is to clarify how the ideas of western painting influenced the viewpoint and expression of N. Inamori (1892-1978), who was an ordinary school teacher, that is; a typical Japanese.N. Inamori, who was brought up in the Japanese culture, nurtured his sense of beauty within its confines. Then, in school, he received ringa (conventional training in copying pictures in the textbook), jiyuga (style of painting free from textbook restraints) education and studied Western viewpoint and expression. However, he could not understand scientific and analytical perception and expression. Later, retiring from teaching, he did Japanese painting and calligraphy as his hobby.By pursuing the process of nurturing his sense of beauty and analyzing his paintings, the following three points were clarified. (1) The technique of line drawings by ringa influenced the form of his expression for a long time. While, jiyuga education made him perceive and portray the essense of nature and life directly. It put stress on children's individual freedom, inner expression and their subjective activity. (2) Education in Western painting taught him the importance of observing objects attentively and rationally ; scientifically, analytically and mathematically. Technically, it taught himthe lams of perspective and shading, so on. But, he could not understand the Western thought behind the techniques, especially the thought that aimed at the perfected ego and the development of science. (3) He could not perceive and paint nature objectively and concretely as a third party. Because, he does not perceive the world in opposition to ego, but he finds his self in the world. The emotion, viewpoint, and expression that he had experienced in his early days was his basic and fundamental way of perception, expression and sense of beauty.

著者

矢崎 律子

出版者

教育哲学会

雑誌

教育哲学研究 (ISSN:03873153)

巻号頁・発行日

vol.1979, no.40, pp.32-49, 1979-11-30 (Released:2010-01-22)

参考文献数

53

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When one examines the content of the “Declaration on Christian Education” issued by the Second Vatican Council and the Circular Letter “the Catholic School” published two years ago, one sees that the Catholic Church aims at a modernization of Catholic education. The change becomes particularly evident if these two documents are compared to the Encyclical on Christian Education by Pius XI (1929). Using the occasion of Tarnowski's recently published book “An Existential Christian Pedagogy” in which the author describes the characteristics of this change as a shift from an essentialistic tendency toward an existential trend, it is attempted here to examine this change as far as possible objectively, scientifically and pedagogically.For that purpose the content has been studied as follows : (1) The Vatican Council and its background thought;(2) a comparison of Pius XI “Encyclical on Christian Education” and the “Declaration on Education” of Vatican II;(3) source of existential thought in Catholic education;(4) existential Catholic pedagogy;(5) the problems faced by existential Catholic pedagogy.

著者

池田 久美子

出版者

教育哲学会

雑誌

教育哲学研究 (ISSN:03873153)

巻号頁・発行日

vol.1979, no.40, pp.50-64, 1979-11-30 (Released:2009-09-04)

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Prof. Ueda says, “The dynamic A cannot be identified with an abstract generality, Ao, in the final analysis.” I admit it makes some sense to distinguish an object (A) from an abstract notion of it (Ao).But is he right when he asserts on the basis of this distinction that any actual cognition of an object is entirely uncertain and fluctuant? Is it right to deprive actual cognitions of certainty?I argue against his assertion for the following reasons.i) We should not treat “Certain” and “Uncertain” as an absolute dichotomy. Being certain to some degree necessarily implies being uncertain to some degree at the same time. The real question is to what degree a notion is certain. Many-valued thinking is necessary.ii) It is quite a nonsense to say that our actual cognitions can be uncertain altogether. To regard them uncertain, there must be some unquestionable viewpoint according to which we can measure the degree of uncertainty of the cognitions. Without such a viewpoint, we cannot regard them uncertain at all.iii) It is necessary to measure the degree of certainty of actual cognitions. What matters for this measurement is to analyze the content of individual cognitions. But in his book, Prof. Ueda ignores the content of cognitions in particular cases, so he fails to recognize how indispensable are the criteria to distinguish “Certain” from “Uncertain”.

