Abstract
Whenever Kimura deals with “education” he always views it in connection to “culture”. In other words, he deals with it within the context of “culture and education”. We see that this context is actually already present in “Body and Spirit”. Here, upon ascertaining that the essence of culture is “the cultivation of historical nature”, Kimura situates education in relation to it.
Translated from the Japanese by Robert Chapeskie and revised by John W. M. Krummel.
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Notes
- 1.
See Maeda Hiroshi, “Kimura Motomori kyōjyu no shōgai to gyōseki” [「木村素衛教授の生涯と業績」 “The Life and Accomplishments of Kimura Motomori”] (Kyoto daigaku kyōikugakubu kiyō [『京都大学教育学部紀要』 Kyoto University Department of Education Bulletin] 4, 1958; Chō Satsuki, Chichi Kimura Motomori kara no okurimono [『父・木村素衛からの贈りもの』 Gifts from my father Kimura Motomori], Miraisha, 1985. Kimura Motomori sensei Gojukkaiki kinen kankōkai-hen Kimura Motomori sensei to shinshū [木村素衛先生五十回忌記念刊行会編『木村素衛先生と信州』 Professor Kimura Motomori Fiftieth Anniversary Commemorative Publication Committee, ed., Professor Kimura Motomori and Shinshū], Shinano kyōikukai shuppanbu, 1996; and Kobayashi Kyō, ed., Hyōgen-ai [『表現愛』 Expressive Love], Kobushi shobō (Kobushi bunko 21), 1997. Murase Yūya, ed., Bi no keisei [『美の形成』 The Formation of Beauty], Kobushi shobō (Kobushi bunko 26), 2000; Iwaki Ken-ichi, ed., Kimura Motomori “Bi no purakushisu” [『木村素衛「美のプラクシス」』 Kimura Motomori: “The Praxis of Beauty”], Tōeisha (Kyoto tetsugaku sen sho 7), 2000 (see also the commentaries given by each editor).
- 2.
In Fihite [『フィヒテ』Fichte] (the preface) and his last major systematic work Kokka ni okeru bunka to kyōiku [『国家に於ける文化と教育』 Culture and Education in the State] (the end of Chapter 2), Kimura enumerates three problems with German idealism and the idealist view of human culture. The latter in particular played a pivotal role in the development of his own discourse. For an analysis of his understanding of the world and the framework of his thought that takes these problems he points out and his approach to overcoming them as hints to understanding his thought, see my essay “Kimura Motomori ni okeru hyōgenteki sekai no kōzō” [「木村素衛における表現的世界の構造」 “The Structure of the Expressive World in Kimura Motomori”] (Otani daigaku tetsugakukai Tetsugaku ronshū [Otani University Philosophy Society Collection of Philosophy Essays vol. 43], 1997).
- 3.
Kimura overcame his “anguish” by positioning pedagogy as one of the “principle subjects” for his “inquiry into the philosophy of practice”. See my “Kimura Motomori—jissen ni okeru sukui no kyōiku ningengaku” [「木村素衛—実践における救いの教育人間学」 Kimura Motomori: A Pedagogical Anthropology of Salvation in Practice] (Sumeragi Norio and Yano Satoji eds., Nihon no kyōiku ningengaku [『日本の教育人間学』 The Pedagogical Anthropology of Japan], Tamagawa daigaku shuppanbu, 1999).
- 4.
Bi no katachi [『美のかたち』 The Shape of Beauty], Iwanami shoten, 1941, preface p. 3.
- 5.
Akai mi to aoi mi [『紅い実と青い実』 Red Fruit and Blue Fruit], Kōbundō (Atenebunko 48), 1949, pp. 21–22.
- 6.
Nishida Kitarō zenshū [『西田幾多郎全集』 Complete Works of Nishida Kitarō], Vol. 19, Iwanami shoten, 1966, p. 70, 88.
- 7.
According to the preface to the first edition of Expressive Love, “For me the investigation has in no sense reached its destination. When I look back at the road I have travelled, however, I feel as though at some point I had been walking my own path unawares, and that at any rate to continue walking down this road is to take my own path” [emphasis added].
- 8.
When Kimura speaks of “formation” [形成], Nishida’s “historical acts of formation” deeply permeate his thought, and the same can be said of the concepts of “expression” [表現] and “self-awareness” [自覚] in Nishidian philosophy when Kimura speaks of “expressive self-awareness” [表現的自覚] and that of “thou” [汝] when he speaks of “the outside as thou”[汝的外].
- 9.
