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全人教育實驗學校深度報導戴定國 Unknown Date (has links)
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一種青春,兩個世界:跨越教育體制畢業生之質性研究 / One youth, two worlds- a qualitative research from a crossing broader's perspective, a student studied in a mainstream and an alternative school.謝雅君, Hsieh, Ya Chun Unknown Date (has links)
另類學校處於升學主義與考試中心的價值洪流中,不時地被添上許多莫須有的帽子,例如「另類學校畢業生沒有競爭力」、「另類學校是貴族學校」、「有問題的學生才需要另類教育」等罪名,這些問題必得由教育的主體─學生來發聲,根據他們的體驗與視角,來摘除上述種種對於另類教育的汙名。此外,為了探究不同體制的學校教育如何影響學生的自我形構,本研究嘗試以敘說研究的方式,來探究一位跨越教育體制畢業生的生命故事,從而瞭解其自我調適的歷程與自我形構的因素。自我形構是一個動態的未完成狀態,人的一生不斷的調整自我內在與外在環境至一個和諧的狀態,因此,外在環境對於自我形構的影響甚鉅,而對學生的自我形構而言,學校教育的環境便是一大重要場域。研究發現,開放自由的教育理念與方式培養學生建立較具正面與積極的自我圖像,而較保守封閉的教育理念與方式會使得學生對於自我圖像失去想像力空間,而創造性變得比較狹隘。藉由兩種教育體制的對照與激盪,不僅碰撞出教育本質之應然所在之處,同時也為另類教育學提供另一種論述基礎。
關鍵字:另類教育、全人中學、敘說探究、自我 / Alternative schools are usually misunderstood by people surrounded in the mainstream of credentialism, such as non-competitiveness, exclusive schools only for nobles or problem-maker students. In order to answer these questions raised above, it should be spoken by the narrative of students who had studied in a mainstream school and an alternative school to get rid of rumors. The purpose of the research is to deliberate the process of the self construction of students in different educational system of schools. Self construction is an ongoing process, and people would adjust constantly between inner self and outside environment to achieve a status of harmony. Therefore, school environment is one of the most important places for students. It finds that students grow positive self images easier in open and liberal school environments. On the contrary, students have lower imagination and creativity to their self images in conservative and closed school environments. The research is not only remind people what education is, but also provide a narrative for alternative schools.
Keywords: alternative school, Holistic school, narrative, self
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北・西アフリカにおけるイブン・アラビーの言説的伝統―思想的源泉としてのムハンマドに焦点を当てて― / The Akbarian Discursive Tradition in North and West Africa:Focusing on the Idea of Mystical Muhammad末野, 孝典 24 November 2022 (has links)
京都大学 / 新制・課程博士 / 博士(地域研究) / 甲第24303号 / 地博第309号 / 新制||地||120(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科グローバル地域研究専攻 / (主査)教授 東長 靖, 教授 大山 修一, 准教授 中西 竜也 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DGAM
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宗教與世俗教育的衝突與妥協~以聖約翰科技大學為例 / Conflict and Compromise between Religion and Secular Education~ a Case Study on the establishment of St. John's University陳玉海, Chen,Y.H.Daniel Unknown Date (has links)
台灣的大學院校中,有近十分之一的學校具有基督宗教的傳統,他們或由宗教團體創辦,或由基督徒個人所辦理,這些具有宗教背景的院校在創辦過程中因台灣社會的特殊政經情勢,而面臨不同的挑戰,聖約翰科技大學(前新埔工專)亦為其中一所,該校於一九六七年創辦,當時為這些教會學校中唯一的工業專科學校,至今仍為科技導向的唯一大學,因此本文乃以社會學家韋伯(Weber,Max )論及《宗教拒世的階段與方向》中,宗教與世俗世界的衝突的本質性分析,探討該校在創辦歷程中,所遭遇的挑戰,以理解宗教與政治、經濟、知性在教育的場域中,所呈現的衝突與妥協的關係,以及行動者以如何的行動倫理承擔宗教與世俗之間的張力。
該校乃由台灣聖公會主導創辦,並由上海聖約翰大學、聖瑪利亞女校在台校友協助辦理,本文先追溯聖公會在中國大陸的教育事業發展,後詳述該校從倡議至創建後五年為止的過程,以及該校所形塑的學生人格教育、教學特色與宗教教育發展,最後論及創辦該校對台灣聖公會的影響,以上資料均由歷史文獻及與相關人士訪談蒐集之。
