This paper considers social and educational implications suggested by the discussions in the philosophy of language concerning the subject of the affinity between using language and keeping the rule of performance. Using language requires keeping the rule of performance, and keeping the rule enforces the assimilation to community on persons. Thus community is seen as consisting in those members who share, voluntarily or involuntarily, the same rule of performance. Such social implications presumably extend not only to philosophy of politics but also to philosophy of education.
Rousseau's speculation on the origin of language, Wittgenstein's assumption of logical form and language game, Kripke's justification of rule by community and Karatani's shift of stance from telling to teaching are analyzed to draw social implications from them, and finally Derrida' s deconstruction of rule and his social philosophy of justice are considered. According to Derrida justice is accompanied with the other in the society and demands us to show him/her hospitality even if he/she does not share the same rule with us. We do dwell in the society where we can not discern friends from enemies so clearly as a German political scientist Schmitt used to do. Derrida's deconstruction of rule in terms of justice destabilizes our dichotomy of the same and the other, and to make the community ready to be open to the other. In this openness his social philosophy of justice presents an alternative version of public philosophy.
In conclusion educational judgment, namely the educational assessment of various practices, is formulated in contrast to the formula of empirical, logical, ethical, political and economical judgments. Educational judgment, if any, can not be justified without being combined with other kinds of judgment since education is a kind of social goods to be distributed according to its various functions in the society and is at same time a social vehicle to distribute social goods themselves.

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This paper examined J. A. Comenius' The Way of Light as a theory of language in the metaphor of light, one that is crucially related of cognition of things.
In The Way of Light, Comenius expresses the world and human beings in a metaphor of light. External light illuminates all things and clarifies every thing. It overcomes every darkness in the world. On the other hand, Internal light means intellectual light in particular. This light overcomes darkness of ignorance in soul, and intellect has an opaque characteristic. Opaque intellect receives light, blocks its further penetration, keeps the truth of things within itself, and reflects and scatters it around the world again. It can be said that working of this intellect is a function of the language. From the point of view of human history, Comenius said that the scatter of light spreads through cognition, conversation, a meeting of a church, books, printing and the art of navigation. Furthermore, this process is expansion of education to give light for human mind.
Comenius considers the cognition of things from the perspective of light because he has an assumption that every visible thing in the world has truth of God. And ideal universal language is designed as a medium to represent the truth of things.
In other words, what is considered as the language in Comenius has triplex meanings : a language that articulates the light as opaque intellect, a language as the world itself has, and a transparent language that represents the world. These triplex meanings of language are deeply related to the educational thought of Comenius.

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Martin Bubers Denken wird immer wieder so verstanden, dass er seine frühere mystische Neigung, sogenannt 'Erlebnis'-Mystik', überwunden und dadurch zum dialogischen Denken entwickelt hat : 'Von der Mystik zum Dialog'. Diese Auffassung kann zwar noch wichtig und bedeutend bleiben, es müsste aber zugleich wertvoll und notwendig sein, wirkliche Bedeutungen solcher Überwindung und Entwickelung nachzuprüfen, ohne seinen Gedanken einfach zu schematisieren, sondern um aller Moglichkeiten seines dialogischen Denkens willen.
In diesem Aufsatz wird es versucht, seinen mystischen Gedanken tiefer und ausführlicher zu erforschen, fokussiert auf die Sprache in der Mystik, vor allem die besondere Bedeutung 'des Unsagbaren' urn die Jahrhundertwende im deutschsprachigen Raum.
Zweitens wird die skeptische Sprachkritik und Mystik von Fr. Mauthner und G. Landauer erforscht und dabei werden ihre Zusammenhänge mit Bubers Problematik, d.h. der Universalienstreit und Individuationsproblem deutlich gemacht. Diesbezüglich wird Bubers Dissertation 'Zur Geschichte des Individuationsproblems' untersucht, deren Bedeutsamkeit in der Tat kaum genug beachtet wird.
Aus diesen Untersuchung werden die erste Sätze von 'Ich und Du', dessen Kerngedanke darin symbolisiert wird, aus der mystischen Perspektive wieder interpretiert und neu bewertet : Z. B. die verschiedene Bedeutungen von 'zwiefältig/ Zwiefalt'. Dieser Buber'sche Begriff, m. E. enthält den mittelalterlich-mystischen Sinn wie partitipatio, complicatio, Entfaltung, Umfassung u.s.w.
Dass Bubers Denken des Partizipierens durch die Zwiefalt, nämlich Fältigkeit, von Potenzieren-Verwirklichung oder Transzendenz-Immanenz konstruiert wird, fließt folglich in die Form der Ankunft des Rufs in seinem dialogischen Prinzip wie wesentliches Paradoxa von Du-Es-Zwiefältigkeit ein, und wir müssen für diese inhaltvolle Bedeutsamkeit mehr Aufmerksamkeit zeigen.

