The purpose of this paper is to clarify the characteristics of the educational theory of the older Natorp by analyzing the meaning of “insight” which forms the ultimate principle of his philosophy of education.
Hence the origin and development of his concept of “insight” which he first organized into a system during the latter period of his philosophical thinking is examined and at the same time the particular nature of his principle of “insight” is clarified by connecting it with his principles of “society” and “work”.
Next, from the originality discovered in his principle of insight, we have summarized the characteristics of his later educational thought under two viewpoints :
1. First his educational philosophy is constructed in relation to a reform of real society. Under this aspect his educational thought is close to the educational thought of Pestalozzi and Plato rather than Kantian.
2. We point out the dialectical nature of his systematization of pedagogy and make it clear that this is Platonic rather than Hegelian.

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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.

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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.

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Twice mankind has experienced the disaster of a world war and man seems to have lost faith in reason. Moreover it looks as if he had lost not only his trust in reason but his faith in the world and in his companion human beings. He has lost a firm foundation which up to now had supported him and in which up to now he had believed; thus men is said to be thrown unprotectedly into this world and finds himself in a situation of anxiety. The “problem” of this paper is to take a fresh look at the human existence in order to recover peace of mind and to overcome anxiety. It is considered possible to attack this problem from three different sides namely, first from a moral viewpoint, second under its ontological aspect and thirdly under its time aspect. This paper is focused most of all on the third, namely the time aspect which was chosen as the main theme of the paper.

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