See the second half of “The Conversion of Michelangelo” (in Expressive Love); Kyōiku to ningen [『教育と人間』 Education and Human Being], Kōbundō, 1948, pp. 25 ~ 9; Kokka ni okeru bunka to kyōiku [『国家に於ける文化と教育』 Culture and Education in the State], Iwanami shoten, 1946, pp. 61~65. I have previously attempted to decipher Kimura’s views as assertions shot through with this logical structure. “Kimura Motomori ni okeru ‘Keisei/hyogen’ ni tsuite [「木村素衛における「形成・表現」について」 On ‘formation/expression’ in Kimura Motomori]” (Kyoto daigaku kyoikugakubu kiyo [『京都大学教育学部紀要』 Kyoto University Department of Education Bulletin]32, 1986).
- 10.
Completed in November of 1939. Included in Keiseiteki jikaku [『形成的自覚』 Formative Self-awareness], Kōbundō, 1941.
- 11.
Completed in April and in August of 1941. Published as part of the Iwanami kōza—rinrigaku [『岩波講座 倫理学』 Iwanami Courses: Ethics] series.
- 12.
Kimura gave a lecture entitled “The Concept of ‘Historical Nature’ in the recent Nishidian Philosophy” on Nishida’s “Ronri to seimei” [「論理と生命」 Logic and Life] (Shisō [『思想』 Thought], July, August, and September 1936) in Shinshū (in June of 1937). A printed booklet from this event remains. This is another indication of how Kimura’s inquiry shared its path with Nishidian philosophy of the later period.
On the concept of “historical nature” in Kimura, and how it ultimately came to mean the “expressive universe”, see my previously cited “Kimura Motomori ni okeru hyōgenteki sekai no kōzō” [「木村素衛における表現的世界の構造」 “The Structure of the Expressive World in Kimura Motomori”].
- 13.
Hyōgen-ai [『表現愛』 Expressive Love], Iwanami shoten, 1939, p. 23. Nansōsha, 1968, p. 43. Kobushi shobō, 1997, p. 31. The sentence that includes this phrase was, moreover, added to “Body and Spirit” when it was published later as part of Expressive Love. At the time he wrote this essay Kimura’s interest in education seems to have still been only peripheral or incidental.
- 14.
Hyōgen-ai [『表現愛』 Expressive Love], Iwanami shoten, 1939, p. 86. Nansōsha, 1968, p. 106. Kobushishobō, 1997, p. 83.
- 15.
Kokka ni okeru bunka to kyōiku [『国家に於ける文化と教育』 Culture and Education in the State], p. 194.
- 16.
Kyōikugaku no konponmondai [『教育学の根本問題』 Fundamental Problems of Pedagogy], Reimei shobō, 1947, p. 22. This was a written record of the 1942 pedagogy and teaching methods course [教育学教授法講座] “standard lectures” (‘Introduction to Pedagogy’) taken by Oda Takeshi.
- 17.
Keiseiteki jikaku [『形成的自覚』 Formative Self-awareness], p. 39. Text in parentheses was added.
- 18.
Hyōgen-ai [『表現愛』 Expressive Love], Iwanami shoten, p. 55. Nansōsha, p. 75. Kobushi shobō, p. 58.
- 19.
Keiseiteki jikaku [『形成的自覚』 Formative Self-awareness], p. 51. Text in parentheses has been added. For a detailed discussion of the “development” mentioned here, see my previously mentioned essay “Kimura Motomori – jissen ni okeru sukui no kyōiku ningengaku” [「木村素衛 ― 実践における救いの教育人間学」 Kimura Motomori: A Pedagogical Anthropology of Salvation in Practice], note 20.
- 20.
See the preface to Kokumin to Kyōyō [『国民と教養』 Nation and Cultivation], Kōbundō (kyōyō bunko 21), 1939).
- 21.
Kokumin to Kyōyō [『国民と教養』 Nation and Cultivation], preface, p. 3.
- 22.
Kokka ni okeru bunka to kyōiku [『国家に於ける文化と教育』 Culture and Education in the State], preface p. 2 (p. 6 in the third printing).
- 23.
See my “Kimura Motomori ni okeru kokumin kyōikuron no kōzō” [「木村素衛における国民教育論の構造」 “The Structure of the Theory of National Education in Kimura Motomori”] (Wada Shūji ed., Kyōikuteki nichijyō no saikōchiku [『教育的日常の再構築』 The Reconstruction of an Educational Daily Life]. Tamagawa daigaku shuppanbu, 1996). Here I have been looking at Tanabe Hajime’s influence on Kimura, but one is also reminded of the fact that one of the factors that spurred Kimura’s research on Fichte was his participation in Tanabe’s reading seminars.
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Ōnishi, M. (2018). Reading According to the Context: Kimura Motomori and “Body and Spirit”. In: Fujita, M. (eds) The Philosophy of the Kyoto School. Springer, Singapore. https://doi.org/10.1007/978-981-10-8983-1_10
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