著者

川森 康喜

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.1964, no.10, pp.50-67, 1964 (Released:2009-09-04)

参考文献数

54

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今日論議の中心となっている真理問題には、「精密科学ならびに数学的論理学の形式化された真理概念」-この真理は公理の体系の中で矛盾していないことである-と、「純粋に主体的に人間存在へ関連させられた真理規定」-この真理は常にWahrheit für michである-との二つの立場があると考えられる。しかしここで取り上げられるのはいうまでもなくWahrheit fürmichの立場である。この立場は論者によってはプラグマティズムと実存哲学に妥当するとされるが、両者が等しくをWahrheit für michの立場にたつとしても、両者のもつそれぞれの真理の本質構造からみて、明らかに全く同一の真理構造をあらわすとはいえないだろう。しかしここでは主題の性質上プラグマティズムの真理の立場について詳しくは触れない。実存哲学の立場からというよりも、ボルノウの立場からこのWahrheit für michをめぐってそれの構造を分析し、それのもつ意味について明らかにしたい。一般的にWahrheir für michの図式で表わされる真理は、「主体性-真理」のカテゴリーで示され「真理は主体性である」ことを意味する。キェルケゴールの逆説的ないい方によれば「わたくしは真理である」という意味にもとられるだろう。しかし端的にいえばこのWahrheit für michは、わたくしに対する真理、いいかえるとわたくしと真理とのかかわりあい、即ちわたくしがいかに真理とかかわりあうかというように理解すべきである。それ故真理とは「何」 (Was) であるかが問われるのではなくて、むしろわたくしが真理と「いかに」 (Wie) かかわりあうかというわたくしの態度ないし仕方が問われるのである。このような真理の問われ方はまたボルノウの真理に対する根本的な態度でもある。したがってここで問題とされるのは「わたくしと真理とのかかわりあいの仕方」をボルノウが具体的にはどのような意味において受けとめているか、いわば彼における真理の本質についてである。ところでボルノウの真理追求の経過をみると、彼は精神科学の方法論的自立根拠を尋ねることでもって彼の真理問題の発想の拠りどころとした。自然科学とは異なった学的根拠を精神科学に求めること、即ち精神科学に独自な方法論的認識を尋ねることによって真理の本質に触れるのである。いいかえると精神科学の客観性を問うことによって真理の本質を追求する。しかも厳密にいえば後に明らかになるように、精神科学における真理の解明を通じて究極的には真理の実存的性格を明らかにするのである。精神科学は彼によれば、人間の生命に直接かかわる学であって、それの究極の狙いは人間生命の全体的関連を認識し明らかにするところにある。それ故精神科学の方法論的認識を問うことは、そのまま人間の生命の全体的関連における認識の機能を問うことになる。だから人間の生の形成をその究極の目的とする教育学が、自らの思考形式を精神科学の思考形式にその範を求めるとしても、なんら不当ではないだろう。もとより教育学が社会科学の範疇に属するか、それとも精神科学の範疇に属するかは今日の一つの問題である。しかし教育学の思考形式の一つを設定する意味において、われわれは精神科学の方法論的認識にアプローチすることに異議をもたないであろう。それ故この論文の主題はボルノウにおける真理の本質を解明するところにあるが、この解明を通じて教育学的思考ないし教育学の方法論的認識に対して一つの示唆を与えれば幸いである。

著者

小林 澄兄

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.1964, no.10, pp.68-69, 1964 (Released:2009-09-04)

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この本は、早稲田大学教授長谷川亀太郎氏の新著であって、道徳教育の意味・内容の研究法を明らかにすることを期したものである。

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.1964, no.10, pp.70-79, 1964 (Released:2010-05-07)

参考文献数

120

著者

稲富 栄次郎

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.1963, no.8, pp.121-123, 1963-06-25 (Released:2009-09-04)

著者

鈴木 謙三

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.124-146, 1963-06-25 (Released:2010-01-22)

参考文献数

261

著者

稲富 栄次郎

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.1964, no.9, pp.1-19, 1964-04-30 (Released:2009-09-04)

