訓導と教導職 : 日本の近代公教育制度成立期にみられる宗教と教育の関係
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概要
- 論文の詳細を見る
Modern public education has been historically established on three fundamental principles as its basis: compulsory, gratuitous service and neutrality. Japanese public education under the Meiji School System in 1872 started on these three pillars theoretically. Neutrality, espiecially religious neutrality-separation between school education and religion-has been said to have been realized much more clearly than European education system. This is a common opinion in the academic field of the Japanese educational study. As you can see in French public education system after the French revolution which was a model pattern of the modern public education and also in American public education executed under the constitutional law which prescribed separation between state and church in school education, it was very difficult to define religious neutrality in modern public education. The separation of school and church has raised a big controversy in educational history. Although religious neutrality was effective to protect education from power of religion which supported the feudalistic society (traditional society), religious education did not lose its value of existence because it was contributed to integration of people and diffusion of spirituality for a new society. Religious education for national integration was much more of an indispensable educational policy of the Meiji government. They were in the course of capitalization, accompanying feudalistic problems. The Meiji government, however, offered almost completely secularized educational system. Why did the goverment decide on system? The Meiji government's educational policy should be referred to, not only under school education but also under the function of religious instructors (Kyodoshoku). The religious instructors were placed by virture of Ordinance No. 132 of the Administrative Council (Dajyokan) in April of 1872, in the jurisdiction of the Culture Ministry (Kyobu-sho) having duty lied in cultivating the people spiritually. Religious instructors preached and spread the Meiji government policies under shintoism throughout the country. Religious instructors such as ritualists, Buddhist priests and any other persons who were capable of speaking fluently, for instance even stand-up comedians (Rakugo-ka) or Kabuki actors were utilized. Meiji government's educational principles were established on the two basis; one was national enlightenment in charge of the Educational Ministry and the other was reactional shintoism under the Cultural Ministry. In primary schools, pupils were taught that Japanese were grouped in the race of Mongolian but the religious instructors taught that all Japanese were the descendants of the god who created Japan. Soon after the enactment of Gakusei, the government integrated the Educatinal Ministry and the Cultural Ministry to introduce preaching of religious instructors into school education. In addition, it was not only allowed but also recommended that ritualists and Buddhist priests of the religious instructors serve as school teachers since modern educated teachers were not enough. It was Fujimaro Tanaka that criticized the invasion of religion into education and tried to draw a sharp line between them. His idealistic educational system was the American public education. Shintoism as a principle of national enlightenment method was not persuasive for the people and opposition against enlightenment education came to be strong. At the time, duality of the Meiji government's national education policy was integrated by the Imperial Rescript on Education in 1899. It rejected European way of education and combined Shintoism and Tenno Systems under which state shintoism was placed above religion and was entered into schools as a national cutural morality but not as a religion.
- 国際基督教大学の論文