著者

原 弘美

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.1979, no.40, pp.65-69, 1979-11-30 (Released:2009-09-04)

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.1979, no.39, pp.1-4, 1979 (Released:2009-09-04)

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現代、青少年にさまざまな不徳、犯罪行為が続出し、しかもそれらが日増しに兇悪化し、低年齢層に浸透しつづけている。これらの原因にはいろいろのものがあり、従ってその対策にも多様なものがある。しかし一番大きな根本の原因は、青少年を教育する大人たち、--学校教師、家庭の父母、社会の大人たちとりわけ政治家たち--が抱く自由の概念のあいまいさ、誤まり、根拠のない楽観論にあると思う。つまり終戦以後三十年余にわたって、われわれ大人が、それが間違いなく正しいものとして教えられ、かつ青少年に教えつづけてきた、あの自由の概念が、なんの吟味も根拠もなしに安売りされ、受売りされて、熱病のようにまず教育する側のわれわれ大人に伝染し、ついで教育される青少年に広く拡がって行ったのである。こうして一億総べて悪性自由病に感染している。現代に見られる青少年のいろいろな問題行為は、けっきょくこの自由病の現われ、発作に他ならぬ。して見れば、責められるべきは青少年ではなくて、われわれ大人達なのである。では自由概念の誤まりは何であり、どこにあるのだろうか。

著者

西 勇

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.1979, no.39, pp.5-8, 1979 (Released:2009-09-04)

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.1979, no.39, pp.9-12, 1979 (Released:2009-09-04)

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.1979, no.39, pp.13-16, 1979 (Released:2009-09-04)

著者

俵木 浩太郎

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.1979, no.39, pp.17-30, 1979 (Released:2009-09-04)

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This paper follows after The Meaning of “kyo”, (Studies in the Philosophy of Education No. 38, 1978), intending to clarify the meaning of kyo-iku, a lexical equivalent word to education.Through examining all 24 cases of iku in the Four Classical Chinese Books and the Five Chinese Classics, the author finds that only one case means “bringing up” a child by parents. Majority of the cases doesn't give rise to the meaning, around which present usages are centering. Later, Xu Shen (58 A. D.-147 A.D.), a compiler of a dictionary for Chinese characters, explained iku as “bringing children up to make them do good”.The author concludes that since then iku in this sense has become influencial, and that in the present usage of kyo-iku this sense still exists. Furthermore, it is pointed out that Xu combined the iku with kyo holding an intention to mean bringing up children good by teaching. Thus, one can find that an embryonic form of the concept of kyo-iku in its modern usage had been born. On the contrary, the author is dubious about a widely held opinion that the usage of kyo-iku in the sense of “education” was originated by Mencius some four centuries before Xu.

著者

北畠 知量

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.1979, no.39, pp.31-47, 1979 (Released:2009-09-04)

参考文献数

31

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The purpose of this paper is to clarify the process of becoming an Educater Socrates, who was a student of Nature.Socrates criticized the theory of Anaxagoras. This suggests that in his study of Nature, Socrates holds a new idea which contains problems of man, and also overcomes the situation of sophism.But on the way, knowing the Delphic oracle, he stopped the study of Nature and devoted himself to the interpretation of this oracle. Then he began the dialogue. He applied to the dialogue “the ignorant consciousness about the genuine cause and reason” of which he awared in his study of Nature. Confirming the human ignorance by this way, he began the human-testing. But he was confronted with the dilemma, in which he had to bear the “Sophia”, while he had to stop even this bearing and to rescue the “Polis” by awakening the people of “Polis”.This dilemma makes Socrates a maieutic Educater.

著者

ワルター アスムス

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.1979, no.39, pp.48-61, 1979 (Released:2009-09-04)

参考文献数

20

著者

グユイ アヴァンツィーニ

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.1979, no.39, pp.62-77, 1979 (Released:2009-09-04)

参考文献数

54

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教育実践は大人と子どものあいだの関係や大人の子どもに与える影響と不可避的に結びついている普遍的かつ必然的現象である。教育実践についての考察であるペダゴジーは、それゆえいろいろな仕方においてとくに教師の体験する諸問題や失敗を通して早くから成立した。これに対して教育現象に関する科学的研究がみられるようになったのはずっと後になってからであり、それはごく最近のことにすぎない。しかしながらその発達は≪教育諸科学≫ les sciences de l'éducationの世界的な登場としてあらわれている。以下に、フランスではどのような情況からこの科学が勃興したのか、そしてこの科学の主要目的は何であるかについて明らかにしよう。

