(1) Erich Fromm's theory of “self-realization” has developed through the process of critical examination into S. Freud's biological-deterministic rationale and his own cultural-deterministic one in his early works, and it consequently includes both of these factors as the vital components.
(2) In his theory, therefore, a human-being is regarded as an existence who can realize his own primary potentialities to be for himself only through his self-determining, spontaneous-productive activities as the responses or re-actions to his biological/socio-cultural determinants. In this sense, man's self-realization is the very process of such productive re-activities.
(3) The essential point of the controversial issues between Fromm and the other members of the “Frankfurt School” -Horkheimer, Adorno, Marcuse-is concerned with the objective possibility of self-realization within the real context of the present society. However, Fromm's rebuttal against their negative arguments concerning his self-deterministic rationale seems to be insufficient so far as I know.
(4) In his theory, the possibility of self-realization is based on his “faith” -or “paradoxical hope” -n human nature inherently having potential powers and strivings for self-realization within itself. By this faith, his practical efforts in psychiatry and his own self-realization have been supported and, at the same time, the faith itself has also been verified through these experiences.
(5) Thus, we can grasp the innate construction of Fromm's theory of self-realization as follows.
a) His theory is based on the self-deterministic rationale on man's personality.
b) But the biological/cultural determinisms are still alive, because in his theory man's self-realization is regarded as the process which is constructed only through his productive re-activities to his own biological/socio-cultural determinants.
c) His self-deterministic rationale is founded on the above-mentioned “faith”. In other words, the theory of self-realization is the very product of this faith.
(6) The essential process of what is called “ self-formation ” (Selbst-bildung) in educational philosophy can be identified with the self-realization through man's spontaneous-productive re-activities.

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The purpose of this paper is to examine the concept of God in Friedrich Fröbel's pedagogy and to shed light on his notion of God, and how he saw the relation between God and nature, taking into consideration the influence other philosophers had on him.
In Chapter 1, Fröbel's idea of God and Nature has first been examined, and then his notion of the immanence and the transcendence of God.'Life'is looked upon as the manifestation of God in the natural world, and its dialectic development has been examined.
In Chapter 2, Frobel's panentheism has been examined under the following headings :
I The influence of Krause (1781-1832);
II The influence of monotheism in his home and at school;
III 'Unity of Life' (Lebenseinigung) as Fröbel's religious belief.
In Chapter III an effort has been made to further clarify Fröbel's notion of God : comparative study has been made of his notion of God and that of Plotinos (204/5-269/70 A. D.), a representative philosopher of Neoplatonism.
Natural philosophy of his days as the one found in Schelling (1775-1854) and Christian philosophy were fused into one to form Fröbel's own notion of God.
In conclusion, Fröbel's notion of God which is at the core of his pedagogy, is said to be formed by the fusion of natural philosophy and Christian philosophy, and his philosophy of education can be said to be characterised by this fusion.

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An attempt is here made to examine through his major works Inoue's viewpoint within the frame of philosophy of education. The paper is divided into three parts : (1) the philosophic-educational meaning of the Coplimental Theory (sôho sestu);
(2) the philosophic-educational foundation of this Theory;
(3) a critical appraisal of the same Theory.
The Complimental Theory seems to attach more importance to accurate practicality rather than to logical originality, and emphasizes a teaching process in which, on the basis of 'learning by discovery', drill, problem solving methods and the project method are employed. As the logical basis a typological theory is stressed which may be called 'additive typology'. This appears as the logical development of discontinuity abstracting from the element of continuity. Another outcome is that the evaluation of eclecticism is turned into the viewpoint of 'elasticity.'
In Part (3) the philosophial standpoint has been examined which exhibits very much a logical characteristic of producing a discrepancy between desire and the concrete.

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In contemporary Japan two different ways of dealing with the problem of 'peace education'can be observed. On one hand, the problem of peace education is not positively tackled as a problem of education, but considered rather a natural by-product resulting from education through ordinary school subjects such as 'social tudies', 'moral education', etc. On the other hand, there are those who believe in peace education to be promoted positively and who make a strong effort in that direction.
But it has been pointed out that both ways of dealing with peace education are inadequate for effectively contributing to peace education. The purpose of this paper is to point out these inadequacies.

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[in Japanese]

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[in Japanese]

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