|Anton SEVILLA-LIU||Last modified date：2021.06.11|
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Reseacher Profiling Tool Kyushu University Pure
Please see this webpage for my publications. .
Ph.D., M.A. (Philosophy)
Country of degree conferring institution (Overseas)
Field of Specialization
Education (Philosophy of Education, Student Guidance, Qualitative Research)
Total Priod of education and research career in the foreign country
Educational Ideals -------> |¯¯¯¯¯¯¯¯¯| ---> Student Guidance
Ethics and Philosophy ----> |Education| ---> Moral Education
Psychology ---------------> |_________| ---> Mindful Education
My research field is "Clinical Pedagogy (臨床教育学)," also known as "Clinical Studies of Education," which combines education, philosophy, and psychology in an attempt to study human becoming holistically, examining both theory and praxis, and both "normal" growth and the various limit situations of development. As seen in the illustration above, this has two main parts. First, I study the normative ideals that shape our view of what a "good education" is. My main base for this is philosophy of education (particularly John Dewey and Mori Akira). But I also examine values that come from "pure" philosophy like the Kyoto School of Philosophy (Watsuji Tetsuro, Nishitani Keiji) and Existentialism, and various political philosophies. I also examine psychology (counseling theories, narrative psychology, qualitative research) that influence educational ideals. However, as I approach psychology from educational studies, I take a non-pathological approach.
For the second part, I study how education actively transmits and transforms normative ideals and values. I primarily focus on student guidance and moral education, but I have been researching mindful education (Contemplative Pedagogy) from the beginning of my career. My research is primarily theoretical, but I aim to create theories that are richly grounded in praxis.
In order to supplement the "left to right" movement (in the graph above) with a right to left arc, I conduct qualitative research (phenomenological analysis, narrative analysis) in order to understand the details of human experience and from there, re-think the philosophies surrounding "good education." Thus theory, praxis, and qualitative research form a triangular feedback loop in my research.
I laid a foundation for this research while working in the Ateneo de Manila University (2006-2011), where I did research on comparative philosophy. Then, I specialized in the ethics of Watsuji Tetsuro (2011-2016), which I studied at the International Research Center for Japanese Studies (Nichibunken) in Kyoto, under Buddhist philosopher Sueki Fumihiko. Finally, I built a base in philosophy of education through collaborative work with several professors at the Chair of Clinical Pedagogy in Kyoto University (2013-Present). I have also taught "Advanced Studies in Clinical Pedagogy" in Kyoto University (2020), and I continue to strive to be at the forefront of research and education in this field.
At Kyushu University, I also supervise graduate students at the Graduate School of Human-Environment Studies (Major in Educational Systems). If you are interested in doing research in "Clinical Pedagogy," please feel free to contact me. (However, a high level of Japanese proficiency and a degree in education, philosophy, or psychology are prerequisites for my research team.)
I have video introductions of my field available in Japanese at the following site:
심리학 ⇒［＿＿］⇒Contemplative Pedagogy
제 연구 분야는 ‘임상교육학’으로 교육, 철학, 심리학을 아울러 이론과 실전, ‘정상적인’ 발달과 다양한 발달의 한계 상황을 보다 전체적으로 이해하고자 하는 학문입니다. 이 임상교육학이란 위의 그래프와 같이 크게 두 파트로 나뉩니다.
첫 번째 파트는 우리가 대체적으로 생각하는 ‘좋은 교육’의 통상적인 이념은 어디에서 오는지를 연구하는 것입니다. 베이스는 교육철학(주로 존 듀이와 모리 아키라를 기초로 함)이나, 교토 학파(와츠지 테츠로, 니시타니 케이지), 실존주의, 정치철학과 같은 순수철학의 가치관, 더불어 교육 이념에 영향을 주는 심리학(상담 이론, 내러티브 심리학, 질적 연구)도 연구 대상으로 하고 있습니다. 그러나 어디까지나 심리학은 교육학적인 측면에서 접근하고 있으므로 비병리학적인 입장을 취하고 있습니다.
두 번째 파트는 교육이 어떻게 통상적인 규범과 가치를 주체적으로 전달하고 변화시키는가를 연구하는 것입니다. 주 연구 대상은 학생 생활 지도와 도덕 교육이나, 학생이 주체적으로 경험을 통해 학습에 임하는 방법에 대한 연구인 contemplative pedagogy역시 연구해 왔습니다. 대부분의 연구는 이론적이지만 실전에 기초해 언제든 활용될 수 있는 철학을 연구하는 것을 목표로 하고 있습니다.
위의 그래프와 같은 움직임을 촉진하고 하나의 순환을 만들어내기 위해 저는 질적 연구(현상학적 분석, 내러티브/서사적 분석)를 도입해 인간의 경험에 대해 보다 세세하게 연구하고, 그것을 기초로 ‘좋은 교육’에 대한 사상 자체를 재검토하고 있습니다. 따라서 이론, 실천, 질적 연구가 제 연구를 뒷받침하는 일종의 순환형 삼각형을 이루고 있는 것입니다.
