成瀬仁蔵の教育思想 : 成瀬的プラグマティズムと日本女子大学校における教育(博士学位論文要旨)
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Naruse Jinzo (1858-1919) is a distinguished Japanese educator who attempted to achieve a fundamental transformation of the traditional character of women with the aim of developing responsible, independent personalities and at the same time to enable women to play positive roles in the innovation of Japanese society. In this doctoral dissertation, I aim to clarify the vision and ideas of Naruse's educational thought by exploring its development and educational activities. Out of the traditional cultural soil of Confucian ethical thought, particularly that of Wang Yang-Ming school, he came to face the impact of Christianity and Pragmatism of William James. The later manifestation of these ideas on his educational activities at Japan Women's University, the school which he started in 1901, will be explored and described. This analysis of Naruse's educational thought will place him within the context of the history of modem Japanese educational thought; it also throws light upon the issues of how to develop educational ideas and practice for personality and character building. This dissertation consists of two main parts; in Part I, I focus on Naruse's thought and in particular his view of human nature. This analysis delves into the innermost core of his educational thought. In Part II, I turn to an analysis of his educational thought, as it is expressed in actual practice at Japan Women's University. Thus, the thrust of my investigation has a dual focus: an inclusive study encompassing both his philosophical ideas and his educational thought (theory and practice). First, in Part I, under the title of 'The Development of Naruse's Thought and "Concordia" ("Kiitsu") as his Pragmatism and Pluralism', I delineate Naruse's early life in the context of its historical background. I explore the development process of his attitudes and values as they evolved over time. This can be depicted schematically in the following way: [traditional thought →Christianity→(Unitarianism)→'Concordia']. Special attention has been paid to the central axis running through his value system which integrates the various strands of his thought into a unified whole. The study proceeds by following these two questions: (1) how were the indigenous universalistic and humanitarian elements in his early thoughts transformed and developed with the impact of Christianity? (2) how did his ideas undergo further transformation in his experiences in the United States after he received the impact and influence of the ideas of Unitarianism and Pragmatism of William James? Such exploration throws some important light upon Naruse's original thought, and its subsequent transformation. In Chapter 1 of Part I, under the title of 'Naruse's Traditional Thought and his Conversion to Christianity-Negation of Selfishness ("self-negation") and Moral Practice', I examine the following three points. (1) What are the characteristics of Naruse's value system in his traditional thought [the Yomeigaku (the moral teaching of Wang Yang-Ming, a Confucian school)], an Oriental thought which has some similarity with Christianity? (2) What innovations did Naruse's traditional philosophical ideas undergo after he became a Christian in the Congregational denomination? In particular, I examine here continuities and discontinuities in Naruse's thought, and point out that his understanding of human nature derived from his understanding of the Christian concept of the transcendental and absolute God. This led to his recognition of the 'sinfulness of human beings' and the quest for altruism through struggling with his inner self. (3) What were Naruse's activities when he served as a paster of the Yamato Kooriyama Congregational Church and Niigata First Congregational Church, and as a teacher at Baika Girls School, Niigata Girls School, and Hokuetsu School? His experiences and practices at these Christian educational institutions demonstrate and precede the educational philosophy which he developed and organized more systematically in later practice at Japan Women's University. His original spontaneity in developing educational methods, openness to receive cooperation with foreign missionaries, and the financial independence as a Japanese educational institution are notable characteristics of his practice and policies. In Chapter 2, 'The Impact of Pragmatism on Naruse's Thought', special attention is paid to the development of his views on 'Concordia'. During his studies in the United States (1890-1894) at Andover Theological School and at Clark University, Naruse's Christian ideas were somewhat transformed towards openness to Unitarian trends. As a result of 'Andover Controversy', which debated the orthodox ideas of Calvinism, including the question of salvation of people of other faiths, Naruse received some influence from Unitarian thought. He was also influenced profoundly, he says, by the philosophy of William