臺灣1960年代學校公民教育道德化的過程與起因

1960年代臺灣學校公民教育有兩次重大的轉變，第一次為1962年修訂課程標準，第二次則是1968年修訂暫行課程標準，兩次轉變都加強倫理道德的內容，讓學校公民教育的學科定位轉向以道德教育為主要目標。這一轉變過去沒有受到重視，尤其1962年的轉變，沒有研究好好分析與解釋。此轉變之所以重要，是由於民國以來公民教育與倫理道德教育有緊張關係，最後形成「公民教育不該以道德教育為主要目標」的理想，而1949年前國民政府所推動的「黨化教育」也多是將三民主義等政治意識型態滲透到公民教育，而非以道德教育為重心。　　本文分析，1960年代台灣公民科的重大改變，都有蔣介石儒家思想的影響。只是制定1962年課程標準時，擔任課程標準委員的教育學者才是直接參與者，蔣介石只是間接影響。然而，部分教育學者提出加強道德教育的意見，與民國以來的公民教育理想有所衝突，導致加強道德教育的提案陷入僵局。最後打破僵局的是社會發生重大的少年犯罪事件，社會輿論因此支持學校加強道德教育，讓支持道德教育派獲得極大的助力，最終促成公民科的轉變。但後來過程中，加強道德教育與維持公民教育的意見，仍在彼此拉扯，最後妥協出仍加強道德教育但程度稍減的國校「公民與道德」與中學「公民」。　　蔣介石並非自願不干涉課程標準制定，而是受制於當時的人事與制度，因此他只能發揮間接的影響力。蔣介石對此多有不滿，加上他後來越加關注教育政務，最後導致蔣介石在1967、1968年以最直接的方式介入教育政務，將原先規劃中小學都教「公民與道德」，改為國小「生活與倫理」、國中「公民與道德」。至此，公民教育便更徹底轉向道德教育，而民國以來的公民教育理想也就此衰亡。

關鍵字

公民教育；道德教育；公民與道德；生活與倫理；蔣介石

並列摘要

In the 1960s, there were two major changes in the civic curriculum in Taiwan. The first was the revision of the curriculum standards in 1962, and the second was the revision of the provisional curriculum standards in 1968. Both changes strengthened the content of ethics and morality, making the subject orientation of civic curriculum turn to take moral education as the main goal. These changes in the 1960s have not been taken seriously in the past; especially, no research has analyzed and explained the change in 1962. The first reason why these changes are important is due to the tension between civic education and moral education since the Republic of China (before 1949), which finally formed the ideal that "civic curriculum should not take moral education as the main goal." The second reason is that "Party education" promoted by the KMT Government before 1949 mainly focused on their political ideology such as the Three Principles of the People, rather than moral education. This thesis analyzes that the major changes of the civic curriculum in the 1960s were all influenced by Chiang Kai-shek's Confucianism. However, for the curriculum standards in 1962, the educational scholars who served as the committee members of the curriculum standards were the key agencies directly shaping the curriculum standards, and Chiang Kai-shek had only indirect influence. However, the proposal put forward by some educational scholars to strengthen moral education in civic curriculum conflicted with the ideal of civic education since the Republic of China, which led to a deadlock in the meeting of the curriculum standards. The occurrence of major juvenile delinquency incidents broke the deadlock. Therefore, public opinion supported the government to strengthen moral education in schools, which gave a great advantage to the supporters of moral education, and finally led to the change of the civics curriculum. However, in the later process, the opinions on strengthening moral education competed with the ones on maintaining the original civic curriculum. In the end, they reached the compromise that the “Civics” in elementary school changed into the "Civics and Moral" and the middle school maintained the name of the civic curriculum, "Civics." Yet both the "Civics and Moral" in elementary school and the "Civics" in junior high school still strengthened moral education but to a lesser degree. Chiang Kai-shek was reluctant to do nothing in the whole process of the revision of curriculum standards in 1962. Constrained by the educational personnel and institutions, Chiang could only exert indirect influence on it. Because Chiang Kai-shek was dissatisfied with this situation in educational affairs, and later paid more and more attention to education, he chose to intervene in educational affairs in the most direct way in 1967 and 1968. In the original plan for the revision of curriculum standards in 1967, elementary school and junior high both taught “Civics and Moral;” however, Chiang changed the plan so that elementary school taught "Life and Ethics" and junior high taught "Civics and Moral". After that, the civic curriculum had turned more completely to moral education, and the ideal of civic education since the Republic of China had also declined.