著者

大内 長子

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.1969, no.20, pp.18-32, 1969-10-15 (Released:2010-05-07)

参考文献数

24

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Creativity consists in the healthy active nature of the human personality as such and the possibility to develop it is common to all men.The end of education is the development of creativity. Creative education consists in establishing a psychological bond between the creative educator and the educand, and on the basis of this, to draw out the creative potential which lies hidden within the child. However, many conditions exist which tend to obstruct this type of education.Such conditions are the education for examinations in a school-bound society, the perversion of structure and function of the school, a lack of creative mentality in the teacher, influence of ideas widely spread in society, demands of the industrial and vocational structures, and other factors connected with these obstructing conditions such as the mental structure of the Japanese and the peculiar nature of Japanese society.In order to carry out creative education while facing these obstacles, all the individual teacher can do is to accept the given situation actively and develop his own vision.

著者

三隅 義生

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.1969, no.20, pp.33-44, 1969-10-15 (Released:2010-01-22)

参考文献数

42

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“Education for reality” is the effort to form a real spiritual link between the subjective self and the objective other. In this case we must first criticize the phenomenological view of man which deals partially with only one side of reality. “Education for reality” is related to the traditional concept of education and must extend to the harmonious concept of man based on the Greek idea of the continuity of life.According to Würtenberg, reality is a cosmos and, at the same time, a chaos. This is the unscrutable dispersion and fulness of existence. In the midst of this man must continually reassert his self as a complete man (der Mensch). From this viewpoint “education towards reality” is the attempt to further the never completed task of spiritual creativity.

著者

辻 誠

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.1969, no.20, pp.45-56, 1969-10-15 (Released:2010-01-22)

参考文献数

44

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Man can by vital self-denial, control his instincts and sublimate them into cultural activity. But the spirit by itself has no power. In order to obtain at least a minimum measure of strength the instinct suppression must be added. However, the spirit does not first come into existence by instinct suppression. The spirit has autonomy and roots of its own.The spirit while dealing with the organism can evoke various forms of instinctive drives in order to accomplish things which the spirit desires. Instinct and spirit complement one another, and the end of human life is that, by vital self-denial, life may become spiritualized and spirit become vitalized.This goal can be accomplished only by practicing vital self-denial through occupation with ideals and value contents. Hence straight living and healthy development of life can be realized only when instincts are not forcibly, but naturally, controled. This must be done not by struggling directly against antivalue instinctive behaviour but by directing one's efforts towards a value-orientated goal. Hence the anthropological meaning of educational content consists among others in presenting to the child and the pupil value-orientated goals. If the will is applied to directly denying the instincts, the will is always going to accomplish the opposite of what it desires.

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.1969, no.20, pp.72-77, 1969-10-15 (Released:2009-09-04)

著者

平野 智美

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.1969, no.20, pp.79-91, 1969-10-15 (Released:2009-09-04)

著者

竹田 清夫

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.1968, no.18, pp.52-66, 1968-10-20 (Released:2009-09-04)

参考文献数

11

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Suggestions were made many times concerning the view that educational content must be centered on the structure of each teaching subject, and furthermore, that the course of studies of each subject must conform to the structure of each subject. However, several problems remain to be examined in this connection.Bruner maintains that the aim of education is the transmission and creation of culture and he directs his attention exclusively to the efficient skill and method by which this aim can be secured. Of course, these are also important factors, and the reputation of Bruner rests on the results of his research conducted along these lines. However, the problem facing educational curriculum since the beginning of the twentieth century has been precisely the realization that the transmission of culture as culture has not necessarily produced the ability to cope successfully with the problems posed by social life.Even the concept “Structure of a Subject” as such is not quite clear. The relation between the structure of a subject and the structure of a discipline and in addition, the structure of a discipline as such need de further examined.To take into account the structure of a subject in teaching little children implies taking a positive view on readiness. Here lies the value of Brvner. His research concerning skill and method, and skill and planning in teaching the structure of a subject under these suppositions deserves great attention.

