重新省思Paul H. Hirst的博雅教育思想

起源於希臘的博雅教育，其理念在1960年代與1970年代的理性主義氣氛中，經過Hirst的嚴謹分析論證後，假定博雅教育就是發展個體的理性心靈，啟發引導各種知識形式與理解。然而，Martin質疑Hirst的博雅教育觀並不是價值中立的主張，干犯認識論的謬誤，且過度重視認知層面與理性運作，將容易製造出冷漠的「象牙塔人」，其興趣狹隘無法應付真實的世界，缺少人類的熱情與實踐的行動，既不會關心他人的幸福或對他人採取善意行動，也不想解決真實世界的真實問題。Martin因而主張關懷、關注與關連在個人發展的教育中不能缺席，博雅教育必須整合思想與行動、理性與情緒、教育與生活。Hirst在1990年代轉向社會實務的教育觀，主張實踐理性和實踐知識才是教育活動中更為基本的核心，將博雅教育重新理解為社會生活中基本實務之批判反省能力的發展，其目的為啟發個人發展，引導進入特定的社會實務當中。本文最後根據對於Hirst、Martin及其他學者關於博雅教育思想的重新省思，認為博雅教育必須著重於覺察、關注並回應社會實務，並提出發展個人達致能兼重理性與情意的良善生活，以及培養兼重批判反省與實踐行動的公共知識分子，作為展望21世紀的博雅教育圖像。

關鍵字

Hirst ； Martin ；良善生活；社會實務；博雅教育

並列摘要

While liberal education was originated in Greece, its idea was rigorously analyzed by Paul Hirst from the rationalist approach during the 1960s and 1970s. It was assumed that liberal education aimed at personal development of rational mind and achievements of initiation into forms of knowledge. However, Jane Martin questioned Hirst's idea of liberal education, which was not a value-neutral claim. Offending the epistemology fallacy and overly focused on the cognitive level and rational operation, this might lead to creating apathetic ＂ivory tower people＂. These people, who tend to have narrow interests, are unable to cope with the real world, and lack both enthusiasm and practical actions for mankind. They do not care about the welfare or take actions of goodwill for others, nor do they want to solve problems in the real world. Martin therefore advocates that care, concern and connection cannot be absent in the education of personal development, and liberal education must integrate thought and action, reason and emotion, and education and life. Hirst turned to a social practice view of education in the 1990s, advocating that practical reason and practical knowledge both are the more basic core of educational activities, and re-understanding liberal education as the development of critically reflective ability of basic practices in social life. The aim was to initiate individual person into specific social practices. Finally, based on the rethinking of Hirst, Martin, and other scholars' liberal education thoughts, this article proposed to develop individuals to achieve a good life which would be capable of both reason and emotion, and to cultivate public intellectuals who emphasize both critical reflection and practical action, as a prospect for liberal education in the 21st century.

並列關鍵字

Hirst ； Martin ； good life ； social practices ； liberal education

參考文獻

葉坤靈(1996)。赫斯特的博雅教育理論之價值評析。國立臺灣師範大學教育研究所集刊，36，190-214。

簡成熙(2002)。本土教育理論之建構:教育哲學工作者的反省。教育科學期刊， 2(2)，36-61。

McLaughlin, T. H. (2001). Paul H. Hirst (1927- ). In J. A. Palmer (Ed.), Fifty modern thinkers on education (pp. 193-199). London: Routledge.

Mulcahy, D.G. (2009). What should it mean to have a liberal education in the 21st century? Curriculum Inquiry, 39(3), 465-486.

Yoo, J. B. (2001). Hirst’s social practices view of education: A radical change from his liberal education? Journal of Philosophy of Education, 35(4), 615-626.

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重新省思Paul H. Hirst的博雅教育思想

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