研究顯示,宗教團體透過教育機構來宣揚教義與接觸民眾,是基於知性的認知活動與宗教的內在意義上有相當的相似性而起,但教育機構自成立後,就會發展出自行運作的法則,追求有利於自身發展的知性追求與組織架構,不斷生產出擁護世俗價值的校友與由校友獲取的現世利益,並且回饋到學校自身,且宗教團體辦校因威脅民族自尊與神格化的政治領袖,而國家也試圖透過軍訓管理的手段掌控教育機構,宗教遂成為政治的競爭者。由於學校成為獲利並強化世俗價值的工具,違背了宗教遠離世俗財富的原則,學校經費來源逐漸依賴於學費與校友的捐款,也讓學校以基於供需原則的經濟理性為思考,以上均取代了宗教的建立普遍性同胞愛關係的原則,於是產生衝突。
然而教育機構自成立後,便透過校友的回饋形成自給自足的固有法則,為延續其生命而努力,而宗教面臨以暴力為後盾的政治力量也必須歸順之,同時若沒有配合政府的經濟發展的需要及校友的資金投入,宗教團體也無法繼續擁有一個穩定的宣教場域,因此宗教必須妥協於教育、政治、經濟的力量,才得以存活。 / About one-tenth of universities in Taiwan have a Christianity background; they are established by religious groups or individuals. These religious schools face different challenges at founding due to the distinctive social, economical and political status of Taiwan. St. John’s University (Former Hsin-Pu College of Technology) is one of these schools. It was founded in 1967 and till now it is still the only university of technology founded by religious groups. With the basis of the sociologist, Weber, Max’s theory and “Religious Rejections of the World and Their Directions", this article inspects the obstacles this school has met at its founding stage due to the conflicts between politics and religion, In order to find out the conflict and compromise relationship of religious, political, economic, and cognitive aspects in the education field and how action takers bear religious and secular based tensions by taking ethical actions.
Hsin-Pu College of Technology was founded by Taiwan Episcopal Church with the assistance of Shanghai St. John’s University and St. Mary’s collage alumni in Taiwan. This article first discusses Episcopal Church’s effort in school founding in China, then investigates general and religious education of St. John’s University. Finally, this article probes into the effects of St. John’s establishment on Taiwan Episcopal Church. Data is collected through historical literatures and interviews with related individuals.
Research indicates that religious groups, through ways of educational institutions establishment, aims to propagate religion. However, the establishment of education institutions will aid in the development of self-operating principles while in search for cognitive and organization structures beneficial for self-developments. Alumnae that support the secular values continue to be cultivated. Alumnae acquires spiritual or material benefits in this world will also contribute to the school.
Moreover, religious groups that have established schools are often viewed as threats to national pride and godhood of political leaders, the government often attempts to monitor education institutions through military management. Religion therefore becomes a rival of politics. Schools become tools of profit and drift away from their original aim to promote religion because they need to meet economical needs which rely on tuitions and donations.
After establishment, these religious educational institutions rely on alumni recompense. Also, in order to survive, these religious educational institutions often have to submit to the brute force from the politics. Religious groups cannot ensure stable preaching environments without cooperating with the government’s economic development needs, and funding from alumnae. Thus, religion must find a way to compromise with the force of education, politics, and economy for survival.
