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Strhan examines two models of religious education that have been most prominent recently in Britain. She attempts to show some limitations in these two models and to investigate the possibility of an alternative approach to religious education. Strhan has pointed out very important issues not only related to religious education, but also to secular education, in the degree to which the problem of 'the Other' is to be taken into consideration in the whole field of education. Indeed, as she pointed out, it is inadequate for religious education to address religious issues merely as a matter of knowledge, as long as it is connected closely with the problem of the Other, i.e., the opacity and the otherness of religious traditions. Nevertheless, I have some questions on two different levels : how is it possible to plan engagements with those of different religious traditions as a valuable opportunity without spoiling the opacity and illeity of the Other, and how would it be possible for Strhan to convince her colleagues to follow her suggestions about religious education?

Proceedings of the 2nd International Colloquium between the Graduate School of Education, Kyoto University (Japan) and the Institute of Education, University of London (UK) : 28 February- 1 March 2009 Kyodai Kaikan Kyoto University

The influence of Martin Heidegger's philosophy on education cannot be ignored either in the West or in Japan. The main purpose of this presentation is to compare some previous studies of ontological education, that is to say educational theories based on Heidegger's ontology, in several countries and to reveal a common theme among them. Since there are enormous educational researches which make mention of Heidegger's thought, it is impossible here to explain all of them. There are, for example, many studies which interpret Heide gger's philosophy as a kind of anthropology or existential philosophy. Some of them merely borrow Heidegger's concepts, and others only cite a few parts of his works. They seldom refer to the ontological aspect of Heidegger's thought. Such studies are not mentioned in this presentation.

The influence of Martin Heidegger's philosophy on education cannot be ignored either in the West or in Japan. This paper investigates the possibility of educational theory based on Heidegger's ontology, Since previous studies of ontological education seldom refer to one another, they must be compared and connected. I try to find a common theme of educational studies that depend on Heidegger's ontology. On the basis of which, these studies try to overcome the anthropocentric view of the world . They show the malady of a tendency in modern society to evaluate everything in terms of its utility. Against this tendency, educational theories based on ontology insist that we should be opened to the Being of entities by getting rid of self-centered intentions. They explain the possibility of education toward the Being itself. But in my opinion, previous theories of ontological education have some limits that derive from a serious problem included in Heidegger's philosophy. They tend to bring a naive ethical evaluation into the ontological perspective and to veil the danger of such an evaluation in ontological thought, a danger that has been shown in Heidegger's participation in National Socialism.

Proceedings of the International Colloquium between the Graduate School of Education, Kyoto University (Japan) and the Institute of Education, University of London (UK): 25 March-26 March 2008 Clark Hall Institute of Education, University of London

本稿は､現代ドイツの教育学者ポルノウ(O.F.Bollnow)と､同じくドイツの哲学者ハイデガー(M.Heidegger)との思想的な関わりを問い直す研究の一環として､位置づけられるものである｡ハイデガー哲学の核心である存在論的な思索について､ポルノウはそれを徹底的に拒否してきた｡しかしながら､ポルノウが繰り返し拒んできたその｢存在への問い｣のうちに､彼自身の思想のいっそう豊かな可能性を開き示す契機が潜んでいるとしたらどうだろうか｡ ハイデガ-哲学との関わりを丁寧に検証することを通して､ポルノウの思想においてこれまで看過されてきた新たな地平が明らかにされるのではないだろうか｡こうした問いに導かれて本稿では､ポルノウの中心的な研究の一つである｢非連続的な生の形式｣をめぐる思想について､それを『存在と時間』におけるハイデガーの思想との関わりのなかで問い直すことを試みることにしたい｡, The purpose of this paper is to reconsider the possibility of human life in suffering. O.F. Bollnow, a German philosopher of education, conducts the study on this issue. He claims that crisis can constitute significant moments in our developments, and he draws our attention to the unstable form of life. According to his theory, we can reach the higher stages of our developments, that is, our authentic selves, through suffering. Based on the tradition of existential philosophy, Bollnow asserts that the possibility of the authentic self is ethically superior to that of the unauthentic self. But there are some objections to this theory. For example, U. Wehner insists that Bollnow's theory inclines to idealize the authentic possibility of human life. This is a serious distortion of Heidegger's existential thought, he says. Now Bollnow's theory about the significance of crisis is confronted with serious doubt. We are prompted to ask how he can recognize suffering as an opportunity for human growth and development. I will attempt to inquire into this problem through a reconsideration of the close relationship between Bollnow's theory about the unstable form of life and the anthropological method of interpretation.

Proceedings of the International Colloquium between the Graduate School of Education, Kyoto University (Japan) and the Institute of Education, University of London (UK): 25 March-26 March 2008 Clark Hall Institute of Education, University of London

The influence of Martin Heidegger's philosophy on education cannot be ignored either in the West or in Japan. This paper investigates the possibility of educational theory based on Heidegger's ontology, Since previous studies of ontological education seldom refer to one another, they must be compared and connected. I try to find a common theme of educational studies that depend on Heidegger's ontology. On the basis of which, these studies try to overcome the anthropocentric view of the world . They show the malady of a tendency in modern society to evaluate everything in terms of its utility. Against this tendency, educational theories based on ontology insist that we should be opened to the Being of entities by getting rid of self-centered intentions. They explain the possibility of education toward the Being itself. But in my opinion, previous theories of ontological education have some limits that derive from a serious problem included in Heidegger's philosophy. They tend to bring a naive ethical evaluation into the ontological perspective and to veil the danger of such an evaluation in ontological thought, a danger that has been shown in Heidegger's participation in National Socialism.

The purpose of this paper is to reconsider the possibility of human life in suffering. O.F. Bollnow, a German philosopher of education, conducts the study on this issue. He claims that crisis can constitute significant moments in our developments, and he draws our attention to the unstable form of life. According to his theory, we can reach the higher stages of our developments, that is, our authentic selves, through suffering. Based on the tradition of existential philosophy, Bollnow asserts that the possibility of the authentic self is ethically superior to that of the unauthentic self. But there are some objections to this theory. For example, U. Wehner insists that Bollnow's theory inclines to idealize the authentic possibility of human life. This is a serious distortion of Heidegger's existential thought, he says. Now Bollnow's theory about the significance of crisis is confronted with serious doubt. We are prompted to ask how he can recognize suffering as an opportunity for human growth and development. I will attempt to inquire into this problem through a reconsideration of the close relationship between Bollnow's theory about the unstable form of life and the anthropological method of interpretation.