The purpose of this paper is to examine and to clarify desirable human relations in education from the viewpoint of educational anthropology. I believe that 'man-inculture' is an important key concept in this connection.
The paper is composed of the following five chapters :
I. Educational human relations in terms of two orientations.
The two orientations are the cultural and the existential orientations. It can be said that the concept of 'man-in-culture' involves these two orientations.
II. Educational human relations and cultural orientation.
(1) The concept of cultural orientation ;
(2) Cultural orientation and social-structural conditions.
This section focuses on group orientation as cultural orientation in Japan.
III. Cultural orientation and the curriculum.
This chapter deals with the hidden curriculum.
IV. Educational human relations and existential orientation.
V. Conclusion.
I propose the following two important points in order to establish desirable human relations in education :
(1) Attention must be paid to the hidden curriculum so that it can fulfil its positive function on human relations.
(2) The educational ethos is stressed and the necessity of building up humanizing education from the standpoint of existential orientation.

View full abstract

Most parents and teachers maintain views on moral education, but these are based on scarcely established knowledge, especially when it comes to moral education. This paper examines the problem, “What should be the basic principle in teaching moral education ?”. For this purpose the characteristic features of R. S. Peters' theory of moral education are studied.
R. S. Peters is one of the most influential philosophers of education in Great Britain today. He considers the question of the content of moral education in terms of principles derived from rational ethical judgement and from an analysis of some human activities described by way of his transcendental theory.
This article is divided into three sections. In the first, I deal with the merits and demerits of theories of moral education of the past, including the child-centered view and the traditional discipline-centered view of moral education. In the second section, I try to clarify Peters' theory by comparing it with other theories of moral education. Thus it becomes clear that Peters discusses the principle of freedom, equality and respect for others as the principles necessary for the moral judgement answering the question, “Why do this rather than that ?”. In the third section I consider the concept of rational judgement which constitutes the foundation of Peters' theory taking its clue from the philosophy of science.

View full abstract

In this paper the characteristics of Dewey's educational science theory are discussed, taking into account its relation to educational practice.
The educational science theory of Dewey originated through criticizing contemporary educational science theory (scientific determinism and the like) in America. Dewey's educational science theory has man at its center maintaining that the ultimate reality of educational science exists in the heart of the educator employed in educational activity. Dewey connects education with the process of growth of constantly changing man and maintains the autonomy of education as determining within the process of education not only the method and content of education but also its end and its value. Because the results of various scientific research are not norms nor standards but intellectual instruments regulating better educational practice, Dewey emphasizes the necessity of distinguishing the source material of the science of education from its scientific content.

View full abstract

In diesem Aufsatz wird versucht, den 'Bildungswillen' als einen zentralen Gesichtspunkt in Herman Nohls Pädagogik festzustellen und durch die Analyse dieses Begriffs eine Seite im Wesen seiner Pädagogik sichtbar zu machen.
1. Zunächst muß im Zusammenhang damit die 'Deutsche Bewegung' als geistesgeschichtlicher Begriff untersucht werden. Darin fand Nohl seine weltanschauliche Grundlegung oder seinen philosophischen Ausgangspunkt. Ich sehe das Wesen der 'Deutschen bewegung' in der sich-schaffenden Bewegung des Geistes, die nach dem hoheren Leben strebt.
2. Nohls 'Menschenkunde' und seine Theorie der menschlichen Entwicklung ruhen auf dem weltanschaulichen Grund, der mit dem Begriff der Deutschen Bewegung' bezeichnet ist. Der Begriff des 'Bildungswillens' bedeutet in seiner Entwicklungstheorie die Entwicklungs-und Wachstumsenergie des Menschen als Individuums. Er kann also sozusagen als eine ontogenetische Umschreibung des phylogenetischen Wesens der Deutschen Bewegung' interpretiert werden.
3. Im Zentrum der Pädagogik Herman Nohls steht die Theorie des erzieherischen Verhaltens. Dieses Verhalten entsteht, nach Nohl, in der Beziehung zum Bildungswillen des Zoglings, d.i. als dasjenige im Erzieher, das diesen bejaht und pflegt. Hier tritt also auch die zentrale Stellung des Gesichtspunkts des Bildungswillens in Nohls Pädagogik hervor.
4. Zum Schluß untersuche ich die Bedeutung des Begriffs des Bildungswillens und der Pädagogik Herman Nohls für unsere Erziehungswirklichkeit im Zusammenhang mit der Frage, ob wir wieder die frohe Sympathie mit der Selbst-Schopfung und Selbst-Bildung des werdenden Menschen zurückgewinnen konnen, die im Begriff des Bildungswillens symbolisiert ist.

View full abstract

The purpose of this paper is, by means of a critical examination, to point out problems in the logical structure of an educational reform plan proposed by the paideia group under the direction of Mortimer J. Adler during the years 1982-1984.
These reflections include the following points :
(1) Under what kind of problem awareness in connection with the social and educational situation in America did Adler develop his reform plans ?
(2) To what degree does his reform plan conform to his problem awareness ?
As a result of these reflections the following points become clear : Adler's problem awareness included two points : (1) For the realization of democratic education it is necessary to establish an educational system with quantative and qualitative equality ; (2) educational reform is necessary for the economic development of America. On this basis he maintains that all American children should be offered the same educational objectives and the same educational curriculum. However, by analyzing the logical structure of the reform conception it becomes clear that (1) in his concept of 'equality', the inequality 'in the point of degree' of children's capacity on the one hand, and the inequality of the educational 'outcome' on the other hand, is presupposed ; (2) school education is expected to serve the function of promoting the values of the existing industrial society. These two points are in conflict with Adler's problem awareness and thus his reform theory contains, from the viewpoint of logical structure, problems as yet to be overcome.

View full abstract

[in Japanese]

View full abstract

[in Japanese]

View full abstract