著者

ゲオルク ガイスラー

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.1968, no.18, pp.67-85, 1968-10-20 (Released:2009-09-04)

参考文献数

6

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The strongest determining factor regarding the problem of peace is the power of politics. Peace in a political sense is maintained by the balance of power. The function of education in regard to peace is not as direct a one as the function of political power, rather it must advance to the level of a decisive reform of man as such.It is well known that Pestalozzi in his “Nachforschungen” describes the three conditions of mankind as the natural, social and moral. The modern relevance of Pestalozzi's educational thought lies in the fact that he did not neglect from a viewpoint of educational anthropology the natural condition of man. In particular he pointed out that the ideal of peace will remain on the level of a castle in the air unless it fulfils the natural needs.Furthermore we must go a step beyond understanding the educational anthropology of Pestalozzi and by theorizing realistically we must introduce concretely into education the problem of how to utilize for peace the abundant energy of youth as well as the problem of education for international mutual understanding. But in the last analysis, nurturing the desire for peace based on insight through human reason is of decisive importance. This is the insight that peace is of the utmost necessity in our modern times.

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.1968, no.18, pp.86-87, 1968-10-20 (Released:2009-09-04)

著者

木下 凉一

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.1969, no.19, pp.1-15, 1969-05-15 (Released:2009-09-04)

参考文献数

47

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Education is growth. The aim of education is nothing but further growth. The aim of education is the process of growth as such. Such and similar expressions indicate the characteristics of Dewey's educational thought. In such statements it is implied that education is not merely a preparation for the future but also values the process of living itself.Naturally this realisation requires of the life attitudes of the learning child something different from what has been traditional. His expression “the Copernican turn from a teacher-centered school to a child-centered school” refers to this change. It implies respect for the interior potentialities within the child. Thus when the meaning of the learning content is understood, the child can be expected to experience in his living a true joy in concentrating on the content of learning. This condition is what I would like to call “appreciation.” This appreciation is not simply identical with pleassure. Dewey expects an appreciation in which intellect, emotion and heart are all at work at once. The accumulation of appreciation creates within the child his characteristic tastes and interests. Taste and interest create further appreciation. No longer is there any separation between present and future, between theory and reality. This is at the same time the characteristic of Dewey's concept of growth.The examination of appreciation understood in this way, leads to a fuller understanding of the real meaning of Dewey's educational thought.

著者

小笠原 道雄

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.1969, no.19, pp.16-30, 1969-05-15 (Released:2009-09-04)

参考文献数

65

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Even before O. F. Bollnow pointed it out, it was clear that the problem of educational anthropology, especially in the German speaking world for the last ten or more years, has become the center of discussion in the educational world. Among others the first volume Bildsamkeit und Bestimmung (1966) of Heinrich Roth's great two-volume work Pädagogische Anthropologie has, ever since its publication become a new focus for discussion in the field of educational anthropology and has presented a number of problems. O. F. Bollnow interprets this book as built upon an empirical hermeneutical (empirisch-herme-neutisch) foundation and criticises H. Roth's viewpoint from the basic position of an anthropology which encompasses the entirety of men.In this paper, starting with the criticism of Bollnow the following problems in H. Roth's theory are examined : 1) The ambivalence within the “educational philosophy” of H. Roth; 2) The relation between educational anthropology and other types of anthropology;3) The problem of educational anthropology as a science of education.

著者

田口 仁久

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.1969, no.19, pp.31-46, 1969-05-15 (Released:2009-09-04)

参考文献数

93

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Matthew Arnold (1822-1888) believed that man and man's history should develop as a system of balance and mutual restraint between Hebraism and Hellenism. Convinced that 19th century Europe should be ruled by Hellenism, he judged that as a result of the assault on the natural order during his day England would face a catastrophy. To save England he made an effort to propagate hellenistic culture in his country. To spread this type of culture the state, he thought, was an effective organ and education the means to accomplish this end. Many points in Arnold's educational theory can be understood from this theory of culture.

