Existence (Existenz) in the philosophy of Jaspers is not something which exists from the world but which exists from the self; it is a being which is a gift from transcendence (Transzendenz) transcending the world; here the absolutely transcending one exercises its limitless power; hence it is the absolute self.
To the contrary, education is an act which aims at results within the world. If that is so, one can say that existence transcends education. However, existence is not without any connection to education.The educator by breaking down when facing the limitation essential to education - as it is said “that the experience of the limitation situation is equivalent to existence”, - awakens to existence and from there when the foundations of education are being laid, education assumes its original meaning. That is because the educator at that time pursues in education the unconditioned act (unbedingtes Handeln) and recognizing and treating each single educand being capable of being an existence, thus no longer treats him merely as an object to be adapted to an end.

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The purpose of this peper is to grasp John Dewey's (1859-1952) educational philosophy at the roots of its philosophical image of man, to discover there the pulsation of a certan 'individualism', to argue that 'individuality' precisely is the functional principle which develops efficiently the anthropological educational dynamism which permits us to form a synthesis of the active and at the same time passive undertaking of education. Hence, first in this paper we examine the concept of 'dynamic self' as a function of Dewey's 'individuality', then we show how this 'individuality' of self turned into an element, possessing the meaning of mutual exchange of nature and society and forms a definite strain. At the end I shall touch on his science-centered standpoint which necessarily is in contrast with the standpoint of respect for individuality and I want to locate the 'individuality' as the formation base of anthropological knowledge against 'the objectivistic principle' which precedes this standpoint, from the functional side in Dewey's pedagogy.

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Though mutual 'trust' between the child and the educator is the prerequisite of education, it has never been the main topic of research. This paper aims at questioning the problem of 'trust' in depth in the light of the comtemporary situation by relying on M. Buber. Children can respond with their entire self to the demands of contemporary society only when in an eminent sense of trust between the child and the educator has been established. This trust can be understood at several levels. At each of those levels the educator especially must make a constant effort to trust the child, to trust oneself and the other being. In this effort the educator in turn, can be richly rewarded by the child. Therefore the quest for trust turning into the quest of mutual formation of the child and the educator must reach an ever deeper dimension. But this will be the object of further research.

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The purpose of this paper is, taking hints from Heidegger's thought, to examine the meaning of objectivating man technically, thus trying to advance to the point of questioning the essence of technology. The paper consists of the following parts.
I. Looking at the tendency of contemporary technology to include in its objects not only simple matter, but also language and knowledge.
II. According to the technology theory of Heidegger, all being (Seiendes) can become the object of technology. Hence, if man is also a being, he, too, can become technologically speaking an object.
III. However, at the time when Heidegger wrote “Sein und Zeit”, he did not consider man as a simple being.
IV. But in front of contemporary technology man is merely a being. When Heidegger realised this fundamentally, he indicated a new relation between the being (Seiendes) and to be (Sein).

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[in Japanese]

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