参考文献数

9

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It can be said that there is a generally accepted idea that the foundation of virtue (morals) lies in religion. Also, in the various countries of the West moral education takes place with religious education. In the public schools of France and America moral education is given by means of lessons in ethics and other ways, neither of which is unrelated to religion. Both directly and indirectly religion stands behind moral education.Consequently, if moral education in Japan is to be given according to the generally accepted notion of moral education, religion must lie at its foundation. However, because of the (present) educational situation and the actual historical state of our country, this is impossible. The question arises, “Where is Japan to look for its fundamental view of life ?” This article is about this problem and ways leading to a solution. Unfortunately, because of unavoidable cosiderations of space, only the prior part of the original plan is presented here.

著者

浜田 俊吉

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.1964, no.9, pp.20-37, 1964-04-30 (Released:2009-09-04)

参考文献数

36

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The intellect can be considered one of the sources of morality. Long ago Aristotle listed it as one of the three requisites for a man to become a virtuous man. Thus the intellect is not only an important object of moral education, it is also clear that it is the effective fulcrum of education itself. This being the case what is the form (shape) by which moral intelligence expresses itself ; how can it be made to develop; and what is its function in relation to the totality of education ? These considerations will be the fundamental topics in any discussion about moral education.This brief paper, in response to these questions, considers the shape of the moral intellect appearing in the individual and in society. At the same time, as it is clear that the moral intellect deals with the personality itself and with man's entire value structure (as is not the case with other partial aspects of the intelict)

著者

高久 清吉

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.1964, no.9, pp.38-56, 1964-04-30 (Released:2010-01-22)

参考文献数

47

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According to Herbart the overall aim of moral education is thegrowth of the concept of morality. How does this amplification take place ? With this consideration in mind Herbart tells us that he directed his attention to the necessary premiss of the concept of morality and concluded that it was Geschmacksurteil (taste judgement). The first half of this paper surveys the originality which underlies Herbart's moral system and gives the gist of his theory.In the second part of this paper, by means of Natorp's criticism of Herbart, attention is focused on this taste theory, and the characteristics of Herbart's logic are investigated more closely. Natorp summarizes the essence of this logic as one that denies the autonomy of the moral will since morality founded on taste is a morality founded on feeling. Herbart replies to Natorp's criticism and concludes that it is not to the point to say that it is (mere) feeling. He emphasies moral freedom and rationality since the essence of taste-judgement is something rational, not merely sensible.

著者

原田 茂

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.1964, no.9, pp.57-67, 1964-04-30 (Released:2009-09-04)

著者

小川 克正

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.1964, no.9, pp.68-83, 1964-04-30 (Released:2009-09-04)

参考文献数

14

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Man's existence is restricted by an antinomy-it is an existence which is temporally in via. To be a man (Menschsein) and to become a man (Menschwerden) - between these two states-lies a limitless distance and an endless number of problems. Education fof the fundamental direction of man, if it possible for him to be a man, will be restricted by the structure of this antinomy. That is to say, it must take place amid polarities which involve contradictory opposition and relations of strain -i. e. self and society, interiority and exteriority, eternal and temporal, freedom and authority.Formalistic education which treats man as a simle object (a technical production education) is opposed to Socratic education by communication. The latter takes hold of the roots of freedom in various and diverse individuals and at this point begins its appeal to reason in attempting to lead a person to open his eyes to self. True education takes its place between these two extremes. True education, while esteeming man's freedom and existential status, also considers the actuality of his being restricted by society. This antinomy is the framwork which not only makes possible true education but also sets the limits of directive education.

著者

大浦 猛

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.1964, no.10, pp.1-25, 1964 (Released:2009-09-04)

参考文献数

48

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The serious study of Dilthey's educational thought in Japan began in the early twenties. It was closely connected with the philosophy of human education, which was popular in the preceding decade, and with research on the educational thought of the neo-Kantians, which was avidly carried on from around 1917 to 1922. From the mid-twenties to the end of the decade it formed a popular current of thought known as bunka kyoikugaku, cultural pedagogy, within which special attention was devoted to Spranger's version. Since, however, it was not systematically formulated; since influences from the politicization of educational thought within Germany were beginning to be felt ; since, finally, nationalism was rising within Japan, subtle differences of opinion concerning the position of Dilthey came to the fore in Japan in the thirties. With the opening of the Pacific War, Dilthey's thought began to lose its position of esteem among Japanese thinkers.