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憂鬱量表之編製及其相關因素之研究劉育如 Unknown Date (has links)
本研究的主要目的是以美國全人醫治協會(American Holistic Medical Association,AHMA),提出的全人醫治取向(AHMA, 2005),發展出一份新取向的憂鬱量表,同時探討憂鬱症的相關因素。針對憂鬱症而言,全人的醫治方式需要檢視情緒、人際關係、身體和心靈等各個層面。因此,本研究所發展的自編憂鬱量表依全人醫治取向將其為分為認知取向、情緒取向、身體取向與人際取向等四個因素。
本研究量表的計分方式採用李克特式四點量表形式。原始量表共37題,依據文獻與醫院觀察所得資料編製而成。原始量表以專家效度作為刪題依據,刪題後的正式量表為22題。其計分方式,答「總是如此」得3分,「經常如此」2分,「偶爾如此」1分,「很少如此或沒有」0分。樣本分為實驗組(憂鬱症者)與效標組(非憂鬱症者),實驗組是以精神科醫師診斷為憂鬱症者共213人作為量表的填答對象,效標組是隨機抽取政大學生200人作為施測樣本,並以CES-D憂鬱量表作為效標。施測所得資料以SPSS進行描述統計、t考驗、效標關聯效度、分量表與總分之相關、區別分析、內部一致性信度的考驗;並以結構方程式模式(SEM)針對驗證性因素分析、多群組共變數結構與多群組潛在平均數結構進行考驗。
本研究的結論下:
一、本研究結果,憂鬱症好發年齡與國外25-44歲研究相符,與國內20-40歲研究結果相同。依據文獻所示,女性罹患憂鬱症的比例,為男性的2倍,本研究結果顯示與國內外研究結果是一致性。
二、各分量表與總分之間的相關從.836到.903皆為非常良好的係數值,表示本研究自編憂鬱量表具有良好的內部一致性。
三、本研究之效標關聯效度達0.939,雙尾檢定,達.01顯著水準,表示本研究所編製的量表,可測得所欲測得的特質。
四、本研究的自編量表整體內部一致性Cronbach's Alpha係數為.965,其他如刪除各單題後的總量表、校正後單題與總量表之相關、校正後單題與分量表之相關都顯示本研究自編憂鬱量表有良好的信度。
五、驗證性因素分析模式是合理適配的,表示當初四個向度假設是成立,而且這四個因素背後有一個潛在因素-「憂鬱症」存在。
六、實驗組與效標組在共變數結構上的考驗是沒有差異的,表示此自編憂鬱量表可以同時適用在實驗組與效標組。
七、分量表或總量表從t考驗值差異皆達.001顯著水準,另外區別分析Hit Ratio值為0.93,表示本研究自編之憂鬱量表具有良好之區別效度,可以有效地區別出實驗組與效標組。而在多群組潛在平均數結構上的考驗,效標組在自編憂鬱量表四個向度上的潛在平均數低於實驗組,表示本量表從潛在變項的考驗也可以有效地區辨實驗組與效標組。 / The main purpose of this study is to develop a depression scale in a new approach that reflects the whole-person approach to healing proposed by the AHMA (the American Holistic Medical Association) in the United States (AHMA, 2005), while at the same time probing into the relevant factors of depression disorders. Regarding depression disorders, a whole-person approach to healing requires the examination of multiple dimensions of the person, such as mood, interpersonal relationships, body, soul, etc. So, this study of the development of a self-establishment depression scale is divided into four dimensions: cognitive, mood, physical, and interpersonal, in accordance with the whole-person approach.
The scale of this study adopts a four-item Likter scale to measure scores. The basic scale amounts to 37 items and works out according to the literature and the observing materials in hospitals. Items of the basic scale are deleted with expert validity. It is a 22- items formal scale after deleting items. Answer choices read and rate as follows: “always true” (3), “often true” (2), “true once in a while” (1), “seldom or not true” (0). Samples are separated into the experimental group (depressed person) and the criterion group (non-depressed person). In the experimental group, psychiatrists diagnosed 213 people for depressed person as the measuring target filling of the self-establishment depression scale. The criterion group consisted of 200 National Chengchi University students. CES-D was used as a criterion t. We used the program of SPSS to compute descriptive statistics, t-test, criterion-related validity, correlation of the sub-scales and the scale, discriminant, reliability of internal consistency with SPSS, and the estimations of confirmatory factory analysis, multi-sample covariance structure, multi-sample-latent-means structure with structural equation modeling (SEM).
