Possibility of Inclusive Education through Steiner Education

The Japanese education slogan “ikiru-chikara” can be translated as “zest for living.” This concrete enthusiasm (zest) for living that overflows from within each of us supports an educational philosophy of comprehensive development of knowledge, virtue, and the body, which is the aim of education in Japan. However, at present, a bias for intellectual development is increasing, and as a result, a separation between knowledge and existence, knowledge and action, knowledge and virtue, mind and body, particular and universal, and subjective and objective is occurring. It is expected that the bridge will be bridged in consideration of the unconscious layer inside. At present, inclusive and integrated models of education, like those utilized by Steiner education and which are being promoted worldwide, are attracting the attention of school communities whose goals are coexistence in diversity and the consideration of individual differences, including the presence or absence of disabilities. In this paper, a practical example of applying the methods of Steiner education to the care of a school refusal child with a disability is introduced (Practice at Steiner House Momo of NPO Steiner & Montessori Academy). In particular, exercises that connect the child’s imagination to physical sensations and exercises and their effects are introduced: (1) primitive physical experience (turning over, abdomen, four-sided movement, right-handed movement), (2) formen (form drawing experience from Steiner education), and (3) eurythmy (physical art activity from Steiner education)

The Thought of Mikio Yamamoto (Kugai): Wisdom based on Religious Experiences

広島大学応用倫理学プロジェクト研究センター研究成果報告書統一テーマ : ［平和と和解］ 《Frieden und Versöhnung》本論文は、2018年03月31日に日に東京大学仏教青年会（東京都文京区本郷）で開催された「山本空外上人展」での招待講演「空外上人と無二的人間」ならびに、2018年10月13日に一般財団法人空外記念館・隆法寺（島根県雲南市）で催された空外上人十七回忌招待講演「空外上人と無二的人間形成」をもとに執筆されたものである

The Philosophical Ground of Steiner’s Educational Thought (3) : The Reception and Overcoming of Fichte' s Theory of the “I”

The purpose of this paper is to clarify the philosophical ground of Rudolf Steiner’s educational thought, focusing on his understanding of Fichte’s theory of the “I.” First, the construction of the theory of the “I” in Fichte’s Wissenschaftslehre (The Science of Knowledge) is generalized on the basis of Steiner’s interpretation. In Fichte's theory, it is thought that reason as “absolute knowledge” is not divided dualistically and that recognition is able to transform with the “I” monistically. In light of this, Steiner expects the possibility of an epistemology that involves the movability of consciousness. Steiner focuses on Fichte’s two methods for finding the pure concept of the “I”and observing our own selves, discovering in them the significance of the “introspective approach.” Next, Steiner’s criticisms of the epistemological range and passivity of Fichte’s theoretical “I” are described. Steiner criticizes Fichte’s theory for its division between theoretical “I” and practical “I,” and for the spring from unconstraint to constraint. Thus, Fichte’s theory is rejected by Steiner on the basis that it requires us to accept a divine categorical imperative from outside, like Kant’s. Steiner insists that such an intellectual intuition is not a part of any true epistemology

Steiner’s educational thought as a philosophy of life: Overcoming Nietzsche’s philosophy

The current paper sought to clarify Rudolf Steiner’s educational thought as a “philosophy of life”, focusing on his understanding of Nietzsche’s thought. Nietzsche’s philosophy is generally regarded as the source of the concept of a “philosophy of life”. Nietzsche finds the possibility of true culture in the organic relationship between history, culture, and “life”. His “philosophy of life” arises from the concepts of destruction and creation symbolized by the ancient Greek god Dionysus. The “philosophy of life” concept supports the “superhuman” schema, in which human beings are unified into a cosmic whole, possessing the power of an underlying instinctual impulse through a physical body. In this sense, Nietzsche’s framework can be considered a concept of “innocence recovery” through entering into a personal dimension. Nietzsche argues that the “lightness” of the soul and body avoid external suppression. However, Nietzsche did not apply his own “philosophy of life” to education. In contrast, Steiner proposed that the promotion of “life” should not be limited to the Dionysus-like impulse that links only to “instinct” or “body”. Rather, Steiner argued that the direction of “deepness”, like Dionysus (in Nietzsche’s conception), is headed for “will / body”, whereas the direction of Apollo ascends to the “highs” of the ideal through “creative imagination”. Moreover, Steiner’s “philosophy of will” was developed into “the art of education (Erziehungskunst)”

シュタイナー教育思想の認識論的基礎づけに関する研究

広島大学(Hiroshima University)博士(教育学)Doctor of Philosophy in Educationdoctora

The Modern Significance of Steiner's Educational Thought

広島大学応用倫理学プロジェクト研究センター研究成果報告書統一テーマ : ［平和構築に向けて : 和解の諸相］ 《Zur Konstruierung des Friedens: Verschiedene Aspekte der Versöhnung

The History of Educational Thought in Modern Japan: Reconsideration of historical evaluation of Tomeri Tanimoto and Shinichiro Nishi

When considering the history of educational thought in modem Japan, there are two main approaches to learning: positivistic educational science based on analysis and explanation of facts, and pedagogy based on spiritual science, involving interpretation of the nature of phenomena using introspection. In the current paper, we investigated the significance of hermeneutics in historical research, which is often overlooked in modern Japan where Western thought has become increasingly widespread in recent years. In the current paper, we focused on the pedagogist Tomeri Tanimoto, representing modern Japan, and the ethicist Shinichiro Nishi, who led national theory in the age of nationalism. We reconsidered the historical position of traditional educational thought from these two perspectives, examining "continuity of knowledge" and "spiritual science"

Development of an Educational Model for Children with Developmental Disabilities Based on Steiner and Montessori Education Systems and the Case of Steiner’s Therapeutic Education

The primary purpose of this paper is to clarify the relationship between Montessori educational thought and the influence of theosophy in Montessori’s work before, during (1939–1946), and after the period she stayed in India. The image of the Montessori method is corrected by consideration and various concepts of the Montessori method compared with theosophy are presented as a new perspective. A peculiar vertical paradigm related to theosophy as a “relationship that I conform to the universe” and a “transformation of the subject for the rise of the spirit” is shown as an effective index for understanding Montessori educational thought. Through a profound perspective based on concepts such as holism, various concepts of the Montessori method, such as “social reformation,” “order,” “concentration,” “work,” and the “sensitive periods” are reviewed as a “prelude to religious awakening.” This vertical paradigm can also be found in Steiner educational thought. The second purpose of this paper is to introduce the practice of both therapeutic education systems based on this vertical paradigm