神話教學是華德福教育獨有的教學活動，其主張適時地接觸神話有助於兒童的發展。本研究即在人智學的理論基礎上，探討該教學活動，冀揭露其蘊義。具體地說，本研究探討以下問題： 1.人智學觀點下的神話為何？（what） 2.神話何以（why）有助兒童之發展？ 3.神話如何（how）促進兒童之發展？ 本研究採德國學者Danner的「教育詮釋學」為研究方法，首先闡明神話學中各重要學派的神話觀，與人智學人類圖像的「四體」，進而分析Rudolf Steiner的神話觀點及其教育意涵，以回應前列問題。準此，本研究提出四項結論： 1.Steiner的人智學視神話為作為小宇宙的人類與大宇宙之連結。 2.人類身心靈發展的精神意義可從神話中追溯。 3.接觸神話對人類身心靈的發展有直接的促進作用 4.神話使人再度連結於世界、重拾生命的精神意義，此為華德福教育所欲達致者。 最後，由對本研究的省思出發，提出後續研究的建議。 / Myth education is a perculiar educational activity by Waldorf Pedagogy. It suggests that accessing myths at the right time is helpful to the development of children. Base on the theory of Anthroposophy, this study explores this educational activity to expose its significance. To be specific, the study explores following questions: 1.What is the myth from the viewpoint of Anthroposophy? 2.Why is the myth helpful to the development of children? 3.How does the myth facilitate the development of children? Taking the German Scholar Danner’s “Pedagogic Hermeneutic” as reschearch method, this study illuminates the viewpoints of myth of various important schools of mythology and the “four bodies” in the human picture of Anthroposophy at first. Futhermore, this study analizes Rudolf Steiner’s viewpoint of myth and its educational meaning to answer the questions listed above. Accordingly, four conclusions are put forward: 1.The myth is taken as the connection between human beings as a small cosmos and the big cosmos according to Steiner’s Anthroposophy. 2.The spiritual meaning of the development of the body, the spirit, and the soul of human being could be traced in the myth. 3.The myth could affect the development of the body, the spirit, and the soul of human directly . 4.The myth makes man reconnected to the world and regain the spiritual meaning of life. It is what Waldorf Pedagogy attempts to achieve. Finally, according to the reflection on this study, the researcher makes some suggestions for follow-up researches.

本研究嘗試從現代民主政治與教育兩百多年的發展歷程中，考察三種不同類型的教育命題或觀點，分別是：涂爾幹的「教育是一種社會化的過程」、弗雷勒的「教育即是自由的實踐」，以及傅柯的「關懷自身的倫理作為自由的實踐」。三種政治─教育立場分別著重於不同的人類圖像：教師、學生、知識分子。為考察上述三種不同類型的命題，從「社會環境與人類圖像」這樣的視角，我們將命題置於具代表性的政治社會化時代脈絡中，亦即：「民主社會─道德人」、「解放社會─人性化」與「規訓社會─生存美學」，在各自不同且具代表性的現代教育類型（道德教育、提問式教育、關懷自身的倫理作為自由的實踐）中進行研究。 基本上，本文所探討的三種教育類型是在與盧梭《愛彌兒》所揭示的教育問題對話過程中依序進行的。首先，愛彌兒這個理想的教育人類圖像對現代教育而言具有某種類似原型的影響力。原因在於，盧梭所虛構創造的愛彌兒是擺脫一切人類不平等，對自由有著深刻體認的道德人。由於日後在民主化的浪潮下，人們所欲培育的道德公民標示出封建君主教育與現代民主教育的根本差異，且是現代民主社會教育的主要特點之一，因此愛彌兒有其奠基性的重要作用。不同於盧梭以愛彌兒作為建構道德社會的起點，弗雷勒依循馬克思主義的思路，強調社會階級的差異，並以資本主義所具有的壓迫剝削性質的理解，提出受壓迫者教育學，凸顯出人類圖像與世界觀的相關性，在教學形式上主張人性化的提問式教育，由此一來也顯現出民主與教育的融合和開展。有別於傳統道德教育思想以及追求人性解放的革命理想，傅柯指出，由於現代國家知識─權力的流動與滲透形成了規訓社會，在這樣的情況下也就益發地凸顯出關懷自身（生存美學）的重要，亦即關注自身的學習成長挑戰了長期以來以國家為教育目的的正規性框架，由此一來便為現代教育研究帶來了深刻的思想衝擊。 在研究發現中，研究者回顧現代人類圖像變遷及其可能的相關發展，嘗試指出人類圖像的議題置入教育學三種不同政治─教育取向典範時，彼此之間在知識上形成一種既同又異的張力關係，從而呈現出對理解現代教育樣貌的不同詮釋角度，希望能作為教育學知識探討的背景，使我們對教育有更深度的思考，開拓出更多理論思考的面向。在後續研究建議裡，在以康德的教育疑問為背景下，研究者認為我們應對當下人類遭遇的諸多危機有所認識，以從教育的立場上做出適時的貢獻，故研究者整理當代法國哲學家莫翰於西元1999年為聯合國教育、科學及文化組織撰寫的教育改革建議書中的討論，考察教育對人類的重要意義，作為本文的研究結語。 / This research attempts to investigate three different forms of educatinal propostions or pespectives from the process of developing modern democracy and education over the 200-year period. It contains by examining the Emile Durkheim’s notion of “education is a process of socialization”, the notion of “education as the practice of liberty” which had its roots in Paulo Freire, as well as notion of “the ethics of the concern for self as a practice of freedom” which drew directly from Michael Foucault. From the political-education standpoint of view, they concentrated on particular human picture, including teacher, students and intellectuals. To explore the content of three educatinal propostions, I will put these into the context of typical politicization of society: democracy- moral people which means moral education, empancipating society- humanity which stands for posing education, and disciplinary society- aesthetics of existence which is supported by the idea of the ethics of take care of self as the practice of freedom. In essense, three educational forms of this research are implemented in sequence which is linked to the dialogue process of revealing educational problems by Rousseau, notably in Emile. First of all, the ideal-educated human picture origining from Emile had potentially influenced on modern education because Emile, who was moral person created by Rousseau, got rid of human inequality and acknowledged significantly importance of freedom. In the enlightment of democracy, people wanted to nurture moral citizenship, which was the main charactersitic of modern-democratic education, that represented the essential differences between feudal-monarchy education and modern-democratic education. Therefore, Emile had laid the foundation for modern-democratic education. Unlike the notion of Emile as a beginning to construct moral society, Freire followed the route of Marxism, and stressed the differences of social classes. In addition, he advocated pedagogy of the oppressed to raise the relationships between human picture and worldview based on understanding of nature of oppression and exploitation in the Capitalist context. As a result, he proposed posing education as a form of enhancing humanity in teaching as well as illustrating the inclusion and development between democracy and education. The flow and infiltration of national knowledge had shaped disciplinary society, which was pointed out by Foucault, was distinct from traditional moral education and evoluational provision of pursuiting humanity-emacipating. In this context, Foucault had raised the importance of concerning for self: aesthetics of existence, in other words, by means of concerning learning growth for self, it could challenge the formal frames of educational aims building on the basis of nation so as to bring the conflict on way of thinking for modern educational researches. As the results shown, after reviewing the shift of modern human picture and the possibility of related development, researcher attempts to indicate the tension with the differences and the similarities among the knowledge relationship when human picture are put into three forms of political-educational paradigm of pedagogy. As a result, the findings, which represent different explanation to acknowledge the modern education, are recognized as background of discussing educational knowledge so that we can have profound thinking about education, as well as in the expansion of dimensions of educational theories. In the follow-up research, researcher suggest that we should acknowledge various risks from human encountering at the moment based on the queries from the Kent’s educational problem and make appropriately contribution to education as educational practitioners. In my conclusion, I quote the conclusion that discussed the significances of education on UNESCO’s educational reforms in 1999, which was written by contemporary French philosopher Edgar Morin.