著者

安斎 伸

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.1-17, 1963-06-25 (Released:2009-09-04)

参考文献数

38

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Education and religion are basically interrelated in that both are concernd to elevate humanity through contributing to the all-round development of man's faculties. The intimate relationship between the two, religion and education, has been lost sight of in our country, since they have both lost their own identity. All the different religions of Japan have lost their inner spirit, have become secularized as they were in pre-modern times, and have invited the suspicion and distrust of those in education. Educators, on the other hand, have given over the idea that education has as its goal the complete formation of man as a person; instead, they have allowed education to come to serve practical or political ends.Properly speaking, religion and education are intimately connected. The former attempts to provide a final solution for man's problems, which spring from his finiteness, through reliance on supernatural transcendence, while the latter with clear under understanding of man's real situation as a being facing anxiety and cleavage between existence and values, strives to form the unified personality, if both, being firmly based on a correct understanding of man, confront the subject of the meaning of human existence and really work for the realization of man, they could cooperate, and while adhering to the twin principles of modern states-religious freedom and separation of religion and politics-could firmly establish their mutual bonds.

著者

和田 修二

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.18-31, 1963-06-25 (Released:2009-09-04)

参考文献数

20

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Education is essentially a relation based on authority, which presupposes some sort of belief. In the final analysis, belief is based upon a belief in the divine (God, god). Education is rooted in belief.The present age is one in which, owing to the “death of God” belief and authority have been lost. It is an age of nihilism, culture having been torn from its moorings.The present age tries to transcend the dangers it faces by following the path of materialism, vitalism, and existentialism. These three ways, however, demand a unification in a higher unity. The mediating force for this work of unification is self-transcending intelligence. Contemporary man cannot stand either the existence or the non-existence of the divine (God, god). It is seeking for “God beyond God.” Salvation for contemporary man consists in waiting longingly [for “God beyond God”] without shrinking from the troubles of day-to-day life.

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.1963, no.8, pp.32-49, 1963-06-25 (Released:2010-05-07)

参考文献数

53

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I have tried in this essay to follow the educational thought of Comenius in its formation and evolution. Through a study of his main writings I have endeavored to make clear the logical development of his thought, and through an analysis of the sketches of seventeenth century urban life and development of industrial techniques that appear throughout his writings I have tried to bring out the practical meaning of his educational theory.In his The Labyrinth of the World, a work of realistic criticism of the turmoil and destruction that accompanied the Thirty Years War, Comenius returned to the idea of creation and made it clear that man is capable of transforming the earth and establishing peace. This theme of harmony he carried over into his Didactica Magna, and education as the technique of forming man was systematized therein as an academic discipline. This theme was developed further in the Janua and Schola Ludus which included discussions on the development of industrial techniques and the corresponding new society. In the Panpaedia the theme developed further into an analysis of human desire. This was the system coordinating the tremendous mechanism of the Pansophia and the movement of knowledge, the system that envisaged the realization on earth of the “religion of paradise.”

著者

権藤 与志夫

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.1963, no.8, pp.50-66, 1963-06-25 (Released:2009-09-04)

参考文献数

48

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Taken as a whole, English education is integrated through religion and religious education; secular and religious education are not carried on according to completely different principles. Stemming from the Middle Ages, this tradition of religious education, though weakened by the rise of churches in opposition to the established Church and by the rising strength of secularism, continued in its essentials until 1870. Against the background of this traditional development of education by the Church, we can see that the Education Act of 1870 was intended to provide, through the “dual system, ” a complement to non-sectarian religious teaching in the public schools and to the sectarian religious instruction in church-established schools. This it did by legalizing exemptions from religious instruction. Legally speaking, the Act of 1870 put an end to the educational unity which had been achieved through religious education. Thanks, however, to the cooperation of the churches, both established and non-established, religious education of a non-sectarian nature was given new life through the introduction and establishment of the “agreed syllabus.” Sectarian religious instruction was given improved status by reason of the abolition of the “time table conscience clause” for sectarian schools, by revival of a system of school inspection, by increased financial assistance, and by other measures. The rights of minority groups was thus provided for. The effect of the Education Act of 1944, from both a legal and a realistic point of view, was to strengthen both religious education and the integration of all educational activities in and through religion.

