兩種本真理念對自主性作為教育目的之反思 更多文章

Reflections on Autonomy as the Aim of Education Through Two Streams of the Idea of Authenticity

1960年代倫敦路線的R. S. Peters等人承繼啟蒙時代理性之傳統，開展自主性（autonomy）作為教育目的。同一時間，在英、美分析的教育哲學蔚為主流時，來自歐陸的存在主義也同步影響英、美。存在主義的本真（authenticity）重視自由、抉擇，與自主性有著類似但不同的旨趣。同屬英國倫敦路線陣營的D. E.Cooper、M. Bonnett都致力於歐陸思潮的開拓，企圖以存在主義本真的理念來反思Peters等人所倡導的自主性。C. Taylor另從社群主義的立場挑戰自由主義自我觀，也提出本真倫理學。Taylor認為，自由主義的自主性讓自我根無著處。他希望藉由本真性的討論，檢討自由主義的不當設定與影響，豐富自我觀，並厚實人類文明。H. G. Frankfurt也從意志（will, volition）的探索，提出意志的必然來修正理性在自主性所扮演的角色。本文希望經由存在主義及社群主義開展的兩種本真理念，反思倫敦路線自主性作為教育目的，體現教育哲學厚實教育目的與理想的積極意義。

In the 1960s, the scholars of the London Line, including Peters, Hirst and Dearden, inherited the tradition of rationality from the Enlightenment, and developed autonomy as the educational aim. When analytic philosophy of education in British and American had become the mainstream, existentialism from Europe also had influenced Britain and America at the same time. Compared with autonomy, existential authenticity values freedom and choice, and has a similar but different emphasis from autonomy. Bonnett and Cooper, both from the London Line in Britain, were committed to the development of the European trend of thought with the existential authenticity and attempted to reflect on the autonomy advocated by Peters and other scholars. The communitarian scholar C. Taylor challenged the liberal view of the self and proposed the ethics of authenticity. Taylor argued that autonomy of liberalism leaves the self unencumbered and rootless. He hoped to review the improper setting and influence of liberalism through the discussion of authenticity, enrichment of self-view, and consolidation of human civilization. This paper aims to reflect on the autonomy as the aim of education advocated by the London Line through two streams of authenticity developed by existentialism and communitarianism, and to demonstrate the positive significance of educational philosophy in strengthening educational ideals.