本稿ではW.ジェームズの純粋経験の概念の社会学的意義を, ステレオタイプとの関連で検討する。ミードやシュッツなど, 従来, 社会学者によってジェームズの着想が援用されてきた。だが, 純粋経験という概念の意義が, 社会学において, 十分に検討されてきたとはいいがたい。ひとつの理由には, それが意味以前の「現実」を表す概念であるゆえに, 「社会」的分析の有用性を明らかにすることが困難であるということが考えられる。だが, ジェームズの経験論の理論的核心は, 意味以前の「現実」への注目にこそ存在する。そこで本稿では, 純粋経験の概念の社会学的意義を改めて問うことにしたい。そのため, まず純粋経験の存在の理論的な可能性を明らかにする。次に, ステレオタイプの考察をひとつの例として, その理論的な応用可能性を考える。その上で, 純粋経験の概念の社会学的意義を示したい。

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This article’s aim is to chart a course towards a unified interpretation of William James’s concept of “pure experience” by connecting this concept with his philosophical method. I also aim to bring to light the inherent structure of James’s philosophy.

In his Essays in Radical Empiricism James sees the fundamental way of being of this world as pure experience. Pure experience is a stuff of which everything is composed. James aims to explain with this conception the distinctions between mind and matter or subject and object without Cartesian ontological dualism (sec. 2).

How are the generation of a subject and its phenomena explained in this world of pure experience? First, in pure experience as material a certain part becomes aware of another part and appropriates it. Both a selecting subject and a selected object come into being through this awareness (sec. 3). What is given to this subject is the immediate flux of life, or a kind of chaos (sec. 4). James’s aim in these descriptions is to examine the ontological description of pure experience at a more concrete and epistemological level. In this way, I show that James’s aim is to bring to light an evolutionary construction showing how originally chaotic pure experience becomes gradually differentiated into an orderly inner and outer world.

I then consider the position this method of dealing with pure experience has in James’s cosmology (sec. 5). I show that the philosophy of pure experience is an expression of James’s individual life as well as a form of the world’s self-expression, and that this individual (a philosopher) is a part of this world, not a transcendent subject isolated from experience.

In this way, on the one hand James’s method of using different perspectives lays the foundation for the coherent interpretation of pure experience; on the other hand this methodological perspective is incorporated into the development of pure experience as material. In this manner the unifying interpretation of pure experience and James’s methodology reciprocally substantiate each other (sec. 6).

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山田宗睦は三木清の理論と編集者的活動とを繋ぐ言葉として構想的知性という言葉を編み出した．この構想的知性は他者を媒介する力であると考えられ，本稿では三木における他者の個性の媒介的役割とは何かを考察した．具体的には三木『構想力の論理』と『哲学ノート』の間で矛盾する，天才に対する記述を検討した．この矛盾を検討する中で，この矛盾の中にプロの編集者でない編著者としての三木自身の立ち位置が示されていると考えるに至った．

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　The present study was performed to clarify the following 2 issues to reconstruct a premise that would facilitate a meaningful debate on John Dewey's views in the field of physical education. First, certain misconceptions surrounding Dewey's views, which were regarded as experientialist, were examined in an attempt to understand his claims and position more accurately. Second, it was investigated how the field of physical education in Japan came to accept Dewey's educational approach and how it impacted the field.
　Initially, an overview of Dewey's conception of pragmatism was conducted, and then misconceptions about Dewey's approach and their origin were discussed. Then, the impact of Dewey's educational theory on the field of physical education in post-war Japan was examined, focusing in particular on the relationship between Dewey's thought and Maekawa Mineo's “theory of physical education in life”.
　Contrary to popular belief, Dewey's educational approach did not prioritize a form of radical experientialism. Rather, it focused on shaping a child' s development by reconstructing experience. Dewey argued that different methods should be used to provide experiences that are meaningful for a child's growth. In other words, his approach aimed to actively deconstruct and reconstruct the framework of modern education. In this sense, one must understand Dewey's aim in order to properly understand his broader educational theory.
　Dewey's educational theory was influential in Japan's post-war educational reform. In the field of physical education, in particular, his theory was foundational to Maekawa's theory. However, his theory has been misinterpreted when applied in schools, and the experiential learning that was implemented has been criticized for hindering physical abilities. Likewise, the field of physical education has been critical of Dewey's educational theory because of its experiential nature. Regardless of the merits and demerits of Dewey's theory, the physical education literature must first properly interpret it if research on its implementation in the field is to develop further.

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本稿では，進化分野「適応」概念の事例を取り上げて，Conceptual Profile Theory（CP理論）における生物学の概念に関するCPモデルの特徴を吟味することにより，以下の点を指摘した．第一に，発生の順序の観点において垂直的なヒエラルキーを想定しつつ，有効性の観点において4つの思考モードを水平的に併置・共存させていること．第二に，インフォーマルな思考モードに対してフォーマルな思考モードと相互補完的に働く不可欠な思考モードとしての価値を認めていること．第三に，個人の思考の根底にある認識関心が概念使用のコンテクストに対する解釈や思考モードの選択のしかたを如何に規定しているか，という問題にアプローチしていること．

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