教育哲学研究

K・マンハイムにおける「社会的教育」思想と教育現実把握の独自性

児美川孝一郎

1992 年 1992 巻 66 号 p. 1-14
発行日: 1992/11/10
公開日: 2010/05/07

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_1

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Karl Mannheim (1883-1947) is a well-known sociologist, who was forced to leave Germany by the advent of the Nazi regime. After he flew to England, he made efforts to offer a recipe for reconstructing mass society in crisis, and developed his theory of social planning. In educational studies today, Mannheim is regarded as one of the initial contributors to the sociology of education in England.
While Mannheim stayed in Germany, his theoretical concern was mainly focused on establishing the 'sociology of knowledge' or 'sociology of culture'. And his writings in this period appeared to be rather philosophical than sociological. As to his educational thought, its attention was paid not to the particular educational problems, but to the methodological consideration of educational theory.
This article deals with Mannheim's educational thought in this German period, and attempts to clarify its characteristics in the context of German educational thought in the 1920ies and 30ies.
The conclusions of this article are as follows :
Firstly, the key concept of Mannheim's educational thought was 'social education'. It requires us to comprehend 'educational reality' in the context of multifarious social relations, instead of person-to-person relationship. Mannheim was able to attain this methodological perspective from his general principle of 'sociology of knowledge'.
Secondly, in comparison with other German educational thoughts, such as 'Sozialpädagogik' or 'Geisteswissenschaftliche Pädagogik', Mannheim's educational thought was very unique. Among them only his thought could refer to realistic social process which constructed 'educational reality'. And it could also acquire a viewpoint of controlling social process.

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エリクソン理論における漸成的発達図式の検討

Virtue概念を基軸に

鬢櫛久美子

1992 年 1992 巻 66 号 p. 15-28
発行日: 1992/11/10
公開日: 2009/09/04

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_15

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The aim of this article is to read and interpret the writings of Erikson as a theory of development. This attempt implies, while filling in some missing points on research on Erikson, to arrive at a comprehensive and new interpretation of Erikson's theory.
In this paper, in order to understand Erikson's thought, the method was applied to analyzing his 'Epigenetic Chart' which forms through out the undercurrent of the basis of his theory, and thus to re-read Erikson's writings as development theory.
As a result, important concepts are discussed separately which were coined to explain his 'epigenetic chart', and in order to rectify the over-all meaning of development as understood by Erikson, furthermore, in order to rectify the fact that the meaning of sinister terms has been de-emphasized because these terms were loaded with energy, hence difficult to handle, it is my understanding that the concept of virtue should be introduced.
When the epigenetic chart is examined with a focus on the concept of virtue, it becomes clear that its terminology and methodology were constantly revised. When I started to examine the virtue concept, the ritualization etc., newly added concepts and terms, while considering the development of Erikson's theory and its relation to education, I reached the conclusion that it can be re-stated as development theory opening up new horizons.

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シュライエルマッハーの「社交性理論」に関する一考察

教育学的基礎づけとしての社交性理論

林昌鎬

1992 年 1992 巻 66 号 p. 29-42
発行日: 1992/11/10
公開日: 2009/09/04

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_29

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Schleiermacher is counted among the theorists of dialectic pedagogy and regarded today in German pedagogy together with Herbart as an original founder of scientific pedagogy in the 19th century. This paper examines his work “An Attempt at a Theory of Free Sociability” in which for the first time his ideas of formation appear. The concept of 'sociability' (Freie Geselligkeit) described in that treatise functions as a very important idea in his educational theory, but, unfortunately, in Schleiermacher research in Japan, it has been scarcely introduced so far.
In this article, first I present the situation of sociability in Schleiermacher's contemporary society which may be considered the historical and social background of his 'theory of sociability', then, after discussing the influence of the Herenhuters, I try to analyze his 'theory of sociability, as a foundation of his educational theory.

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キルケゴールの「倫理的伝達」による実存の覚醒

「ソクラテス的産婆術」の受容と批判的展開

諸富祥彦

1992 年 1992 巻 66 号 p. 43-58
発行日: 1992/11/10
公開日: 2010/05/07

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_43

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This article aims at the possibility of making the educand aware of his internal problems through a positive influence on the part of the educator, and at clarifying Kierkegard's 'ethical transmission', particularly the reception and the development of the 'Socratic maieutic method' included therein. At the middle of the 19th century when European society was conscious of discretion, Kierkegard was groping for a transmission method turning the other (person) into a positive seeker of ethical truth, and using the 'socratic maieutic method' as a model, he accepted its essence to formulate the principle of the 'double reflection' to become the nucleus of his 'ethical transmission'. But as to the concrete method of awakening the partner to his contradictions, Kierkegard did not adopt the socratic method piling up definitions of concepts, but adopted the method of depicting the essential contradictions in the partners world. At this point Kierkegard achieved the result of critically developing the 'socratic maieutic method' by determining 'the will obscuring knowledge'.

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ソクラテスの衝撃

北畠知量

1992 年 1992 巻 66 号 p. 59-72
発行日: 1992/11/10
公開日: 2009/09/04

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_59

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Socratic education consisted in a series of steps in the formation of man by testing people, telling them to take care of their souls and make much of αρετη : human excellence. Along the way of this education he caused a great shock to people; people experiencing this shock reacted in different ways. In that sense, it meant the climax of socratic education. Now, what is precisely the content of this shock?
(1) Socrates shocks people by declaring that they are ignorant about the essence of arêtê. In this case, people experience a great shock by becoming aware that they do not know about the essence of αρετη which they ought to know, and when they are told, “you are not good citizens”.
But there is also another shock :
(2) Alcibiades is made aware of his self-contradiction that he does not do the good deed which he ought to do if he were a good citizen. He experiences a great shock realizing that his self is divided into three selves and that these are in conflict with each other.
From the content of this shock, the soul according to Socrates, consists of three selves and the care of soul means philosophizing about the normative wisdom of αρεη and harmonizing one self with the two other selves by wisdom. This is Socrates' formation of man, education.
Socrates educates people by following several steps : In doing to, he himself stands always one step higher than his partner - in this sense he is a good educator. Judging from these facts, the substance of socratic education consists in the task of harmonizing the three selves by letting people arrive at the wisdom of the better norm.

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モーゼス・マイモニデスの祈り

武田清子

1992 年 1992 巻 66 号 p. 73-83
発行日: 1992/11/10
公開日: 2009/09/04

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_73

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教育哲学を考える

沼田裕之

1992 年 1992 巻 66 号 p. 84-85
発行日: 1992/11/10
公開日: 2009/09/04

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_84

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森田孝・長井和雄・西村皓.小笠原道雄・平野正久編『人間形成の哲学』

高橋勝

1992 年 1992 巻 66 号 p. 86-92
発行日: 1992/11/10
公開日: 2009/09/04

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_86

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『教育哲学研究』既刊号の訂正

1992 年 1992 巻 66 号 p. 94a
発行日: 1992年
公開日: 2010/01/22

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_94a

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『教育哲学研究』既刊号の訂正

1992 年 1992 巻 66 号 p. 94b
発行日: 1992年
公開日: 2010/01/22

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_94b

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『教育哲学研究』既刊号の訂正

1992 年 1992 巻 66 号 p. 94c
発行日: 1992年
公開日: 2010/01/22

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_94c

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『教育哲学研究』既刊号の訂正

1992 年 1992 巻 66 号 p. 94d
発行日: 1992年
公開日: 2010/01/22

DOIhttps://doi.org/10.11399/kyouikutetsugaku1959.1992.66_94d

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