著者

俵木 浩太郎

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.1978, no.38, pp.1-14, 1978-01-31 (Released:2009-09-04)

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As is well known, interest in words used in daily conversation is increasing in the world of Anglo-saxon philosophy (including philosophy of education). This intellectual interest may very much look like a troublesome discussion; but in so far as the interest in words is an essential condition for philosophizing, there is no fundamental difference between the trends observed in contemporary Anglo-saxon philosophy and when one calls philosophy the effort to clarify concepts concerning Japanese language.In this paper, by clarifying the concept of kyô (教), the attempt is made to discover a meaning which may be hidden in the Japanese concept of kyôiku (education).In the Japanese language meaning is expressed by a parallel use of ideogramms and phonetic symbols; the corresponding relation between meaning and sound is not always accurately determined. The Japanese reading of oshie (教) of the ideogramm kyô is merely based on present common usage. On the other hand, the ideogramm oshie has a history of about 3,000 years behind it and during this long period must have had some meaning.The auther believes that the ideogramm kyô first was used in a context as an ideogramm and subsequently received social recognition during the process of being applied repeatedly; starting from this presupposition, an analysis of paradigmata is conducted within the frame of the Four Classical Chinese Books and the Five Chinese Classics (shisho-gokyô).It turns out that the term kyô carried the meaning of one way of transmitting word-meaning from a person superior in power to a person in a lower position. Power here first of all means the State orthe King. It is noteworthy that Confucius in the Rongo (Analects) when he refers to his activity of teaching his disciples does not use the ideogramm kyô (教) but the ideogramm kai (誨).Also later, in the Kan-Period, in the Raiki (Book of Etiquette) the concepts of kyô (教), gaku (学) and shi (師), were apparently systematically determined in close connection with state government. Refering to Eifu Motoda's Kyôgaku Taishi, it may be pointed out that this conceptual frame continued into the (Japanese) Meiji Period. Furthermore, Motoda was unable to distinguish between kyôiku and kyôgaku, and it is assumed that his influence was at work when the meaning of kyôiku in Japan was finally fixed at the time when the Kyôiku Chokugo (Imperial Rescript on Education) was issued.Between this traditional use of the term kyoiku in Japanese and the term “edcation” in European languages with its long history dating back as far as to the paideia, a certain lack ofconformity arises. This may be proved by the way in which the developmental concept of education has been treated. The author believes that the latter was foremost in the mind of Yukichi Fukuzawa when he stated, “The term kyôiku is not appropriate. It would better be changed to hatsuiku.” When one keeps in mind what was said here, one may ask the question whenever the term kyôiku is used whether this means what Motoda refers to as kyôgaku or whether it is used in the developmental meaning of Fukuzawa. The author hopes that along these lines the concept of kyôiku will be further clarified may be made better to correspond to the term “education.”

著者

江島 正子

出版者

教育哲学会

雑誌

教育哲学研究 (ISSN:03873153)

巻号頁・発行日

vol.1978, no.38, pp.15-28, 1978-01-31 (Released:2009-09-04)

参考文献数

40

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In accordance with the trend of the development of natural science during the 17th century a tendency appeared during the 18th and 19th century of applying the method of natural science also to the field of pedagogy. In West Germany the method of positive scientific research was introduced in the 1960es as “empirical-ana-lytic science”. During the 70es a group of German educational scholars who originally belonged to the so-called geisteswissenschaftliche Pädagogik (philosophical pedagogy) started to apply the “empirical-analytic method” to education. One of the most outstanding characteristics of their method is the attempt to found their views on the “critical theory” initiated by Horkheimer (1895-1973) of the “Frankfurt School”. This type of research issued into a new school of thought in pedagogy called “Handlungsforschung” (action research).

著者

松月 秀雄

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.1978, no.38, pp.29-42, 1978-01-31 (Released:2009-09-04)

著者

斎藤 昭

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.1978, no.38, pp.43-48, 1978-01-31 (Released:2009-09-04)

参考文献数

3

著者

古味 堯通

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.1978, no.38, pp.49-54, 1978-01-31 (Released:2009-09-04)