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Purpose of this paper is to reexamine the positioning of the educational thought of Joachim Heinrich Campe which is a representative model of the educational thought in the Enlightenment, in comparison to the theory of Karl Philipp Moritz. Moritz as an early Romanticist tried in his language theory to establish a methodology for creating the universal language through self-analysis and on the basis of his own experiential psychology. Campe showed a necessity for stipulating concepts and an expectation for the public in his criticism of Moritz based upon Enlightenment psychology. This led him to the reconstruction of language through dictionary compilation in the occasion of the French Revolution. In that process Campe constructed a place for the Enlightenment theory of language, by describing the criticism of Moritz. Ironically, however, this turned out to give the latent character of Romanticism to the dictionary. On the basis of this transfiguration, various interpretations of the Campe's language theory were united in one dynamic image. Furthermore, a link between the Enlightment and Romanticism was established through the transfiguration of Campe's theory of language.

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Étant donné que la théorie de l'écriture chez Derrida est fondée sur des études minutieuses relatives à la parole individuelle et au langage concret, elle comprend une vision importante pour les recherches sur l'enseignement de la langue. Cependant, dans les recherches relatives à la pédagogie, la philosophie de Derrida est le plus souvent envisagée sous un éclairage politique ou social en rapport avec la «déconstruction» et est rarement considérée comme une théorie ayant un lien étroitavec les questions concrètes de l'enseignement et les problémes de l'éducation. Cet article envisage donc de démontrer que la theorie de l'écriture chez Derrida peut grandement contribuer aux recherches sur la pratique de l'enseignement.
Pour ce faire, j'examine tout d'abord, en me référant à la notion de «représentation», les critiques que Derrida adresse à la linguistique de Saussure, linguistique qu'il qualifie en effet de métaphysique typique qui sous-estime l'écriture. J'éclaircis ensuite trois prédicats essentiels de l'écriture selon Derrida, puis l'approche du langagepropre à ce dernier qui considère la parole comme une «origine» où s'impriment les différences. Enfin, je mets en évidence, en apportant une réflexion sur des situations typiques de l'étude avec le langage écrit selon la théorie de l'écriture chez Derrida, que les idées de celui-ci ont des liens étroits avec des actes et des faits tels que la recherche de l'exactitude, la substitution des choses ainsi que la dissociation entre sujet scolaire et contexte social, actes et faits qui ressortent des situations d'apprentissage linguistique et qui sont couramment constatés dans les pratiques éducatives générales.

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Es ist eine historische Tatsache, daß viele japanische Lehrer ihr eigenes Schuldasein literarisch dokumentiert haben. Die Bedeutung und Wirkung dieses Dokumentierens, durch das als solches er sich entwickeln konne, waren bishernur empirisch bekannt. In diesem Aufsatz soll also dieses Verhalten anhand derSicht von W. Dilthey und M. Heidegger klar gemacht werden. Urn diese Aufgabekonkret zu erfüllen, nehmen wir als Beispiel das Dokument Tsuneo Takedas, der ein Grundschullehrer war.
Takeda hat seine eigene Erfahrung der Entfaltung als Lehrer beschrieben, dieer mit Hilfe des Dokumentierens gemacht hat. Urn die Erfahrung zu beschreiben, benutzt er den Begriff “Gestaltung” der Erlebnisse durch literalischen Ausdruck.Gerade im Prozess des Ausdrückens eines praktischen Erlebnisses, der die willkürliche subjektive Darstellung überwindet, ereignet sich diese Gestaltung. Im 1. und 2. Abschnitt wird dieser Prozess nach Dilthey erortet, und ausgelegt, so daß die Erinnerungen, in denen die praktischen Ereignisse aufgefaßt werden, zu “Erlebnissen fortgezogen” werden, welche im Verlauf des Lebens strukturellmit solchen Momenten verbunden waren. Der Erlebnisausdruck bei solchenErinnerungen allein kann den seelischen Zusammenhang aus den Tiefen heben, diedurch Introspektion und Beobachtung nicht erhellt werden.
Takedas Erfahrung der Dokumentierung hat eine dunkle Stelle, die anhandDiltheys nicht mehr ans Licht gezogen wird. Außerdem muß man sich auf dieStimmung des Lehrers konzentrieren, an die Dilthey nicht genug gedacht hat, umden Lebenszusammenhang des Lehrers zu erkennen. Dafür soll Heidegger unseinen Anhalt gewähren.
Im 3. Abschnitt wird zuerst anhand von Heidegger geklärt, daß dieGrundstimmung den Zustand vor und über allem Erkennen und Willen eroffnet, in dem wir jeweils zu den Dingen, zu uns selbst und zu den Menschen urn unsstehen. Danach wird erbrtert, daß die Freude d.h. das Aufgeräumte, das Takedain seiner Tätigkeit angestrebt und in seinem Dokument beschrieben hat, diejenigeGrundstimmung ist, die allein den Kindern den ihnen gernäßen Ort einzuräumenvermag, und in der die “Natur” der Kinder heil bewahrt ist. Anschließend wirdgezeigt, daß der Lehrer seine Praxis dokumentiert, urn dasjenige Aufgeräumtezu finden, worin er mit Kindern zu wohnen und die Natur der Kinder im Wort zu behüten bedacht ist.