著者

石堂 常代

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.1969, no.19, pp.47-61, 1969-05-15 (Released:2009-09-04)

参考文献数

69

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当稿は現代フランスの教育哲学者、教育史家として評価されているルネ・ユベールRené Hubert (一八八五~一九五四) の教育理論において、その理論構造の基盤となっている人間観を、思想史的立場からではなく、むしろ人間それ自体を探究することに主眼をおいて考察したものである。ユベールが教育にこそその実現化の仕事を託した「人間の使命」la destinée de l'hommeに幾分なりと近ずいてみることがねらいである。ユベールは大学教授並びに学者、即ち「思索の人」l'homme de réflexionとしての生涯を、ほとんど教育問題にささげた。戦前の著作のうち教育学的に特に注目されるのは、一九三八年に出された『道徳論叙説』Esquisse d'une doctrine de la moralité.Vrin. Parisであるが、戦後ストラスブール大学区長官recteur de l'Université de Strasbourgに任ぜられるや公刊された『一般教育学概論』Traité de pédagogie génèrale P. U. F. 1946 は、彼の哲学体系の総決算ともいうべきものであり、首尾一貫した理論的構成をもって統制されている大著である。さらにこの著の中に包括されている教育の社会学的考察は、後年、教育制度史と教育理論史の二本立ての構成をとってまとめられた『教育史』Histoire de la pédagogie P. U. F. 1949となって詳論され、又教育の心理学的考察は、同年公刊された『精神発達』La croissancementale P. U. F. Tom I : L'enfance II : L'adolescenceの中に展開されているのである。これら戦後の三著作は、ユベールを教育学史上閑却すべからざるものとしている。ユベールの人間観を考察するにはもとより彼の全著作に言及する必要があるけれども、ここでは研究の不備もさることながら、以上のような関係からして特に『一般教育学概論』を中心に進めていきたい。一体「人間とは何か、そして人間はいかにあらんと欲するか」Qu'est l'homme, et qu'aspire-t-il à être?という問題が、根本的に教育の問題であることをユベールは強調する。それは教育の「目的」la finを問うことであり、即ち「人間の使命」を問うことである。ユベールは『教育史』の結語として次のように述べる。「プラトンの時代においても、ルネッサンスの世紀においても、ルソーの時期においても、教育の問題は人間の使命の問題に他ならず、自然の中にある人間の使命、社会の中にある人間の使命、精神に則している人間の使命の問題である。」それはまた「生存の中にある存在の法則」la loi de l'être dans l'existenceを攻究することである。人間が生きているexisterということはどういうことなのであろうか。かような自明すぎる、それでいてまったく不可解な根本的問題に、ユベールは、科学scienceが十分な答えを提起できないと指摘する。「科学、それは生物学にせよ、社会学にせよ、心理学にせよ、現に在るものce qui estしか明らかにしようとしないし、いかに在るべきかce qui doitêtreということをば、決して明らかにするものではない。」このことは、しかし乍ら、ユベールが科学に対して評価を軽視しているというのではない。それどころかドゥベスDebesse教授も述べているように、ユベールの教育学は科学の帰結に堅固に結びついているのであり、哲学と科学の特性を考慮した上で、次のごとく両者の関係を説いているのである。「哲学の役割は科学の帰結を侵害することではなく、又科学を自らの方策でもって導くことでもない。哲学は既得の諸帰結から結論を引き出して、新たな探究の仕事に仮説を提示する。しかし科学が僕なのではない。科学もまた十全な自律性を有している。科学的観察の領域と、哲学的反省の領域との交流は、前者を犠牲にして生じるはずはない。」それ故に、哲学は他の何よりもまさって科学的思考の独立性を評価するものであると、ユベールは述べているのである。従ってユベールの人間探究は、科学的思考の帰結をふまえた上での超科学的trans-scientifiqueな方法をとる。これ即ち、「批判哲学」la philosophie critique の立場である。

著者

梶 嘉一郎

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.1969, no.19, pp.62-65, 1969-05-15 (Released:2009-09-04)

著者

岡本 英明

出版者

教育哲学会

雑誌

教育哲学研究 (ISSN:03873153)

巻号頁・発行日

vol.1969, no.19, pp.66-69, 1969-05-15 (Released:2009-09-04)

参考文献数

7

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.1968, no.17, pp.13-30, 1968-05-20 (Released:2010-05-07)