In sum, some conclusions of this research are as follows:
1. The result of this study show that depression disorder peaks during the ages of twenty-five to forty-four, consistent with in foreign and domestic research. As literature, depression disorder occurs in at double the rate in women as in men, and the result of this study is consistent with domestic and foreign studies.
2. The correlative coefficient of the sub-scales and the scale from .836 to.903 shows all as having very good coefficient value and that it has good internal consistency of the self-establishment depression scale.
3. The criterion-related validity of this research is up to 0.939, 2-tailed test reaches .01 level of significance which shows the self-establishment depression scale can examine the attributes which we want to find out.
4. The whole internal consistency Cronbach's Alpha coefficient of the self-establishment depression scale is .965, others like Cronbach's Alpha if item deleted, corrected item-total correlations single item with sub-scales and corrected item-total correlations single item with the scale all show good reliability.
5.The model confirmatory factory analysis is reasonably fit that shows four dimensions established supposing originally, and behind the back of four factors there is one latent variable – “depressive disorder” exists.
6.The estimation of covariance structure between the experimental group and the criterion group shows no difference that reveals the self-establishment depression scale can be suitable for the experimental group and the criterion group .
7.The sub-scale and the scale of the self-establishment depression scale from t-test reaches .01 level of significance, another time hit ratio value of discriminant is 0.93, both show that the self-establishment depression scale by this study can distinguish the experimental group and the criterion group efficiently. And at the estimation of multi-sample-latent-means structure shows the criterion group’s latent mean is lower than the experimental group’s, that means this scale can distinguish the experimental group and the criterion group usefully at the same time.
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盧梭教育哲學思想之研究張育瑛 Unknown Date (has links)
