What does it mean to educate for self‐awareness? How does this fit within education, with its other objectives, and other learning processes? These are key questions for more comprehensive versions of the mindful education movement. In order to provide some responses to these questions from a cohesive philosophical position, this article examines the philosophy of education of Mori Akira (1915–1976). It closely analyses his philosophy of self‐awareness (jikaku), while drawing comparisons with other Kyoto School philosophers. In order to fully understand Mori's particular conception of self‐awareness, it traces how this idea developed throughout his entire career: from his first book, The Philosophical Quest for Educational Ideals (1948), which focusses on the questing self‐awareness of the teacher, to the early–middle period (particularly The Practicality and Inwardness of Education, 1955, and Philosophical Anthropology of Education, 1961), which develops a systematic view of the self‐awareness of students, and to his final book, The Fundamental Principles of Human Formation (1977), which re‐examines generativity in light of uncertainty and death. What this trajectory shows is a view of education centred on self‐awareness and dynamically wrestling with key educational paradoxes, potentially deepening the philosophical grounding of mindful education.

中文翻译：

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森明晃的自我意识教育：京都正念学校的教训

教育自我意识是什么意思？这如何与其他目标和学习过程相适应？这些是关于正念教育运动的更全面版本的关键问题。为了从具有凝聚力的哲学立场上对这些问题提供一些回应，本文考察了森晃（1915–1976）的教育哲学。它仔细分析了他的自我意识哲学（jikaku），同时与其他京都学派哲学家进行了比较。为了充分理解森对自我意识的特殊概念，它追溯了这个想法在他整个职业生涯中的发展过程：从他的第一本书《对教育理想的哲学追求》开始（1948）着重于对教师自我意识的追求，直到早期到中期（特别是1955年的《教育的实用性和内在性》，以及1961年的《哲学人类学》教育），它发展了关于自我的系统性观点。对学生的意识，以及他的最后一本书《人类形成的基本原理》（The Fundamental Principles of Human Formation，1977年），该书根据不确定性和死亡情况重新审视了世代。该轨迹显示的是一种以自我意识为中心的教育观，并与关键的教育悖论动态地搏斗，这有可能加深正念教育的哲学基础。