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.1976, no.33, pp.50-64, 1976-05-10 (Released:2009-09-04)

---

Defining “goodness” we may say “goodness” is a word as a symbol for the structural actions of some of mechanism with which man is internally endowed.The structural operation with which man is internally endowed, is some type of activity which requires simultaneous fulfilment of the four needs of “reciprocity”, “usefulness”, “non-contradiction” and “beauty” ; when these function can be judged temporarily satisfied, a state is reached to which the expression of “goodness” applies.Hence, what is called “goodness” cannot be grasped by a simple realistic way of thinking- “goodness” existing as reality. Neither can it be explained sufficiently by some sort of nominalistic thinking- “goodness” as just a word for some kind of feeling.It is clear, then, that the fundamental problem of education, i.e. to make children “good”, contains some deep relation to this problem of understanding the meaning of “goodness”.

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.1976, no.34, pp.1-17, 1976-10-10 (Released:2009-09-04)

---

“Goodness” is understood as a signal expressing the simultaneous satisfaction of the 4 needs of “reciprocity”, “effectiveness”, “unreservedness”, “beauty” with which all men are equally endowed : this is an interpretation of “goodness” suggested in this paper.If this proposition is valid, it follows that education, i.e. the endeavour to make the child “good”, must concentrate on activating this structural mechanism inherent in the child. Furthermore, from this point of view, various theories and discussions concerning education must be subjected to a fundamental critical upraisal examining whether they are built on this understanding of “goodness”.In this sense, in this paper several educational theories are critically examined. In particular, as a typical example of critical examination, the recent theory of L. Kohlberg on moral education was chosen as a theory which lacks a satisfactory scrutiny of “goodness”

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.1976, no.33, pp.1-14, 1976-05-10 (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.1975, no.32, pp.1-18, 1975-10-10 (Released:2009-09-04)

参考文献数

6

---

In all enunciations concerning education, the terms “good” or “not good” are very frequently used, in fact statements on education cannot be made without reference to these concepts. Thus it is obvious that attention in educational research should be directed toward a closer examination of the term or the concept of goodness.However, in fact, this kind of attention is lacking among present-day resear-chers : the first point made in Part I of this paper is that this situation is not as it ought to be.On the other hand, a number of attampts were made, especially since the time of G. E. MOORE, by persons not necessarily qualified as educational researchers, to determine the concept of “goodness” : the second point of Part I of this paper is to show that such attempts, from the viewpoint of interest of the educational researcher, have remained somewhat unsatisfactory.Hence, the third point made in Part I of this paper is that for the educational researcher it is necessary to approach the problem of “goodness” not only as a general research problem of “goodness”, but that an attempt is called for to determine its nature also from its own standpoint, i. e. from the point of view of educational research.In the future, the author plans in a Part II to attempt a new clarification of the concept of “goodness”.

著者

川島 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.1970, no.21, pp.1-15, 1970-05-15 (Released:2010-01-22)

参考文献数

62

---

The aim of this essay is to show that Plato's educational theory of “Politeia” is based on his ontology and epistemology. With regard to “Politeia”, this has been considered by many Platonists of all ages is a treatise on “Justice”. However, I take the position that this is Plato's theory of education. Teleologically it is “Justice” (δικαλιοσυγη), methodologically it is “Education” (παιδεια), but both are joined together in the metaphysical idea of “Good” (η του αγαθsym;ουιδεα).Proceeding from the above mentionned inner structure, I considered and analysed first of all what shape of system and method education takes in the “Ideal State”. For Plato the concrete basis of man's education is his nature (φυσιs). In the long process of education of his Ideal State everyone is chosen according to his virtue (αρετη) and assigned to the various classes of citizens. Thus the custodian who having attained wisdom (σοφια) belongs to the highes class is the philosopher-king. In him philosophy and politics are perfectly one.The establishment of the Ideal State presupposes the formation of the man of the “Polis”, i. e. the citizen, and only by that becomes possible. Consequently, in the Ideal State education has to become a main subject, and in it the education of the custodians takes the central place. The characteristics of their education are : (1) all mathematical sciences are considered important as training the power of seeing things as they are ; (2) philosophy which contemplates the ideas is placed in the uppermost rank. At the base of the curriculum is hidden the big aim of education the “transformation of the soul” (ητεχγητηs περαθsym;ωγηs). From this Plato leads to the comprehension of the “Idea of Good”, and thus aims at man's logos-perfection. In this, it would seem, the foundation of Plato's educational theory consists.