著者

石田 理

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.83-98, 1963-06-25 (Released:2009-09-04)

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The thought of Dogen, which makes the dialectic of Zen meditation the direct path to the Way of the Buddha assumes that the triad-Faith, Action, Realization are one. This teaching can be condensed into the acetical training of Zazen, inherent in which is the dialectic of absolute affirmation, that is to say, the negation of the negation of the triad, reflective consideration, denial of reflective consideration, and forgetfulness of self. The dialectic of Zen meditation is the process of self-realization of spirit, forming a circular movement from ogiginating absolute to terminal absolute and, in self-developing rhythm, reaching a reconciliation on a higher level of the relative tension between reflective consideration and its negation. Dogen's teaching draws man beyond the particular categories of “the Absolute” and “Ignorance, ” insisting always on the possibility of the asceticism of dialectic negation. In Zen meditation the reconciliation of the two worlds-namely, that “everything is holy” and “identity of asceticical training and enlightenment” -cannot be considered conceptually as the object of reflective thinking. It presupposes the decisive work of faith, the so-called arousing of the heart for enlightenment and can be intuitively achieved only in the intense fervor of Zen meditation. What makes the dialectic found in the dialectic of Buddhism the authentic thing is this arousing of the heart for enlightenment, and its process of self-realization is the absolute term of forgetfulness of self. Precisely because it is absolute, if we wish to understand it as an educational principle we can grasp it only in its conditioned from. Herein we recognize the nature of its educational limits.

著者

中嶋 博

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.99-103, 1963-06-25 (Released:2009-09-04)

著者

杉浦 宏

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.1962, no.6, pp.78-80, 1962-06-25 (Released:2009-09-04)

著者

吉本 均

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.1962, no.7, pp.1-13, 1962-10-30 (Released:2010-01-22)

参考文献数

27

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The development of teaching theory in modern times can be said to be a process in which the educational meaning of instruction and its significance for personality development has become established by reason of the fact that it has been viewed not from the standpoint of pragmatism with its insistence that curriculum and learning are rooted in the necessities of everyday life but from the standpoint that the cultivation of the child's thinking and cognitive powers is its purpose. So, for example the pioneering achievement of Pestalozzi lies in the fact that he studied the cognitive process of children from the stage of intuition to that of conceptualization and formulation of laws and on this basis tried to clarify of the teaching. Accordingly, so far as the development of methodology is concerned, it is very undesirable that teaching methods, such as the lecture method, the discussion method, life learning, or systematic learning, are discussed as problems of learning and teaching types. One of the defects of the “new education” of postwar years was precisely this. The most important subject in teaching and learning theory today is not the laying of plans for the homogeneous development of the natural growth and life experience of children. It is rather the type of study that clarifies how the thinking process of children is qualitatively changed by teaching and by different types of theaching material.

著者

市村 尚久

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.1962, no.7, pp.14-30, 1962-10-30 (Released:2009-09-04)

参考文献数

40

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My chief effort in this essay is to interpret faithfully the methodology of “life learning” as displayed in the “project method.” I have tried to understand the “project mothod” as a generalized methodology of problem solving as I subject to reexamination the tendency of some to find a weakness in the spiritual aspects of problem solving, which is considered as the point at issue in interpretations of the “project method” given heretofore. Further, with the help of my interpretation of “concomitant learning, ” I have considered with what meaning the methodology based on the “project method” is given a central place in Kilpatrick's systematic educational theory. I interpret the “project method, ” as we see it developed in the essay, “Project Method, ” as Kilpatrick's methodolgy in matters educational and try to develop the argument that its role is pivotal in Kilpatrick's systematic educational theory.