The works of Rennyo (1415-'99) in the 15th century was the most remarkable propagandism in the later medieval age of Japan by his successful propagandizing method and its effect. Causes of his success would be as next: 1) the ripeness of the social conditions on which the people could well accept his propagation, 2) the positively educational attitude seen in his whole works, 3) an educational character in his doctrine, 4) the effect of his educational efforts with "Ofumi", many propagandizing letters written very simply and kindly to the people from Rennyo. This histrical fact, therefor, is an important and remarkable matter not only on the Buddhist history but also on the educational history in Japan. We now make an educational study of this propaganding works of Rennyo from the point of "Development of Purva-Kusalamula (Shyukuzen - a Good Karma) which is one of the most important concept in his doctrine. Rennyo understood Purva-Kusalamula as an ability to have faith in Buddhist salvation, which had been originally given to the people by Buddha, believing its developing must be the real purpose of his propagandism. He advocated that the people should be guided and be instructed by "Zenchishiki" - a religious leader or teacher in order to make the development of "Purva-Kusalamula", or achievement of the faith. This assertion, making development of faith by "Zenchishiki" -religious teacher in which Rennyo was also included, we believe, would have an educational structure, that is, the instruction of the people by the teacher. And, he called the learning by "Zenchishiki" as "Chyomon" - listening, advocating that Buddhist faith absolutely depended upon "Chyomon". He, moreover, attached great importance to "Dango" -mutual discussion on the faith. We therefore, believe that Rennyo's propagandism had been supported by the positively educational intention and efforts, and we think here just is the most important meaning of Rennyo on Japanese history of education.

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(1) In this article I made an attempt to analyse the actual conditions of Syogakukan'ika (the Shortened Course of Elementary School) which was the beginning and the typical form of pauper school in the middle of the Meiji Era. Through this I desire to contribute to the historical study of pauper school in Japan, and to make clear the character and significances of the Syogakkorei (the Elementary School Code) in 1886. (2) This article is divided into four as follows: 1. A preceding form of the system of Syogakukan'ika is Syogakukyojo in Kaiseikyoikurei, which prototype was seen on the half timer's school in Europe. A. Mori, minister of education, emphasized the importance of Syogakukan'ika as the educational provision for the poor in a transitional period before compulsoly education became enaction or enreality, and thought that system should be immediately spread. 2. A great number of Kan'ika were mostly established in the west part of Japan. But, we would not always call them the pauper school. Judging from the form of the system, Heisetsu kan'ika (Shortened Course attached to the Main School) seems to be the pauper school, but substantially, it should be said that they were not all the same. In this article I intended to make clear the actual condition and character of Heisetsukan'ika by means of the statistics with reviewing case by case and other documental survey as well. 3. The idea and the actual conditions of Kan'ika didn't go together. The reason was that the establishment of that school was against the interest of middle and higher classes, while the poor classes also didn't want to attend the school themselves, because they were stricken by poverty which was caused through a primitive accumulation process of capital. 4. For the direct contribution in educating the poor, as mentioned above, I think it difficult to say that Syogakukan'ika had the most important significance on the history of educations for the poor. But, from the point of view that it paved the way for the establishment of charity school, it had a great importance.

