批判教育學

Critical Pedagogy

Peter McLaren ； 彭秉權(Ping-Chuan Peng)

《通識教育季刊》 6卷2期 (1999/06) Pp. 109-155

https://doi.org/10.6745/JGE.199906_6(2).0006

摘要

本文的目的是粗略的描繪出一幅政治圖像，在上面標示出批判教育學在迎向當代新自由主義危機時的關鍵特徵。引介這些批判教育學核心概念的用意，一方面，要說明教育方面的批判者正面臨著令人膽顫心驚的挑戰；另一方面，也希望謹慎的提出，在走向下個千禧年之際，批判教育學未來可能的方向。
越來越清楚的證據顯示，在越來越廣泛的社會秩序中，應用了大眾市場策略，使庸俗化的公民觀念－以市場和資本主義的消費者倫理為基礎－在學校教育中成為主流。在這裡，學生被製造成『符號』，並藉此鞏固大多帶有父權、白種人色彩的真理。批判教育學者識破了無數霸權的運作方式，透過霸權的運作，使學生和老師墨守於對教室的一般見識及其外顯的客觀條件。批判教育學者更進一步發現很多主流文化的運作形式，透過這些運作，社會秩序的文化記憶遭到主流文化的掠食，把社會實踐轉變為傳統的規律與儀式。在市場魔法的引導下，主流文化的擬真特性把真實的公民資格虛擬化；所謂的民主在媒體操弄之下，把國家塑造成一個偉大的奇觀。在此，和偉大相對的是社會支出的『縮水』，因為，就像原本以為不論貧富都會皆大歡喜的減稅方案，實際的結果卻是瘦了窮人，肥了富人。這就是鐵福龍式的民主政治：沒有一樣是真實的，所有的事情都是幻象，但是到處充滿可能性，那麼何不『先幹再說』。
將場景放入更寬廣的社會情境中，批判教育學的主要任務就是要向老師及行政人員提出以下的問題：我們要講誰的故事？誰允許我們講這些故事？誰的故事才會被聽到？誰在詮釋這些故事？誰的故事被提到最多？而誰的最少？為什麼會這樣？這樣公平嗎？這樣符合正義嗎？如果不公平、不正義，那麼我們在教室裡面，我們該如何調整這些故事，才能使學校教育的正式成果，不再為繼續複製國家和國際市場的商品力量服務，我們該如何調整，以避免因族群、階級和性別的差異，讓特定社會團體在生活機會方面取得優勢。
本文是為學生實現解放的故事，所期待的目標是認識他人，卻不以控制他人為目的；和受壓迫者共同發聲，而不是想要為他們代言；透過集體合作，而不是試圖獨佔對話和可資運用的資源，以種種不同的方式，來重新訴說、重新呈現、並重新建構與人類尊嚴和奮鬥有關的記憶。這篇文章想要為讀者提供一些有關的關鍵主題，其中包括了：理論的重要性，權力和知識之間的關係，社會複製的理論。關鍵的概念包括了：意識型態、霸權、文化、和偏見。

關鍵字

意識型態 ； 霸權 ； 文化 ； 偏見

並列摘要

The purpose of this section is to sketch in broad brush strokes a political canvas that outlines some of the key features of a critical pedagogy designed to meet the contemporary crisis of neo-liberalism. This introduction to some of the key concepts of critical pedagogy is designed to be at once illustrative of the daunting challenges facing criticalists in education, on the one hand, and suggestive-but only in a very limited sense-about some future directions for critical pedagogy as we approach the new millenium, on the other.
It has become increasingly evident that mass marketing strategies in the wider social order have helped to authorize forms of vulgar citizenship in the schools, based on marketability and capitalist consumer ethics. Here, students are produced as ”signs” which guarantee a largely white, patriarchal version of the truth. Critical educators recognize the myriad of means whereby hegemony works to incline students and teachers to act in relative conformity with the ostensibly objective and commonsense reality of the classroom. They further recognize the ways in which the dominant culture cannibalizes the cultural memory of the social order and transforms the social field into rules and rituals of convention. The dominant culture is one where hyper-reality has turned citizenship into a simulation, where teledemocracy constructs the national narratives as spectacles, guided by the magic of the market, and where social spending is ”downsized” because it is said to hurt the poor but tax breaks for the rich are applauded and put into effect because they are supposed to help the rich help the poor. This is the politics of Teflon democracy: nothing is real; it's all image effect; but everything is possible, so why not ”go for it.”
Given this scenario in the wider social arena, the central task of critical pedagogy is to ask of teachers and administrators the following questions: Whose stories will be told? Who has permission to narrate them? Whose stories will be heard? Who will interpret them? Whose stories will count the most? Whose stories will count the least? Why is this so? Is this situation fair and just? If not, what can we do in the classroom to change the stories so that what transpires within the official transcript of school life will no longer serve to reproduce the commodity forces of the national and transnational marketplace, and privilege the life chances of certain groups over others on the basis of ethnicity, class, and gender.
The purpose of this section is to make the story of liberation pressingly real for students, to re-member, re-tell, and re-present stories of human dignity and struggle in ways that canalize a desire to know the Other without owning the Other, a desire to speak with the oppressed and not for them, and a desire to work collectively without monopolizing the conversation or the resources available. It is designed to provide readers with some key themes which include: the importance of theory, the social construction of knowledge, the power/knowledge relation, and the theory of social reproduction. Key concepts include those of ideology, hegemony, culture, and prejudice.

並列關鍵字

Ideology ； Hegemony ； Culture ； Prejudice