巻号一覧
1964 巻 (1964)
- 10 号 p. 1-
- 9 号 p. 1-
1964 巻, 9 号
選択された号の論文の5件中1～5を表示しています
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その世界観的基礎稲富 栄次郎1964 年 1964 巻 9 号 p. 1-19
発行日: 1964/04/30
公開日: 2009/09/04
ジャーナル フリー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.抄録全体を表示PDF形式でダウンロード (2990K) -
浜田 俊吉1964 年 1964 巻 9 号 p. 20-37
発行日: 1964/04/30
公開日: 2009/09/04
ジャーナル フリー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)抄録全体を表示PDF形式でダウンロード (2647K) -
とくに「趣味」 (Geschmack) 論をめぐる問題点について高久 清吉1964 年 1964 巻 9 号 p. 38-56
発行日: 1964/04/30
公開日: 2010/01/22
ジャーナル フリー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.抄録全体を表示PDF形式でダウンロード (2889K) -
原田 茂1964 年 1964 巻 9 号 p. 57-67
発行日: 1964/04/30
公開日: 2009/09/04
ジャーナル フリーPDF形式でダウンロード (1329K) -
小川 克正1964 年 1964 巻 9 号 p. 68-83
発行日: 1964/04/30
公開日: 2009/09/04
ジャーナル フリー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.抄録全体を表示PDF形式でダウンロード (2314K)
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