参考文献数

37

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In the back of Martin Buber's theory, which aims at the reconstruction of humanity and forms a new image of man through the theory of existential dialogue between “I-you”, the race problem always remains an unsolved question. During the Nazi period in Germany he inspired the Jews with self-conssiousness and pride mainly by means of adult education, and after the immigration to Israel he endeavored to realize a peaceful coexistence with the Arab countries by achieving an internal renewal of the Jewish religion and the national spirit. Naturally this was bound to be a biblical, Hebrew philosophy of humanism which permeates the education to which this reform is entrusted but at the basis of which lies a philosophy of Hasidism in the form of his own original interpretation. Out of this an image of man emerges in which love of God is explained through love of neighbour, self-respect is stressed without leading to exclusiveness, and the affairs of the world are pondered positively and action is taken accordingly. This is the Hasidic image of man. It aims at the ftlfilment of Judaism here and now, based on affirmation of the real world. From there it realizes an Israel State as a national community based on right self-realization, and coexistence with other nations thus becomes possible. The Hasidic image of man positively engaged with the world realizes the ideal of the nation. The national education of Buber is founded on this normative value and stresses this point of view.

著者

佐々木 俊介

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.1968, no.17, pp.31-44, 1968-05-20 (Released:2010-01-22)

参考文献数

21

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Dewey interprets thinking as an isolated individual affair. While recognizing this, a “patternization” of some kind is sought and the clue for doing so is taken from the proposition. Thinking can be considered a motion or a change of a situation. Hence, we thought that if it were possible to clarify the connection between situation and proposition, a pattern of thinking could be established through the proposition.First by analysing closely the example of the “tumbler” and the “bubbles” in Dewey's How We Think, we made an attempt to clarify the connection between motion or change of the situation and the proposition. Next we tried to show, a) how we can know the strength of thinking by looking at the way the subject is arranged in a recorded proposition and when the situation moves (in the case of this example) how it passes at once through the universal proposition, and b) how by looking at the connection between subject and predicate we can know the direction in which the situation is moving.

著者

鶴 弘道

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.1968, no.17, pp.45-55, 1968-05-20 (Released:2009-09-04)

参考文献数

21

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本稿は、実存主義克服の問題との関連において、Fest (休日、祭り) とFeier (儀式) の人間学的意義を考えようとするものである。そして、この基盤のうえにたって、最後に若干ではあるが、その教育学的意義をも考えようとするものである。そのためにはまず、実存主義の内容を、それがうまれてきた歴史的過程をも考慮にいれつつ概観し、どの点にその特質があるのか、そして克服されるべきはどの点なのかということを、明らかにしておく必要があるように思われる。そこで最初に、実存主義成立の歴史的背景から考えていくことにしたい。

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.1968, no.17, pp.56-62, 1968-05-20 (Released:2009-09-04)

参考文献数

5

著者

米山 弘

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.1968, no.17, pp.63-66, 1968-05-20 (Released:2009-09-04)

著者

是常 正美

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.1968, no.18, pp.1-13, 1968-10-20 (Released:2009-09-04)

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Among those who are in favour of reviving, maintaining or further developing the scientific dignity of pedagoics, no one reflecting on this matter will refuse to take recourse to G.F. Herbart. However, Herbart's pedagogy since the criticism voiced by P. Natorp until today has been continuously criticised. As a consequence Herbart's pedagogy in general tends to be considered as a “dead” pedagogy belonging to the past.Starting from these considerations this paper attempts first to render a faithful account of H. Nohl's 1948 lecture “Der lebendige Herbart” which is considered as one of the postwar fundamental pieces of research concerning Herbart; then while giving a summary of various types of studies on Herbart, on one hand the attempt is made to clarify the author's own position concerning research on Herbart, and on the other to open up new vistas concerning Herbart's pedagogy. Thus we hope to contribute to the fulfilment of a need to examine its scientific and historical meaning, in particular, from the point of view of research in educational philosophy.Little is said by the author in this paper concerning problems which touch on the relation of Herbart to J.H. Pestalozzi and F.W.A. Froebel. Great care, however, has been taken in stating what others are saying on this point. It is quite possible that this point did not possess any major significance in the mind of H. Nohl, however in the author's recent book “The Research on J.F. Herbart 1966”, this was a matter of great interest. And on just this point, the author feels one of the major problems concerning future research on Herbart.