E-Journal of Philosophy of Education:
International Yearbook of the Philosophy of Education Society of Japan, Vol. 7, 2022

Summary Report on the Symposium “Emotion, Democracyand Philosophy of Education”
Shinji NOBIRA
Aichi University of Education
Keita FURUYATokyo Gakugei University
1. About the theme
On January 6, 2021, a shocking incident occurred in the United States of America
when the U.S. Capitol, a place of democratic decision-making, was destroyed by angry
people who claimed that the results of the presidential election were invalid. According
to a 2019 report published by the V-Dem Institute in Sweden, for the first time in 18 years,
the number of non-democracies exceeds the number of democracies, indicating a clear
trend of democratic decline. Considering these, it is apparent that emotions are often amajor factor in politics today, and democracy is said to have failed in the face of the riseof populism and authoritarianism. Under these circumstances, reexamining the position
and function of the irrational - emotion - in democracy is considered one of the important
issues of today, which includes the philosophy of education. Based on this idea, “Emotion,Democracy, and Philosophy of Education” was chosen as the theme of the symposium
at the 64th annual meeting of the Philosophy of Education Society of Japan.
Since the Enlightenment, pedagogy has been exclusively concerned with thedevelopment of the rational subject. Nevertheless, there is a rich lineage of thought that
focuses on the significance of the irrational, including emotions. In this symposium, Mr.
Natsuki Shirokane (Kwansei Gakuin University), a researcher of Adorno, Ms. Reiko
Muroi (Iwate University), a researcher of Rousseau, and Ms. Mai Takahashi (JapanWomen's University), who is studying the possibility of education for coexistence basedon her research in Okinawa, served as symposiasts.
Mr. Shirokane proposed the concept of education that avoids evil and heteronomy
Correspondence:
Shinji NOBIRA, Aichi University of Education. Email: nobira@auecc.aichi-edu.ac.jp
Keita FURUYA, Tokyo Gakugei University. Email: kfuruya@u-gakugei.ac.jp

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as a means of resisting authoritarianism, the enemy of democracy. Based on thearguments of M. Foucault and A. Ferguson, Ms. Muroi pointed out that modern civilsociety has the character of an emotional community, and that Rousseau, in order tocriticize this, advocated a political community based on a social contract and the controlof emotions through pity (“pitié”). Criticizing the fascism inherent in democracy, Ms.
Takahashi reported how the ideals of coexistence, such as Nuchidutakara (life is atreasure) and Chimugurisa (my heart suffers), were developed in Okinawa.
The annual meeting in 2021 was held online, same as in the previous meeting. The
three symposiasts posted their reports both in video and in manuscripts on the meetingwebsite in advance, followed by a discussion using an online meeting tool on the day ofthe meeting.

2. Discussion in the symposium
The discussion began with an exchange of views among the three symposiasts. First,Ms. Muroi asked Mr. Shirokane about the implications and limitations of resistancewithout setting goals, and Ms. Takahashi about the actual situation of fostering andpassing on the Nuchidutakara philosophy. Mr. Shirokane, referring to Rosa Parks, whois called the mother of the American civil rights movement, answered that thesignificance of resistance of Adorno lies in the fact that it criticizes barbarism by focusing
on the difference between goals and results. Ms. Takahashi stated that today, theNuchidutakara philosophy is being learned throughout the prefecture through peaceeducation in schools. She also stated that this philosophy could easily turn into praise forhomogeneity, and that the concept of Han (resentment) has the potential to overcome thisdifficulty.
Mr. Shirokane then asked Ms. Muroi about the understanding of collective catharsis
in Rousseau, and Ms. Takahashi about the possibility of mutual understanding among
heterogeneous individuals or groups. Ms. Muroi responded as follows: Rousseau's task
is to criticize the emotional community of fallen reality, and festivals that evoke collective
catharsis do not appear in “Émile”. The Clarin community depicted in “La NouvelleHéloïse” has a different character from civil society as an emotional community.
Referring to Okinawan thinkers and activists such as Mr. Minoru Kinjo and Mr. Shoichi
Chibana, Ms. Takahashi said that questioning oneself may be an alternative condition forsharing the suffering of others.
Ms. Takahashi asked Mr. Shirokane about the possibility of communication withSymposium: Emotion, Democracy and the Philosophy of Education

Summary Report on the Symposium “Emotion, Democracy and Philosophy of Education”

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authoritarian people, and Ms. Muroi about the possibility of collaboration through pity.
Mr. Shirokane said that the approach of analyzing patterns of authoritarian discourse andcritically enlightening people may be effective to some extent. Ms. Muroi responded thatRousseau was thinking of emotional education to control desires through pity.
Following the exchange among the symposiasts, the discussion took place between
the symposiasts and online participants. First, moderator Keita Furuya pointed out thedeceptiveness of the concept of "authentic learning" used in contemporary educational
policies, and then asked the presenters if, based on Rousseau or Herder, authenticity is an
important concept in ensuring the fulfillment of the inside of one’s mind. In response tothis question, Ms. Muroi pointed out that in his autobiographical writings, Rousseau
revealed his own feelings of authenticity, and stated that it may be possible to read it as atheory of self-formation in solitude as resistance to a corrupt society. Mr. Shirokane
suggested that a utopian way of being that transcends both identity and non-identity could
be considered as something close to authenticity. Ms. Takahashi said that it is importantto question the imaginary character of the modern nation-state from the perspective ofauthenticity.
Mr. Sho Yamanaka (Hiroshima Bunka Gakuen University) then asked whether it isdifficult to dismiss the function of emotion, as seen in populism, which seeks what one
can identify oneself with. In response, Mr. Shirokane stated that, on the one hand, this istrue, but on the other hand, a reflective approach to questioning political thoughts anddiscourses is effective to some extent. Regarding that, Ms. Takahashi expressed the view
that, paradoxically, it is precisely because, in general, we are mutually heterogeneous thatsolidarity is possible.
Mr. Kanji Uechi (University of the Ryukyus) also asked whether we can consider
the key to breaking the democratic deadlock to be found in virtue and emotion rather thanin intellect. In response to this question, Ms. Takahashi responded as follows. Okinawa
is pursuing a higher level of democracy through its struggle with the mainland. However,
the way of pursuing democratic thoughts and ideas varies from culture to culture. In
Émile's case, the refinement of his ideas led him to elite inequality. Further study is neededon the meaning of democratic thoughts and ideas. Mr. Shirokane stated that he believes
education that avoids evil, which may be similar to human rights education or peaceeducation, is more important than education that targets desirable virtues. Ms. Muroi said
that, based on Rousseau, it is dangerous to look for clues to break through political
blockages in pity, and that she would like to clarify the meaning of Rousseau's last movetoward autobiographical writings.

E-Journal of Philosophy of Education: International Yearbook of the Philosophy of Education Society of Japan, Vol. 7, 2022

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3. Summary
This symposium has highlighted the complex relationship between emotion anddemocracy. Emotions are often destructive to democracy, but at other times they are thedriving force in the struggle for recognition and can reinvigorate democracy. Emotionsof suffering and sharing them are conditions for the possibility of coexistence that
overcomes identification and division. As for the image of human beings, it could be said
that the one who can reflect and reorganize themselves through encounters with others ofa different nature, including emotions, is more worthy of exploration.
We look forward to continued discussions on this topic in the future. We would liketo express our sincere appreciation to the three symposiasts for their thought-provoking
presentations, as well as to all the participants who took part in the symposium.

Symposium: Emotion, Democracy and the Philosophy of Education