日本道德教育理念的理論結構與儒家思想作用之分析
The Influence of Confucian Thought on the Theoretical Structure of Japanese Moral Educational Ideals
- 關鍵字：
- 日本教育、道德教育、儒家思想、教育理念 / Education in Japanese、Moral educational、Confucianism、Educational thought
第四十八輯．第三期 - 2002-09-30
自傳文本的課程論述與批判陳昇飛
Autobiography Text: Curriculum Discourses and CriticismShen-Fei Chen
學校本位課程評鑑的知識基礎--教師實踐知識 林佩璇
The Knowledge Base of School-Based Curriculum Evaluation--Teachers' Practical KnowledgePei-Hsuan Lin
運用學校本位經營機制推動教學創新之探討林生傳、李新民、廖仁智
Generating Instructional Innovations through School-Based ManagementSheng-Chuan Lin Hsinh-Ming Lee Jun-Chin Liao
清代學政研究黃春木
The Study of the Provincial Director of Education in the QingTsun-Mu Hwang
日本道德教育理念的理論結構與儒家思想作用之分析梁忠銘
The Influence of Confucian Thought on the Theoretical Structure of Japanese Moral Educational IdealsChung-Ming Liang
探討德國教育學者Wolfgang Klafki教育理論之轉向朱啟華
The Transformation of W. Klafki's Theory from Humanism to Critical TheoryChi-Hua Chu
從「現象學反思」到「意識型態批判」--論Husserl與Apel的方法論對比及其在教育研究上的意義 王俊斌
From Phenomenological Reflections to Ideological Critics--Methodological Comparison between Husserl and Apel and Its Implications on Educational ResearchChung-Ping Wang
當代教育哲學的新課題--老人教育哲學之探討及其啟示黃錦山
The Contemporary Issue in Educational Philosophy: The Philosophy of Education for Older Adults and Its ImplicationsChin-Shan Huang
- 摘要
- 英文摘要
- 參考文獻
- 全文下載
日本道德教育理念的理論結構可以用公共事務性格（公德）對私人事務性格（私德）為橫軸，並以橫軸區分為戰前（1945以前）與戰後（1945以後）兩大分界線。另外以神權思想對人本思想為縱軸，再以公德私德概念與神聖人俗的思想描繪出道德教育理念的四個類型：I忠君愛國型、II崇神敬祖型、III奉公滅私型、IV立身出世型。這四種類型基本上同時存在，但隨著國家與社會的發展，而偏向某種型態的發展。同時再以道德教育內涵的變遷為內面結構，描繪出構成日本道德教育的外層（形式）與內核（實質）的雙重理論結構，其結果歸納出日本道德教育理念的理論結構呈現出三點特質：（一）戰前偏重於神權思想，戰後偏重於人本思想的理論結構。（二）戰前重公德輕私德，戰後輕公德重私德的理論結構。（三）外（形式）方內（實質）圓的雙重理論結構。所謂外方內圓也就是說在表面形式上，日本戰前與戰後其道德教育的理論結構方正有序、條理分明。但是內面實質上，即使是其基本的思想在戰前為儒家思想，在戰後為歐美思想的體系，兩者雖然為截然不同的思想體系，卻呈現出圓融貫通、互為表?堛熊硎c特質。上述特質影響日本的社會文化甚深，一般來說日本的社會文化具有相互競爭但講求協調，在對立中尋求共識，減少不必要的內在消耗，尋求最大的共同利益，造就安定的社會以利國家的持續發展。這或許是我們在強調學學習西方民主式的社會體制與理念當中，對於日本詮釋儒家思想的實用意義方式，融入學校道德教育的方法，應是值得我們加以深思之處。
The theoretical structure of Japan educational concept presents threecharacteristics:1.It valued the theocratic thought before 1945， but after 1945 it turned toto humanitarian thought.2.It valued the public morality before 1945， but after 1945 it valued thepersonal morality more.3.It develops a double theoretical structure-orderly form and unifiedsubstance， which means that in the outward appearance， Japanese moraleducation， whether before 1945 or after， presents an orderly theoreticstructure. However， in the inward substance， Japan moral educationintegrated the Eastern Confucian thought (the base of thought after 1945)The above three characteristics deeply influence Japanese social culture.Japanese society values not only mutual competition， but also coordination， Thatmeans people in Japanese society always try to find the consensus under theadverse circumstance in order to avoid the unnecessaryconflicts over domesticaffairs and to derive the maximum public benefit. Finally， what they do createsa stable society to promote the incessant growth.