著者

白石 克己

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.57-71, 1969-10-15 (Released:2010-01-22)

参考文献数

23

---

Statements about man possess either a descriptive or an emotive meaning. Therefore when taken only in their emotive meaning, the scientific information of the descriptive meaning, indispensable for educational practice will be absent. The principal task of education which is not limited to the study of man, is to understand and distinguish these two meanings, in other words to distinguish facts and values.But even while thus sharply distinguishing, the attempt to deduct value from facts has been criticized as “the naturalistic error” e. g. by G. E. Moore. If value is analyzed developmentally and functionally, it can be unmistakenly deduced from desires and needs. This deduction is called the “naturalistic paradox”, not identical with the “naturalistic error”.In the study of education, however, if we consider developmental research, the “naturalistic error” does occur. In educational research, however, which studies education where desire and need constantly confront one another, the importance of the “naturalistic paradox” is and must be realized.It is for this reason that I propose to divide educational research methodologically into educational theory, educational thought, and meta-educational theory. This is the second task of pedagogy.

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.

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?

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.

著者

斉藤 美恵

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.33, pp.89-90, 2015-09-30 (Released:2018-02-01)

著者

阪本 恭子

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.26, pp.21-29, 2008-10-22 (Released:2018-02-01)

---

In this paper, I would like to take up the issue of "White Stork Cradle" (Kounotori-no-yurikago) or "Baby-Post," which was established at Jikei Hospital in Kumamoto City in May 2007. I examine its current situations and problems in contrast to "Babyklappe" in Germany, as its precedent. The problems addressed include the follwing: the conflict between the mother's right to anonymity and the baby's right to know where he or she came from; the style and policy of disclosing information on the usage of "Baby-Post"; and how the entire system can be legalized. Furthermore, I consider "anonymous birth" in the hope that it could be the next best way after "Baby-Post." Through addressing these problems, I would like to review aspects of family and life appropriate for a Japanese society in the future, which would exhibit tolerant compassion for the weak and never abandon them.

著者

浅見 洋

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.33, pp.87-88, 2015-09-30 (Released:2018-02-01)

著者

岸見 一郎

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.35, pp.61, 2017 (Released:2018-06-20)

著者

石田 安実

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.34, pp.83, 2016 (Released:2018-05-07)

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.34, pp.57, 2016 (Released:2018-05-07)

著者

福島 智子

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.33, pp.88-89, 2015-09-30 (Released:2018-02-01)

著者

杉岡 良彦

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.32, pp.11-21, 2014 (Released:2018-02-01)

---

Recently, a growing number of scientific studies and publications have focused on loneliness. They reveal that loneliness influences a variety of psychological and physical diseases, and even mortality. Some researchers point out that loneliness, just like smoking, is one of the most crucial factors contributing to the development of many diseases. However, the human experience is essentially lonely or existential. Philosophers have emphasized the positive effect of loneliness, suggesting that it may provide us with maturity and wisdom. I believe we have to realize that humans can be regarded as dual structures, experiencing being both lonely and relational. Scientific research on loneliness is apt to focus on the relationship aspect of humans. By ignoring the dual structure of humanity and depending more on the scientific research on loneliness, medical professionals may encourage people to avoid loneliness. This approach may overlook the maturity brought about by the pain of being lonely. It is true that adequate medical and social strategies are indispensable to address loneliness as a risk factor, but medical professionals also need to understand the positive effect of loneliness in our life. There must be adequate treatments and scientific researches focusing on the positive aspect of loneliness.

著者

熊谷 晋一郎

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.31, pp.77-80, 2013 (Released:2018-02-01)

著者

浅見 洋

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.31, pp.74, 2013 (Released:2018-02-01)

著者

加藤 穣

出版者

日本医学哲学・倫理学会

雑誌

医学哲学 医学倫理 (ISSN:02896427)

巻号頁・発行日

vol.30, pp.63-67, 2012-09-30 (Released:2018-02-01)

---

Members of the Watchtower Bible and Tract Society, also known as Jehovah's Witnesses, refuse blood transfusions based on their religious principles. In Japan, their refusal has posed challenges since the 1980s. The only court ruling on this matter by the Supreme Court was made in 2001, which ruled that the refusal of blood transfusion based on religious reasons should be respected as a personal right. The Supreme Court apparently chose the words cautiously and addressed exclusively the refusal of blood transfusion based on religious principles, as the Japanese judicial system has a way of judging exclusively the contested issue. Nevertheless, the ruling has mostly been regarded as a celebrated case of recognizing the superiority of an autonomous decision by a patient over other values or obligations. Although typical blood transfusion refusal in an operation planned in advance by competent adult Jehovah's Witnesses has been established since the court ruling, it has been understood in an expansive way without justification. That is, the religiosity of blood transfusion refusal by Jehovah's Witnesses has been ignored for the most part, with their religious refusal understood as merely an autonomous decision or self-determination. I argue against rapid expansive interpretation of the said court decision, citing court rulings and related cases in other countries, especially the United States. In doing so, I show the need to revisit the implications of the religious aspects of refusals in potentially controversial cases.