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It is said that Ludwig Wittgenstein is one of the most important linguistic philosophers in the twentieth century. Indeed, his contribution to the “Linguistic Turn” is prominent. His interest, however, is not in language itself but in the emancipation of his students and readers from pictures that have held them captive. The purpose of this paper is to understand the point of Wittgenstein's philosophy by considering how he frees them in teaching philosophy.
The paper firstly argues that Wittgenstein's philosophy is likely to be misunder-stood even by major Wittgensteinian scholars, and that his philosophy should be characterized as edifying philosophy, one that Richard Rorty distinguishes from systematic philosophy.
The paper then discusses the purpose of Wittgenstein's philosophy and his philosophical methods. While he held a consistent concept of philosophy from the early to the later periods, he changed his view on philosophical methods. The paper finds a connection between two periods by elaborating on the “elucidating” function of his philosophy, and his idea of an “overview” as a philosophical technique. It shows that Wittgenstein's philosophy is motivated by his pedagogical concerns about the emancipation of his students and readers from their conceptual captivity that causes philosophical confusions.
Finally this paper examines closely Wittgenstein's practice of teaching philosophy. It reconstructs his teaching in his class by using his students' memoirs, and analyses his Philosophical Investigations in terms of the idea of teaching as a philosophical technique of emancipation. His teaching in the classroom and his writings have some common features such as a dialogical style, presenting imaginary examples one after another, and encouraging students or readers to think by themselves. It is concluded that readers of Wittgenstein are expected to see beyond his teaching by learning from him how to emancipate themselves.

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The purpose of this paper is to re-examine Mortimer Jerome Adler's ideas on liberal education. It is widely known that Adler was a vociferous proponent of the Great Books Program, an education program which consists of reading classics and discussing them.
In the previous studies concerning the Great Books Movement, the main focus has been on Robert Maynard Hutchins, the president of the University of Chicago and the spokesman of the Movement, and the Great Books Program has been considered as traditionalistic, perennialistic, and reactionary. However, as historian Mary Ann Dzuback aptly stated, it was Adler who had a decisive influence on Hutchins, and Hutchins' ideas on education owed much to Adler. Besides, as Amy Apfel Kass pointed out, the Great Books Movement needs to be reinterpreted as an attempt “to completely transform education by reviving and reconstructing the traditional liberal arts.”
There are four sections in this paper. The first section examines the theoretical structure of Adler's ideas on liberal education, and argues that he redefined liberal arts not as subject matter but as skills. The second traces how Adler's redefinition of liberal arts was formed, and analyzes how Adler thought over the relation between liberal arts as skills and the subject matter that is to be learned. The third focuses on the art of reading, one of the liberal arts Adler defines, and scrutinizes how great books should be read in Adler's theory. The fourth examines how and why Adler regarded the Great Books Program as the process of nurturing active and critical citizens in a democratic society.
Based on these four sections, this paper reinterprets the significance of Adler's redefinition of liberal education during the interwar period, and explores its implication for today's liberal education.

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