《莊子》的生命哲學與生命教育

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題名:	《莊子》的生命哲學與生命教育 Zhuangzi’s Philosophy of Life and Education of Life
作者:	楊智惠
貢獻者:	哲學系
關鍵詞:	莊子生命哲學生命教育逍遙至人神人聖人無為安靈性教育適性教育環境教育生死教育道德教育
日期:	2016-06
上傳時間:	2016-08-17 09:50:37 (UTC+8)
摘要:	本論文論述莊子的生命哲學與其在生命教育上的具體實現。首先，本文以莊子文本為研究範圍的詮釋方法，就可以破除以朱子為例，儒家對莊子無為只是避世的通俗誤解。藉由更深入的論證，提出莊子的積極意義，在於從老子的道出發，完成個人的生命逍遙，展現為至人、神人、聖人的境界。所謂的逍遙，是不被外境所困，心態上的逍遙：以安時處順的功夫安頓人的自然困境，解決生死的煩惱；以知其不可奈何而安之若命的功夫安頓人的社會困境，解決命義之辨的內外交迫；以安其性命之情的功夫，安頓人的內在情慾，重回到人內在性情的和樂，進而達到天和、天樂。這些功夫使人完成自我的生命價值和生命意義，取得與自然和社會的和諧，達到超越內在與外在困境的逍遙，顯現出人格的理想境界：聖人逍遙於天地之間；神人逍遙於四海之外；而至人逍遙於無為之業。逍遙的生命哲學由無為的道德修養而來，以靈性的自由為其理想。靈性發展是莊子哲學的特色，與西方心理學亦有所呼應，如何把它應用在教育上，亦是本論文著力之處。道家看待生命，看重的是內在原有的生命力，在芒然徬徨之間，生機勃發。以靈性教育孕育生命他成長、自我完成、自我實現的力量，教育不要以人為的賞罰制度去扼殺生機，而應以無為的態度，回到生命的源頭「道」。本論文以莊子哲學為基礎，除了靈性教育外，談出五種生命教育的落實之道。（一）適性教育協助每個孩子都能找到自己的天賦智能，讓每個獨特的生命都能展現，在和諧中達到天和、天樂。（二）環境教育協助他們以自己的智能尊重天地萬物而不歧視，（三）生死教育以萬物一體的觀點協助孩子面對生死如一體之兩面，（四）以道家的道德教育任自己的本性不增不減自由發展出不壓抑也不張揚，與萬物和諧的零度教育，（五）以技藝教育透過身體專注的勞作，在道的實踐中親身體會道。都是尊重生命培養自由精神的具體表現。無為才能夠任自然，讓自由的靈性在每一種教育活動中解放。對於孩子們逍遙的生命教育，所陶冶的不只是每個自由的靈性個體生命，更因為這些生命得到了自由，而為民主的現代社會，提供了內聖外王的平等世界和樂的基礎。 This thesis essays to argue that the essence of Zhuangzi’s Philosophy of Life is Xiaoyao(The Absolute Freedom) and that this philosophy can be practically applied to the Education of Life. In the beginning, with the realm of research concentrated on the Text of Zhuangzi, and the use of the traditional Chinese hermeneutics, our thesis proves via the free interpretation of Zhuxi upon Zhuangzi that the common misunderstanding of the philosophy of Zhuangzi as a kind of selfish escapism is unfounded. In contrast to such kind of misunderstanding, Zhuangzi has positive meaning in the achievement of individual freedom in the visages of Perfect Man, Spirit-like Man, and Sage, via the Dao of Laozi. Xiaoyao is not external determined, but inner freedom: acquiescence to the occasion and let nature take its course, in order to solve the natural difficulty of life and death; take what is doomed to be what is natural, in order to solve the social difficulty of conflicting public duty and private security; to settle the spiritual nature in tranquility, in order to solve the subjective difficulty of internal affection and desire, restoring the internal peace and harmony, further toward the heavenly peace and harmony. These self-cultivations fulfill the value and meaning of individual life, let individuals attain the harmony in nature and in human world, till he reaches to the absolute freedom beyond the internal and the external plight, arriving at the ideal realm of man: the Sage enjoys his freedom within heaven and earth; the Spirit-like Man enjoys his freedom beyond the world; the Perfect Man enjoys his freedom in the action of non-action. The philosophy of life for absolute freedom comes from the moral cultivation of non-action, with the spiritual freedom as its ideal. The Daoist vision of life emphasizes the inner original power of lifeexerting itsvitalityin the not-yet-formed non-teleological free action. As for education: spiritual education nourishes the vitality for the growth, accomplishment and fulfillment of life, avoiding the implementation of reward and punishment that damages the vitality, instead by non-action to restore them back to the source of life-Tao; the adaptive physical education to help each child to find her or his own spiritual endowment, allowing each unique life to fulfill, achieving heavenly peace and harmony in harmonious life; the environmental education to help them to use their own endowment to treat every sentient being without discrimination; the education of life and death to help them to face life and death as naturally equal; the Daoist moral education to let their nature develop freely without depression or pretension, but staying in the harmonious balance or degree zero; the crafts education that bring them to the direct experience of Dao through the concentration in bodily practice. All these are proper ways to respect the spiritual freedom of life, and none of these can work without the cultivation of non-action by the teachers. Only the non-action in education can let the free nature of each one involved in it blossom. the education of freedom of life not only raise individuals with their freedom, but on the foundation of that, it prepares for the modern democratic society the internal way of the sage and the external way of the kingship toward the truly equal and peaceful world.
顯示於類別:	[哲學系暨研究所] 博碩士論文

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