이 연구에 초석을 놓은 것은 필리핀, 아테네오 데 마닐라 대학(Ateneo de Manila University) 연구 시절(2006-2011)로, 당시에는 비교 철학을 연구했습니다. 이후 국제 일본문화 연구 센터에서 불교철학자인 스에키 후미히코 교수님 아래에서 와츠지 테츠로의 윤리학을 전공했고(2011-2016), 2013년부터는 교토국립대학의 타 임상교육학 교수들과 공동연구를 진행함으로써 교육철학의 기초를 쌓아 왔습니다. 2020년에는 교토 대학에서 ‘임상교육특론’ 강의도 담당한 바가 있으며, 현재에도 임상교육학의 최첨단 연구와 교육을 위해 힘쓰고 있습니다.
큐슈 대학교에서는 인간환경학부 교육 시스템 전공으로 소속되어 대학원생 지도도 병행하고 있습니다. 만약 임상교육학에 대한 연구에 관심이 있는 학생이 있다면 부디 제게 문의해 주세요. (단, N2 수준의 일본어 능력과 교육학, 철학 혹은 심리학 학사 학위가 연구팀 소속 요건임을 미리 알려드립니다.)
일본어로 된 전공 소개 영상은 아래 링크에서 확인하실 수 있습니다.
Research InterestsMembership in Academic Society
- Ethics of Education
1. The Educational Importance of Japanese Philosophy
2. The Ethics of Educative Relationships
3. Moral Education and Student Guidance Theory
keyword : Philosophy of Education, Watsuji Tetsuro, Kyoto School, John Dewey, Moral Education
|1.||Sueki Fumihiko Riggs, Lynne E. (trans.) Takechi Manabu (trans.) Sevilla, Anton Luis (sub-trans.), Philosophy Live: A Perspective from Japan, International Research Center for Japanese Studies, 2018.03, [URL].|
|2.||Nishihira, Nakagawa, Sakai, Sevilla. Seeking the Foundations of Care [In Japanese]. Tokyo: Koyo Shobo, 2017..|
|3.||Anton Luis SEVILLA, Watsuji Tetsurô’s Global Ethics of Emptiness: A Contemporary Look at a Modern Japanese Philosopher, Cham: Palgrave Macmillan, 2017.09, [URL], This book is a rethinking of ethics and socio-political life through the ideas of Watsuji Tetsurô. Can we build a systematic philosophy of morality, society, and politics, not on the basis of identity and ego, but rather on the basis of selflessness? This book explores such an attempt by the leading ethicist of modern Japan. Using concrete examples and contemporary comparisons, and with careful reference to both English and Japanese sources, it guides the reader through Watsuji’s ideas. It engages three contemporary issues in depth: First, how do we approach the moral agent, as an autonomous being or as a fundamentally relational being? Second, is it the individual or the community that is the starting point for politics? And finally, is ethics something that is globally shared or something fundamentally local? This book aims to be an informative and inspiring resource for researchers, students, and laypersons interested in Buddhist thought..|
|4.||Anton Luis SEVILLA, Religion and Ethics at Odds: A Buddhist Counter-Position (written by Sueki Fumihiko), Nagoya, Chisokudo Publications, 2016.12.|
|1.||Anton Sevilla-Liu, "From Mori Akira to Narrative Education: Weaving the Tapestry of Narrative Philosophy, Analysis, Therapy, Pedagogy, and Research", Human Arenas, https://doi.org/10.1007/s42087-021-00202-5, 2021.03, [URL], The narrative approach has developed in various directions—philosophy, qualitative analysis, therapy, pedagogy, research methodology—but these various directions are often isolated from each other. This article weaves together these five threads of narrative in order to suggest a novel way for how narrative can be used in the classroom. This is done through narratively expressed action research (Jean Clandinin) on the experiences of the author, a university teacher in Japan, and his attempts to incorporate narrative elements into career education classes. This article begins with its theoretical foundations, the narrative philosophy of education of Mori Akira, and how it was applied to pedagogically support the growth of self-awareness S1 (social identity) in a university orientation class. It then explores the design principles of this class, drawing from Dan P. McAdams’s narrative analysis and modified using narrative therapy (Michael White & David Epston). Next, it narrates the teacher’s experience of reading and responding to students’ narratives in two parts: the first five sessions where students write autobiographical exercises (looking at the “authored self”), and the last two sessions where students reflect on the texts they have written (highlighting the “authoring self”). I conclude with several design principles that seek to weave together narrative pedagogy, analysis, and therapy..|
|2.||Anton Sevilla-Liu, "Mori Akira's Education for Self-Awareness: Lessons from the Kyoto School for Mindful Education", Journal of Philosophy of Education, 2021.02, What does it mean to educate for self-awareness? This is a key question for the mindful education (or contemplative pedagogy) movement. In order to address this question, this article examines the philosophy of education of Mori Akira (1915-1976). It closely analyses his philosophy of self-awareness (jikaku), while drawing comparisons to the 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 focuses 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, to his final book, The Fundamental Principles of Human Formation (1977), which re-examines generativity in light of uncertainty and death. What this narrative 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..|
