從世界觀與社會建構主義探討臺灣基督徒對生物演化與演化教學的多元觀點

Exploring Diverse Views of Taiwanese Christians on Evolution and Teaching Evolution from the Perspectives of Worldview and Social Constructivism

陳欣珏(Chen Hsin-Chueh)

指導教授 ： 張俊彥

國立臺灣師範大學/理學院/科學教育研究所/博士(2021年)

https://doi.org/10.6345/NTNU202100966

摘要

多元文化的科學教育主張，科學教育應該重視不同背景之學生的獨特性。在制定教學策略時，教學者必須尊重學生根據其文化所帶來的差異。目前臺灣基督徒比例約占臺灣總人口數8%，其中以原住民所在鄉鎮最為普遍。然而，科學課堂卻鮮少關注基督徒學生在科學教室中的潛在挑戰。由於他們的信仰，他們可能難以學習演化論的世界觀。演化論與創造論世界觀之間的關係一直以來是被熱切討論的議題，提升基督徒學生在科學課堂中學習演化論的態度更是教學上一大挑戰。

　　本文為探索性研究，目的在於以世界觀理論與社會建構主義的視角，來檢視在臺灣社會文化脈絡下，基督徒對於生物演化與演化教學的多元觀點。研究參與者為穩定參加主日聚會超過三年且曾修習過演化理論的臺灣基督徒，研究方法採取立意取樣之問卷調查法及個別訪談法，一共收集684份有效問卷，並深入訪問52位研究參與者。研究方法分成質性研究與量化研究兩個面向。根據量化統計分析結果顯示，臺灣基督徒普遍傾向拒絕演化理論。在後續的質性訪談中發現最受到質疑的觀點是「人類是數百萬年演化而來的」。許多基督徒傾向於接受「微觀演化」而否認「宏觀演化」，且僅有3.8%的接受演化理論「單一共同祖先」的觀點。另外，根據量化統計之二元邏輯迴歸的分析結果，思維傾向、信主時間、演化課程教學觀點、聚會頻率、所屬教派等皆為「接受演化理論」的顯著影響因子。然而，性別、年齡、學歷、信主年齡、主修領域等五個項目則對基督徒「是否接受演化理論」沒有顯著影響。

　　質性分析結果顯示，在地球年齡的觀點上，儘管兩個組別的受訪者都會使用放射性定年法的科學方法作為知識建構來源，但高科學本質組更傾向於相信這個方法的驗證結果。對於「物種出現時間」的觀點，儘管高科學本質組更傾向於採用科學方法作為知識建構來源，但兩個組別的觀點卻無顯著差異。在教學觀點上，超過半數的研究參與者主張演化教學中應該同時教演化論、創造論與智慧設計論。最後，當研究參與者面臨演化論與創造論世界觀的衝突時，超過半數選擇拒絕違反基督信仰的演化理論。研究結果可作為演化教學設計上的參考依據。

關鍵字

基督教 ； 世界觀 ； 社會建構主義 ； 演化教學 ； 多元文化科學教育

並列摘要

Multicultural science education advocates that science education should emphasize the uniqueness of students with different backgrounds. When designing teaching strategies, educators should consider the differences brought by students’ own cultures. In Taiwan, the proportions of Christians account for about 8% of the total population. In fact, the number of Christians in the towns where aboriginal people live tends to be more. However, little attention has been paid to Christian students’ potential challenges in science classrooms. They might have difficulty learning the evolutionary worldview due to their belief. The relationship between them has long been a hotly debated topic. Moreover, improving Christian students’ attitudes towards evolution learning has been a significant challenge in science classrooms.

The essay is an exploratory study. It aims to examine the diverse views of Christians on biological evolution and the teaching of evolution in the context of Taiwanese society from the perspective of worldview theory and social constructivism. The research participants are Taiwanese Christians who have participated in Sunday meetings regularly for more than three years and have learned the theory of evolution. The research methods adopt a survey of purposive sampling and individual interviews. A total of 684 valid surveys were collected, and 52 research participants were interviewed in-depth. Research methods included qualitative research and quantitative research. According to the results of quantitative statistical analysis, Taiwanese Christians generally tend to reject the theory of evolution. In the follow-up qualitative interviews, it can be seen that the most questioned view is that "human beings evolved over millions of years." Many Christians tend to accept "micro-evolution" but deny "macro-evolution." And merely 3.8% of Christians accept the "single common ancestor" view of evolution theory. In addition, according to the quantitatively statistical results of binary logistic regression analysis, thinking disposition, the length of time to become a Christian, the view on teaching the theory of evolution in science classrooms, frequency of joining church activities, and the Christian group they belong to all significantly influence whether Christians accept the theory of evolution. However, gender, age, education, age of becoming a Christian, and expertise did not significantly affect whether Christians accept the theory of evolution.

The qualitative analysis results show that in terms of the views on the age of the earth, although participants with high and low nature of science both used the scientific method of radiometric dating as a source to construct knowledge, the high nature of the science group was more likely to believe the results. As for the timing of different species appearing on the earth, even though the high nature of the science group was more likely to use scientific methods to construct their claims, there was no significant difference between the views of the two groups. More than half of Christian participants advocate that evolution, creationism, and intelligent design should be included in science education. Finally, when Christian participants are confronted with the conflict between creation and evolutionary worldviews, more than half of them choose to reject the parts of the theory of evolution, which violates the Christian doctrine. The results of this study may serve as a reference for the instructional design of the teaching of evolution.

並列關鍵字

Christianity ； worldview ； social constructivism ； the teaching of evolution ； multicultural science education

參考文獻

陳秋雯（2003）。從資訊科技功能論建構教學方案的規劃原則。資訊社會研究，5，261-281。

傅麗玉（1999）。從世界觀探討臺灣原住民中小學科學教育。科學教育學刊，7(1)，71-90。

Bruner, J. S. (1960). The process of education. Cambridge, MA: Harvard University Press.

英文文獻

Aerts, D., Apostel, L., De Moor, B., Hellemans, S., Maex, E., Van Belle, H., & Van der Veken, J. (1994). World views: From fragmentation to integration. Brussels, ‎Belgium: VUB Press.