楊深坑的美育思想與人格陶冶之研究

美育一般被認為能涵養性情，陶冶人格，乃至具有移風易俗的道德教化功能與目的，但其確切內涵為何？如何涵養、陶冶人格？楊深坑教授在這方面提供了深入的析論，值得加以探究，本文即在探討與闡釋楊深坑的美育思想。楊師主張美育的主要目的與功能在陶冶人格，並立基於柏拉圖美的理念之美育觀，吸納了哈伯瑪斯的溝通行動理論及後現代主義的多元文化、包容差異思想，建構了人格陶冶的內涵。本文依其思想將之分為詩意人格、道德人格、批判人格與含容人格的陶冶，進行闡釋，並進一步歸結於精神文化與教育愛的分析。教育家的教育愛非及於已成形的價值，而是潛藏於青年中的價值可能性及其終極匯聚的文化理想，是為教育家人格之美的展現。本文最後並闡釋其提出的美育具體實施方式，供實踐上的參考。

關鍵字

柏拉圖；哈伯瑪斯；人格陶冶；美育；楊深坑

並列摘要

The aims and functions of aesthetic education are cultivating one's emotions, personality, and even moral character to improve the quality of culture. However, the connotations and principles of aesthetic education seem to be vague. Professor Shen-Keng Yang provides deep discourses on what aesthetic education is and how it can make its functions operate well. This article aims at inquiring Shen-Keng Yang's ideas of aesthetic education. He believes that the main function of aesthetic education is for cultivating personality. Based on the theory of aesthetic education of Plato's "Idea of beauty", Yang integrates Habermas' theory of communicative action, the ideas of multiculture, and the tolerance of differences by postmodernism and constructs the theory of personality cultivation. This article explores Yang's ideas with four divisions of personality: poetic personality, moral personality, critical personality, and tolerance personality. The author of this article attempts to interpret Yang's ideas about spirit, culture, and education love, and come to the conclusion that educators' love does not rely on a solid or fixed form of value, but rather the possibility that hides deep in the perfect cultural ideal of young students, which demonstrates the beauty of personality of educators. The last section of this article explicates Yang's ideas about implementation of aesthetic education.

並列關鍵字

Plato ； Habermas ； Cultivation of Personality ； Aesthetic Education ； Shen-Keng Yang

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