|3.||Sevilla-Liu Anton, Honda Teruhiko, Mizokami Atsuko, Nakayama Hiroaki, "Experiences of Mindful Education: Phenomenological Analysis of MBCT Exercises in a Graduate Class Context", The Journal of Contemplative Inquiry, 7, 1, 195-221, 2021.01.|
|4.||Anton Sevilla-Liu, "Japanese Philosophy of Moral Education: From Watsuji Tetsuro to Mori Akira", Budhi: A Journal of Ideas and Culture, 23, 3, 95-142, 2020.07.|
|5.||Sueki Fumihiko, Sevilla Anton Luis (trans.), "The Philosophy of Myoken: The Ethics of the Dead and Bodhisattvas", International Journal of Asian Studies, https://doi.org/10.1017/S1479591420000145, 17, 57-73, 2020.04.|
|6.||Sevilla, Anton Luis. "Aida (Inter-) as Narrative: A Re-Reading of Watsuji Tetsuro's Ethics of Aidagara", Polylog 41 (2019): 57-78., [URL].|
|7.||Anton Luis SEVILLA, "Mindful Education and the Kyoto School: Contemplative Pedagogy, Enactivism, and the Philosophy of Nothingness", Advances in Cognitive Neurodynamics (VI), ed. José M. Delgado-García et al, 2018.07.|
|8.||Sevilla, Anton Luis, “Seito Shidô (Guidance) as a Space for Philosophy in Translation.”, Tetsugaku, 2, 294-310, 2018.04.|
|9.||Sevilla, Anton Luis, “Cultural-Moral Difference in Global Education: Rethinking Theory and Praxis via Watsuji Tetsurô”, Educational Studies in Japan: International Yearbook, 12, 23-34, 2018.03.|
|10.||Anton Luis SEVILLA, "Educational Ideals in Pre and Post-War Japan: From Imperial Subject to Deweyan Democratic Citizen", Budhi: A Journal of Ideas and Culture, 21, 2, 75-119, 2017.11, [URL].|
|11.||Anton Luis SEVILLA, "The Buddhist Roots of Watsuji Tetsuro’s Ethics of Emptiness", Journal of Religious Ethics, 44, 4, 606-635, 2016.06.|
|12.||Anton Luis SEVILLA, "Education and Empty Relationality: Thoughts on Education and the Kyoto School of Philosophy", Journal of Philosophy of Education, 50, 4, 639-654, 2016.11.|
|13.||"The Ethical and the Trans-Ethical in the Ethics of Emptiness: Beyond Sueki Fumihiko's Critique of Watsuji Tetsuro." [In Japanese.] Annals of the Nishida Philosophy Association 13: 101-115..|
|14.||Anton Luis SEVILLA, "The Ethics of Engaged Pedagogy: A Comparative Study of Watsuji Tetsurô and bell hooks", Kritike: An Online Journal of Philosophy, 10, 1, 124-145, 2016.06, This article is a comparative study of bell hooks’s “engaged pedagogy” with Watsuji Tetsurô’s systematic ethics. The purpose of this comparison is twofold: First is to examine the relational view of ethics that underlies hooks’s thought, in order to explore her deliberately “un-academic” work in a philosophically rigorous way. Second is to examine the fundamental connections of Watsuji’s ethics of human existence to an education for human becoming. This comparison will be carried out in two stages. First, I will examine the connections of hooks and Watsuji on the level of society and relational structures. Second, I will delve deeper into the existential/spiritual level, in the ethics/education of emptiness..|
|15.||Anton Luis SEVILLA, Catherine JAO, "Buddhist Ethics and Counseling: Nishitani Keiji and Kawai Hayao", Record of Clinical-Philosophical Pedagogy (臨床教育人間学), 13, 61-76, 2015.04.|
|16.||"Ethical Universality and Particularity in Watsuji Tetsuro's Global Ethics." [In Japanese.] Comparative Thought Research 42: 81-89. .|
|17.||"Watsuji’s 'Ethics of Emptiness' and Comparative Buddhist Theory." [In Japanese.] In Japanese Buddhism Seen from Comparative Thought. Edited by Sueki Fumihiko..|
- International Association for Japanese Philosophy
- Forum for Japanese and Comparative Philosophy
- Nishida Philosophy Association
- Philosophy of Education Society of Japan
- Japanese Association for Comparative Philosophy
- 29th Research Promotion Award, Japanese Association for Comparative Philosophy
Other Educational Activities
- 2017.04, In school year 2017-2018, I will be teaching undergraduate classes such as "Introduction to Education," "KIKAN Seminar in English," "Watsuji's Ethics as Global Philosophy," and "Social Science Theories." In the graduate school, I will be teaching "Counseling Mind and Ethics of Education," and "Japanese Philosophy and Ethics of Education.".
- 2016.04, In the school year 2016-17, I will be teaching classes on the following themes: "Dewey's Philosophy of Education," "Introduction to Japanese Philosophy," and "The Theory of Happiness and Education.".