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運動教育學新觀點:演化與哲學化絡繹紛迭而歷久彌新

New Perspectives About Sport Pedagogy: Evolution and Philosophization Taking Place by Turns and Innovating Over Time

摘要


筆者從演化與哲學化觀點來推演運動教育學之何去何從,其基本立場,簡言之為老子之「一生二、二生三、三生萬物」,衍生成文,得讓哲學(愛好智慧)當一,二以後便都是演化了。地球上名可名之人事物逃不了成住壞空之生滅流轉,運動教育學亦要循此規律而自然演化。Charles Darwin(1809 年 ~ 1882 年)之演化論適用於生物學,那麼是否適用於討論學術分科 (Cohen & Lloyd, 2014) 如運動教育學之存續呢?筆者認為答案是肯定的,並主張以下二個論點:一、長遠來看,變異是好的;二、產生變異的某一刻是未知、不可預測,但卻是必然的。運動教育學是個複合學術分科,係由運動和教育組合而成之學科,臺灣在 150 年前已有教育學(私塾),但沒有運動學或體育學(或許有人將武學或武術類化為體育學,但筆者認為東方無需牽就西方而硬將西方模型套在東方模型上),但在關鍵的 1895 年之後,日本依恃其明治維新有成之優勢以殖民臺灣,將其向歐美學來之日本現代化帶進臺灣,一瞬間,許多學問都突然湧入我們這個小島,包括體育、哲學、物理學和心理學等(賴世烱,2016)。運動教育學在臺灣所應驗演化論之規則早已悄然發生,即第一,將運動和教育結合在一起,本身即是一種變異,未來應更重視學術上之混種優勢 (heterosis)(如跨領域研究),和第二,1895 年就是產生變異的那一刻。然而演化並不會只發生一次或二次,未來必會視某些條件和力量(或許是市場力量),為了求生存,運動教育學將會持續演變(緩變、驟變或突變),以新風貌呈現,套句莊子的話:「萬物皆種也,以不同形相禪」(傅佩榮,2002)(筆者譯:萬物種類各異,以不同形態相繼出現)。人類在求生存之外,天生即有哲學化的愛智求知之本能。中文說「你知道嗎?」、英文說「Do you have any idea?」,老莊之道和 Plato’s idea 都是求知的最基本字彙元素,其中隱含的就是某種智慧,東、西方形而上之道與知識本體之起源與擴展,既有同源交流,亦可異源共發(賴世烱,2013)。然而世界上所存在之物都不是最真實的存在,最真實的存在只存在於我們的觀念和大腦之中。運動教育學可探討之研究主題眾多而紛雜,但至少可掌握內與外、大與小、人事物、你我他等基本元素,從課程、教材教法、教師與學生、課室氣氛、社會環境等面向進行研究設計。想要產出新的研究,便需要從這些面向中去提問最基本的問題,如:課程有益嗎 ?(無益嗎)、什麼教學法最有效(最無效)、教師本質如何、學生起點行為如何、教學現場軟體與硬體合用否等。哲學所思考的問題常常是最簡單、最基本,有時也是最愚蠢或最沒有效率的問題。哲學化是一,演化是二,多從哲學的角度思考人事物的起源問題,並且猜測或檢驗研究主題中各種變項的變化過程,如此必能時常創新、獲得新知。

關鍵字

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並列摘要


From the viewpoints of evolution and philosophization, the researcher expected the future of sport pedagogy. Laozi proposed that two is created by one, following by three and everything. The story began with that philosophy acts as the one (first element) and the rest as the two (following elements). Everything in the world with a name cannot escape from the live-to-death path in creating, developing, ruining, and disappearing, so does the sport pedagogy. The evolution theory by Charles Darwin (1809–1882) is suitable for biology, but is it ideal for the discussion of academic disciplines? (Cohen & Lloyd, 2014) The researcher believes so and proposes the following two points: (1) from a long-term perspective, variability is great; and (2) the time point the variability taking place is unknown, unpredictable, but for sure. Sport pedagogy is a multi-discipline composed of sport and education. There was education in Taiwan 150 years ago, but there was no such a name for sport or kinesiology (some might consider the martial art as kinesiology, while we should admit that there is no need to put the western clothes upon the eastern people). In 1895, many academic disciplines emigrated from what Japanese learning from the West to Taiwan, e.g., physical education, philosophy, physics, and psychology (Lai, 2016). The evolution of sport pedagogy occurred silently in Taiwan. Firstly, the combination of sport and education per se was a kind of variability. The academic heterosis, such as inter-disciplinary research, would be more important than before. And secondly, the year of 1895 was the moment that the variability occurred. The evolution, however, will take place for more than once or twice. For surviving, the sport pedagogy will continuously change in certain conditions and powers. As Zhuangzi said, “There are many different species, appearing one by one in different forms (Fu, 2002).” Excepting surviving, the human being has the instinct for loving wisdom. The sentences of “do you know? ( 你知道嗎? )” in Mandarin and “do you have any idea?” in English mention the most fundamental element for knowing something, which the wisdom wording is the same for different cultures. As to the metaphysics and ontology, the West and the East communicate with each other with the same, sometimes not the same, origins (Lai, 2013). All those being there are not there that they only exist in our brains. Although there are so many diverse research subjects in sport pedagogy, we can at least take control of the basic elements such as the inside and outside, large and small, who-what-how, and I-you-others. Asking the very basic questions is always a part of loving wisdom. The questions could be limited to the curriculums, materials, instructors and learners, and social environment. The philosophization is the one and the evolution is the two. Try to guess and examine the changing processes of research variables. The more thoughts about the origins of people, things and objects, the more gains in creativities and new knowledge.

並列關鍵字

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參考文獻


Cohen, E. B., & Lloyd, S. J. (2014). Disciplinary evolution and the rise of the transdiscipline. Informing Science: The International Journal of an Emerging Transdiscipline, 17, 189-215. doi:10.28945/2045
傅佩榮(2002)。傅佩榮解讀莊子。新北市:立緒。[Fu, P.-J. (2002). Interpreting Zhuangzi by Pei-Jung Fu. New Taipei, Taiwan: New Century.]
賴世烱(2013)。動作變異理論與易學關係初探。載於賴世烱、陳威瑨、林保全編:從易經談人類發展學(187-215 頁)。臺北市:文史哲。[Lai, S.-C. (2013). Movement variability theories and I-Ching. In S.-C. Lai, W.-C. Chen, & B.-C. Lin (Eds.), I-Ching perspectives to human development (pp. 187-215). Taipei, Taiwan: The Liberal Arts Press.]
賴世烱(2016)。宋理明心渡,心理緣總督―論心理學一詞中文翻譯之肇基。文化越界,2卷2期,1-18頁。[Lai, S.-C. (2016). The orientating of Song Confucianism and Ming XinXue incubated psychology in Taiwan during the Japanese colonization: Investigating that how the word “psychology” translated into Chinese. Cross-cultural Studies, 2(2), 1-18.]

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