James, which at its deepest levels, contains some unorthodox ideas. Naruse's educational thought which combined Christian ideas with Jamesian Pragmatism laid the foundation for his idea of 'Concordia'. By clarifying the impact of James on the thought of Naruse, I tried to look into Naruse's insights and further development on the understanding of historical and universal problems. In Chapter 3, 'Development of "Concordia as his Pragmatism and Pluralism', the main points of inquiry are: (1) how does Naruse's theory of the innovation of human beings and that of society express themselves in his 'Concordia' views? (2) and what are the structural characteristics of his pluralism? I will also try to clarify Naruse's intention in adopting the word 'Concordia', and analyze his concept and understanding of it. This concept is expressed in his lectures on 'Practical ethics' at Japan Women's University, and provides a key to understanding his educational thought. In this chapter I also deal with 'The Association Concordia', the organization which Naruse founded, in cooperation with Shibusawa Eiichi and other prominent figures in Japan and abroad in 1912. In short, the intention behind the founding of this association was to seek the building of social solidarity and international cooperation through religious understanding. I compare the viewpoints of Naruse and Shibusawa, and point out their respective differences. Next, in Part II, 'Naruse's Educational Thought and Its Manifestation in Practice at Japan Women's University', I examine the significance and implication of Naruse's ideas as they manifested themselves in actual practice in tackling the problems of higher education for women in prewar Japan. I concentrate on the following three topics: (1) Naruse's pragmatic theory (which he expressed as 'shugo-shugi'-「主行主義」); (2) his view of women's education in particular, as expressed in the school system and curriculum at Japan Women's University; (3) the actual educational practice and methods of his pragmatic educational theory. In Chapter 1 of Part II, 'The Orientation Theory and Methodology in Naruse's Educational Thought', I clarify how James' Pragmatism was expressed in Naruse's educational activities. Naruse was in agreement with James on points concerning religion, and applied it to his educational theory as (1) a formative principle in the development of an individual; (2) a fundamental principle of social cooperation. Naruse's aim was the formation of an autonomous, harmonious personality (a 'useful, active person') who develops one's own scientific creativity based on a religious ethos and the ability to practice it. In this way he sought to overcome the pressing social problems that faced the rapidly changing society of the late Meiji and Taisho periods. Special attention is paid to Naruse's original contribution to a learning method of 'Impression, Construction, Expression,' as well as the formation of religious life. These were outcomes of a methodology deduced from the aims inherent in 'shugo-shugi,' which undergirded his educational thought. I turn in Chapter 2, 'The Characteristics of Naruse's View of Women's Education', to give a brief treatment of the establishment of Japan Women's University. Then, I investigate the following problems: (1) how Naruse tried to create a new type of emancipated woman; (2) how he tried to overcome the stifling ideology of 'ryosai-kenbo' (good wife, wise mother) through an opposing thought based on humanism. I pay special attention to the contrast between Naruse's views and the 'ryosai-kenbo' ideology which was emphasized as the traditionalistic concept of womanhood by the nationalistic reactional educational leaders of that period. I clarify Naruse's ideas in this section by comparing and contrasting them to those of Miwada Masako, who was one of the strongest advocates of the 'ryosai-kenbo' ideology. In Chapter 3, 'Educational Practice at Japan Women's University and its Graduates', I turn to the following themes: (1) Naruse's 'shugo-shugi' realized itself in the curriculum and in student life at the institution, for example, extracurricular activities, voluntary activities outside of the campus, publications by students, graduates' study program and alumni association as life-long educational activities; (2) the establishing of a pioneering Division of Social Work as well as the inauguration of a system of correspondence education (life-long education). To demonstrate the effects of his educational thought, I take up three representative individuals who graduated from the school as case studies. First, Tanino Setsu, who became Japan's first and only prewar and wartime woman administrator in Industrial Management; second, Mita Tsuneko, who was Japan's first woman prison superintendent; third, Oodaira Etsu, who became the first woman superintendent of a juvenile reform school in Japan. All three played pioneering roles in the field of social work in Japan.
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