政大機構典藏-National Chengchi University Institutional Repository(NCCUR):Item 140.119/119952

政大機構典藏-National Chengchi University Institutional Repository(NCCUR):Item 140.119/119952

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政大機構典藏 > 教育學院 > 教育學系 > 學位論文 > Item 140.119/119952

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題名:	教育的存有向度: 梅洛龐蒂存在現象學的人文意涵及教育蘊義 Ontological Dimension of Education: The Implication of the Humanity and Education of Maurice Merleau-Ponty`s Existential Phenomenology
作者:	曾雅麟 Tseng, Ya-Lin
貢獻者:	蔡錚雲 Tsai, Cheng-Yun 曾雅麟 Tseng, Ya-Lin
關鍵詞:	教育存有向度梅洛龐蒂存在現象學人文意涵模糊性教育肉身纏繞哲學 Education Ontological dimension Merleau-Ponty Existential phenomenology The implication of the humanity Ambiguity The flesh of education A philosophy of the chaism
日期:	2018
上傳時間:	2018-09-03 15:59:18 (UTC+8)
摘要:	雖然專業知識的現代分工已是當今社會的研究指標，但根據論題，本文將反其道的以跨領域的方式來處理。無疑的，教育的問題離不開人的問題，而人的問題在本文的論述中，它關乎的是存在的問題。於是在一章時，我們從「存在問題」的脈絡以及為何是現象學去提出有關存在問題的看法，這自然是因為現象學可以帶領我們觸及到人存在問題的核心。進而從現象學到現象學心理學的過渡中，在第二章時我們提到了海德格和胡塞爾的世紀交手，並在梅洛龐蒂的「存在現象學」中以本質放回存在來回應一個現象學但卻是現象學的各自表述。可是當談及存在問題時，它其實是深刻地指向他人與自我的共同世界，故在第三章時，我們必須回到生活世界才能弄清楚人所形構出來的人文世界。有別於傳統意涵下的人文主義，當存在主義在二次大戰後取代前者時，作為西方馬克思主義的第一人，梅洛龐蒂不但和沙特所主張的意識型態交鋒，遂在現實世界中發展出和後者不同的具體「人文意涵」。可是人文世界的具體意涵並不在任何文本定義中，從存在現象學來看，由於人是情境中的主體，因此，人勢必會遇到現實情境中的倫理問題，且具體世界的人文意涵須經由情境中的實踐行動，即「情境倫理」才能被有效說明，故在第四章以情境倫理作為架橋，我們也間接地拋出了教育中的棘手問題，即現行教育中被邊緣化的少年處境及教育進場協助時必須考慮的現實條件，是以，探討人存在的根本問題，它並不是心理學或是精神分析意義下的人的主體，也不是啟蒙以降或是精神科學中的人文意涵，當然，它與人文科學中所談的主體意涵也不同，故在第五章時，本文的壓軸是在走完前篇各章後才能蘊生出的「教育意涵」，那是從可見現象所反顯出來不可見的「存有向度」，換言之，當我們一昧往前發展現代教育時，什麼才是教育的原初經驗處？什麼才是我們發展現代教育義無反顧的起點？從這點來看，教育的可能性是圍繞現實條件中自然緣起而不是從理想的人類圖像所著手，可是，這又是如何可能的？本文認為，除了讓教育自身自行向我們揮手，我們回應教育的方式則是審慎地等待被邀請而非直驅前行。故和一般知識論的做法不同，我們不是從已證成的知識出發，而是要回到主體問題的根源對人存在問題進行重新發問，這麼一來我們才能以不失真的方式，除了反顯人的存在性，也能將教育的存在意涵蘊生出來。 Although the modern division of professional knowledge is already a research indicator for contemporary society, according to the topic, this paper will deal with it through interdisciplinary multidisciplinary, or cross-disciplinary strategy. Undoubtedly, the problem of education is inseparable from the problem of human beings, and in the discussion of this article, it is related to the issue of existence. So in the first chapter, we will propose the perspective about the problem of existence through its context and phenomenology because phenomenology can lead us to the core of the problem of human being’s existence naturally. In the transition from phenomenology to phenomenological psychology, we will mention the century debate between Heidegger and Husserl in the second chapter. In Merleau-Ponty`s existential phenomenology, we would have respond to one phenomenology, but indeed are responding to individual phenomenological representations by placing essence back into existence (replace les essences dans l’existence). But when it comes to the problem of existence, it is actually a deep common world of others and the self. So in the third chapter, we must go back to the life-world (Lebenswelt) to figure out the human world constituted by human. Different from the humanism in the traditional meaning, when existentialism replaced the former after the Second World War, Merleau-Ponty, as the first person of Western Marxism, not only confronted the ideology advocated by Sartre, but also developed a specific implication of the humanity that was different from the latter in the real world. However, the specific meaning of the human world is not in any text definition. From the perspective of existential phenomenology, since human beings are subjects in the situation, people are doomed to encounter ethic problems in material situations. The implication of the humanity in the specific world can only be effectively explained by the practical action in the situation, i.e. situation ethics. Therefore, in the fourth chapter, we will use situation ethics as a bridge. We indirectly raise the challenges in education. That is, the situation of marginalized juveniles in the current education system and the practical conditions must be considered when we are going to provide assistance for them. Therefore, to explore the fundamental problem of human existence, it is neither the subject of human beings in the sense of psychology or psychoanalysis, nor the enlightenment or the humanistic meaning in the human science (Geisteswissenschaften). Of course, it is different from the subjective meaning discussed in the humane studies. Therefore, in the fifth chapter, the finale of this thesis is the educational meaning that can only be developed after completions of previous chapters. This is the invisible ontological dimension reflected from the visible phenomenon. In other words, when we obsessively continue developing modern education, what is the original experience of education? What is the starting point for us to develop modern education without hesitation? From this point of view, the possibility of education is based on the natural origin the material condition rather than the ideal human image (Menschenbild). But how is it possible? We believe that in addition to letting education itself wave to us, the way we respond to education is to wait cautiously for invitation rather than moving forward. Therefore, unlike the practice of epistemology, we are not starting from the knowledge that has been verified, but returning to the root of the subject problem, to re-examine the problem of human existence, so that, in addition to reflecting human existence, we are able to derive the existential meaning of education without distortion.
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描述:	博士國立政治大學教育學系 981525021
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資料類型:	thesis
DOI:	10.6814/DIS.NCCU.EDU.016.2018.F02
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