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In 1915, Gtandhi built the Ashram at Sabarmati in the neighborhood of Ahmedabad. He regarded this Ashram as a base for his energetic political and social reform movement. Organizing and leading it for himself, his unique educational activities were started in and out this Ashram. The term "Ashram" means a place for study and discipline of life. He established his Ashram for the Satyagraha movement which aims at tenaciously clinging to truth and in practice generally concentrates on civil or non-violent resistance. This movement was initiated soon after his return from South Africa where he had stayed for over twenty years. He exercised for the first time the resistance movement for the welfare of Indian imigrants in South Africa with desired success. He thought that there already exsisted sufficient conditions in India to apply this movement. The day's routine was carried out under strict discipline, and the main activities consisted of spiritual life, study and work. The Ashram also had another department for the children of the Ashramites as well as for outsiders. The fact that spinning work was the core of the activities in this Ashram had a significant meaning from the political, social and educational view points. Since his experiment, spinning became a symbol of the Indian national movement, playing an important role in the nation-wide movement for the revival of the village industry and education. Spinning was particularly adopted within the programmes of the national school movement which was started by Gandhi in 1920. The most important aim of education at the Ashram was character building. He thought that character building was a fundamental factor in education. The school for the youngsters attached to the Ashram was also led by the same ideals as the Ashram's, aiming at character formation in the atmosphere of a simple life. It might have a special meaning for us to study about these Ashram activities, because, firstly, this Ashram gave Gandhi rich experiences and knowldege of life; secondly, it helped him in the establishment of his own original educational theories with their practical application; thirdly it encouraged him to develop his national school movement; and finally, it enabled him to find out the twenty seven educational conclusions which are said to have led to the Basic Education principle planned in 1937.

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'Who should be in charge of the education of the young people ?' It has been one of the fundamental problems for the educational theory to solve. The purpose of this study is to consider how J, Locke, the earnest advocate of English civil society, tried to solve it. The process of the formation and development of his idea, 'Parental Power' is to be made clear, and then the impact which the characteristics of parental power gives on his educational thought is to be discussed. Locke turned his harsh criticism against Filmer's book, 'Patriarcha; or The Natural Power of the Kings of England' in which the paternalistic relation of father to his children are used to justify the authoritative relation of the king to his subjects. On the contrary Locke tried to place great emphasis upon the equal relation between husband and wife. The family in which parents take charge of their children is thought to be a basic society in the state of nature. So any political power is not allowed to have influence upon it. Locke's domestic education means that the training and education of the young gentlemen should be carried out under parental power. His view on children showed us that they were being without reason, white paper or wax. Very strong parental power to educate young people seems to have been justified by this view. This parental power comes into collision with the free development and growth of children to their abilities and aptitudes. The professional autonomy of education may be reduced to a mere skelton because of parent's strong power. In the proposal of setting up a spinning school and a working school, Locke, one of members of the committee for the trade and plantation, planned that, between the ages of three and fourteen, children of the poor parents should be trained in that schools for the public prosperity. Locke's parental power was found not in the working class, but in the gentry class. 'Who should have a right to take charge of young people?' Locke's answer is parents. But what roll this parental power played in his theory of education needs to be clear.

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This memorandum, which is a part of a historical essay on the formation of Universite imperiale, is about the time from the coup d'etat of 18 Brumaire 1799 to enacting of Loi generate sur l' Instruction publique (1802). The several trials which were made during the period of Directoire to reorganize the system of public instruction were in vain. And the first attempt Consulat made was Rapport at Projet de loi sur l Instruction publique(Chaptal's Plan), which was presented to Gonseil d'Etat by J.-A. Chaptal in November 1800. Chaptal's Plan was more democratic in some points, especially in the system of primary school, than Decret relatif a l'organisation d'lnstruction publique which had been in effect at that time, but Napoleon I refused the Plan for that reason and it had no result. As Chaptal's Plan was rejected, Conseil d'Etat began drawing up another plan. In this case, Fourcroy played a leading part and Napoleon I himself interfered in drafting by giving directions frequently. The Bill thus drafted was made into the Act, Loi generale sur l Instruction publique, in May 1802. Regarding primary schools at least, the system established by Loi generate sur l'Instruction pablique was no more than a continuation of the preceding one, under which Directoire had repeated desperate efforts to make public primary schools prosperous. Nevertheless, Napoleon I contented himself with the new Act, for, while Directoire which had been in antagonism to Catholic Church could not rely on any other things than public instruction to consolidate the moral basis of institutions stronger and to keep existing longer, Napoleon I counted upon the education carried out by Catholic Church (that may be extended to the congregations), which he made his collaborator by means of the conclusion of Concordat (18O2), as well as public instruction.

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