第一章緒論 探討了「兒童化的成人」與「成人化的兒童」呈現了台灣的「人性危機」,也可稱是「教育危機」。人們尚未達到啟蒙以來的理想成為獨立、自由、自主的人性狀態,而盧梭這位相當接近我們當代思維的哲人被稱為「人性權利的恢復者」,以及「童年的擁護者」。他不僅是一位舊時代的批判者,更是一位新時代的設計。盧梭之思維對於當代各種人性問題的分析仍然精闢透徹,本文希冀透過盧梭之眼作為闡述與批判我們當前危機的理論依據。
一般人很習慣地從文學、政治與教育三個角度來詮釋盧梭,讀者依據自身的興趣來揀選某一個詮釋的視角。將作者思想切割的結果導致人們對盧梭思想的含糊與矛盾或是盧梭人格之異常感到難以理解。本文將以盧梭的《第一論》《第二論》、《社會契約論》、《愛彌兒》、《懺悔錄》、《對話錄》、《遐思錄》為研究血肉,前四本為「理論性著作」與後三本為「自傳性著作」,考察盧梭理論性與自傳性之間的辯證關係來從文學、政治與教育的三個面向綜觀盧梭的思維與其心靈。
本論文透過三個詮釋循環的步驟對於盧梭的部分與整體不斷地進行理解。步驟一是依據盧梭作品的年代順序對於文本進行理解。步驟二是根據盧梭作者本人對於其性格與文本的詮釋與評價,來支援研究者對其文本整體的理解。步驟三是透過重要二手文獻對於盧梭的詮釋來補充對盧梭的理解。由這三個步驟得出兩條理解盧梭思想之進路:進路一是自傳與理論的系統關係,進路二是教育與政治的辯證關係。本人將以上的詮釋步驟與理解之進路繪製成「理論架構圖(一)」與「理論架構圖(二)」,也是本論文各章節之骨架。
第二章 啟蒙時代與盧梭,主要根據「理論架構圖(一)」在第一節 啟蒙時代 考察盧梭的時代背景—日內瓦與法國。在 第二節 盧梭其人 再概述盧梭生平經歷的與探討盧梭之性格。最後在 第三節 《懺悔錄》、《對話錄》、《遐思錄》:對自我之剖析 闡述盧梭的自傳性著作與理論性著作之系統關係。根據以上三節作為綜觀盧梭思想與其人之背景知識。有一點至關重要的是,盧梭的自傳性著作不僅是作為「自傳」具有「自我辯駁」(Self-justification)的作用外,更兼備「自我揭示」(Self-revelation)的哲學意義,盧梭懷有將自己一生的經歷作為一種「人生範例」與「道德寓言」的哲學企圖。簡單來說,盧梭的自傳和理論之間有綿密的系統關係。
第三章 墮落的文明狀態、烏托邦的自然狀態與救贖之路,筆者從綜觀的角度探討了盧梭政治教育哲學思維的整體架構,也就是本文的「理論架構圖(二)」。在現代的向度裡,盧梭痛陳18世紀的文明疾病之根源,他以《第一論》作為文明疾病的診斷書。接續《第二論》在過去的向度裡找到了自然狀態與自然人作為診斷當前墮落的文明狀態與情感生了病的文明人之診斷標準。最後,盧梭很明白救贖的希望不在過去而在未來,人們不可能重新回到蠻荒的時代變成「自然人」,他提出了三條通往救贖之路—公民、新自然人與孤獨者。盧梭在《社會契約論》指出他心中「理想的社會秩序」—「公民」如何可能。而《愛彌兒》則為盧梭「理想的教育圖像」,也就是探討「新自然人」如何在墮落的文明狀態中重新養成的教育過程。盧梭本人對自身文明病徵治癒之方式是退回到社會之外,作為一個孤獨的遁隱者與遐思者,雖然盧梭在「自我放逐」的歷程獲得了心靈療癒的力量寫出了如《愛彌兒》與《社會契約》的巨作,但正是這些嘔心瀝血之作成了遭受社會流放的理由,而命運的最終,孤獨流浪者用了絕對的方式遁隱到他的內心世界不再同時代人對話,這不並是一條真正通往救贖之路。
本文第四章 盧梭之人類圖像,將先從《第二論》與《愛彌兒》考察盧梭對「人性」概念的探討,前者是從「人類發展史」整體的人類之角度,後者是從個體「人性發展史」的角度出發。這兩個側面勾勒出盧梭「人類圖像」的全貌。第一節 人性之基本預設 將探討盧梭對人性的基本看法,有一點需要強調的是,盧梭—曾懷抱著成為當時代的「俄耳浦斯」音樂家夢—或許多少有音樂家的思維,他希望創作出「情感」與「理性」彼此和諧的人性奏鳴曲。盧梭雖然高舉了情感的旗幟,但他不捨棄理性應有之地位。第二節 從自然狀態走向文明狀態 將闡述盧梭對人類文明發展的想像,人類如何從過去最純粹的「自然狀態」邁向人類的「黃金時期」,最後走入「墮落的文明狀態」—現狀。最後,盧梭主張只有好的政府才能培育出有道德之公民,而好的政府要免除對人們的宰制與歸順,良好的社會制度能夠改變人類的本性,使人從個體到公民,盧梭認為理想的社會秩序是建立於「普遍意志」之上的理想社會。
本文第五章 盧梭之教育理論 之 第一節 自然教育基礎之設定 與 第二節 個體發展之四個時期 主要按照《愛彌兒》的文脈,對盧梭的教育理論進行概念的整理。筆者在 第三節 對照的教育範例 對勘了《懺悔錄》裡的盧梭與《愛彌兒》裡的愛彌兒的生命經驗與教育歷程,以豐富對盧梭教育理論的整體性理解。《懺悔錄》展現了盧梭個人的人性歷史,筆者以此作為「自然教育的想像範例—愛彌兒」之對照的教育範例。最後,第六章 總結了盧梭與教育實踐,作為回應了本篇論文的起始問題「成人化的兒童」與「兒童化的成人」救贖如何可能—情感教育與理性教育並重,也就是一種全人的教育,而另類教育成了指標。
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