佛洛姆雖然沒有提出系統的教育理論，但其理論以人的全面發展、充分誕生為目標，以建立人本主義的社會主義社會為理想，冀望人人覺悟異化的實相，努力克服非理性的熱情與性格，發展生產性格，以解決生存的矛盾，而能夠健全的生活，實具有教育理論的內涵。本文所嘗試為其建立的教育理論，奠基於其人性論、異化論與歷史唯物論，既重視人本身人性力量的發揮，也重視社會整體結構對人發展的影響，有別於先前對其教育理論探討者之忽視社會結構的分析。 其人性論承繼馬克思的人性論，以自由而有意識的活動的社會存有為人的本質，同時又根據其心理分析實踐的反思，以內在於人生存處境的矛盾為人的本質。人要獲得自由，必須擴大對自己無意識的覺察，從無意識的壓抑中解放出來。在最深的無意識中，人可以覺察到普遍的人性，而體驗到與所有人類為一體。一般人無法意識到如此深的無意識，但如能意識到其性格結構、社會性格、社會無意識、社會的意識形態等，則能覺察到諸種壓抑其自由發展的內、外在障礙。資本主義社會的生產方式，促使人發展非生產性的市場性格、接受性格等異化的性格，又發展出產業與人工頭腦時代的宗教，來強化這些性格。人由這些非生產性格發展出貪婪、自戀、亂倫固著、威權性格、破壞性等非理性熱情，又屈從於匿名權威，成為自動機器人，遂不得自由發展。人由生產性的工作、工作社群、產業民主、健全消費、全民參與式民主、集體藝術、人本主義的宗教與教育，可以發展生產性格結構，發展生產性的愛與理性的力量，以克服與自我、他人、自然異化的生存矛盾，而達到與世界合一的真我，真正得到自由的發展。生產性格者能夠帶動產生更多的生產性格者，一個社會若有許多生產性格者，就能逐漸轉變社會盛行的價值與觀念，進而逐漸轉變社會性格與社會的生產方式。 佛洛姆以生產性的愛為基礎的認識論，和格物致知的修養功夫相似，必須格除私欲，克服自戀等非理性熱情，以無我的愛與世界關聯，心清淨無染，才能看清世界。在這個基礎上，才能發展愛與理性的能力，及其他的人性潛能。故學為聖人，放下自我，從自我的牢籠中脫離出來，乃人得以自由發展的重要關鍵。以「存有」情態學習人類導師與人本宗教的教誨，知行合一的實踐博愛，能夠克服自戀，發展生產性格。能相當程度的發展生產性格，解決生存矛盾之後，才能健全的生活，發展各種人性潛能。生產性格的教育者與領導人「作之君、作之親、作之師」，將家庭、學校、公司等小團體，建立成以愛生性為導向的學習社會，可以促進所有成員生產性格的發展。這種學習社會可以漸次擴大，而將整個社會、國家建立成以愛生性為導向的團體。經由教育者的愛與人格典範、童蒙養正、教勞結合、內在自我實現動機的啟發、落實所教內容、對受教者的信心，可以幫助人發展生產性格，克服異化。教育學的理論與實踐，應更重視整體社會結構與歷史對人的影響，應更重視德育對人整體發展的影響，避免將自私、異化的人視為常態，而應以幫助人發展成生產性格者為目標去進行研究與實踐。 / Although Erich Fromm didn’t develop a systematic theory of education, his theories have profound implications for human education. In this dissertation I aim to construct a theory of education by exploiting Fromm’s theory of human nature, theory of alienation, and theory of historical materialism. It emphasizes the power of human nature, and at the same time takes into account the effects of social structure, which have so far been neglected in existing literatures. According to Fromm, a man’s full development can be achieved only if he has a productive character. The cultivation of a productive character is therefore an essential issue for education theory. Capitalistic mode of production tends to induce in man unproductive marketing, receptive, and other alienated characters, which are further enforced by the ensuing industrial and cybernetic religions. By means of work community, sane consumption, participant democracy, collective art, humanistic religion and education, Fromm wished to build a socialist society which can help its people develop a productive character: For instance, an educator or leader can establish a learning community orientated toward biophilia in his family, school, or company, and help its members develop productive character through his love for them. If such community could pervade the entire society, the growth in people with productive character would gradually transform the overwhelming social values and ideas, and make impacts to the social character and the mode of production. Fromm’s theory of knowledge based on productive love is akin to Wang young-ming’s philosophy of gewuzhizhi. It is only when man could get rid of irrational passions and associate with the world with selfless love, while possessing a pure, uninfected mind, that he could see the world clearly. He is then able to develop productive love and reason, and other human potentialities. Therefore, learning to become a saint, transcending the delusive reality of the solitary self, are keys to man’s free development. Learning the teachings of great teachers of humankind and humanistic religion with “being orientation”, practicing love without distinction, will help man do away with narcissism and cultivate a productive character. It is important to recognize that the theory and practice of education should pay more attention to the impacts of social structure and history upon man, and put more emphasis on the effects of moral education and character development. In particular, in both theory and practice, education should never take selfish and/or alienated individuals as usual, but should rather aim to cultivate in them a productive character.