這是本第一人稱敘事的論文，研究者帶著「青少年哲學教學如何可能？如何進行？如何在行動中形構課程？」的研究意圖投身另類教育現場－北市自主學習實驗計畫－由實習教師、兼任教師、專職教師暨導師，歷時凡五年，往來於教學與研究的雙重場域。教育現場提供「微觀」取向的見解與經驗；而教育理論、哲學等理論框架的研究者背景對教學信念與舉措起著指導作用，同時因「敘說」的學習及實驗計畫提供的滋養，提昇教師專業並轉化研究歷程，自我也有所蛻變。 　　是以進入論文書寫階段便超越原先研究目的，更且涵蓋：課堂如何成為參與者的心智、情意活動的平台？學習者如何超越、跨出課堂？課堂以外的諸般條件此間如何作用？面對師生關係的覺察與種種行動體驗，如何形構由教師發聲的哲學？以上種種且於反思回觀後企圖做「可普遍化」的談論，並公開教師知識，以為意者參照。 　　研究進路為質性研究方法中的生命傳記敘說取向，文本採集使用Fritz Schütze開展的敘述訪談法，訪談就讀實驗計畫期間參與研究者開設之哲學課與寫作課的兩個案例(其中一人現就讀外轉公立高中，另一仍就讀實驗計畫)，並且同時訪談其家長(本研究皆為母親)敘說文本，作為家庭生活與學校生活的參照。資料分析以Rainer Kokemohr的參照推論分析為主軸，輔以 F.Schütze、Moustakas並借用Bruner和Lévi-Strauss的見解。同時研究者的相關研究紀錄與學生作品亦是重要資料。由學生文本、家長文本與教師紀錄、蒐集的現場資料，構成了詮釋現象和形構理論的三角。 　　研究結果發現敘說可作為課堂「橫向聯繫」的滋養與方法，有助於知識、技能的學習、更且聯繫學習社群的各個參與者；而對參與者的想像因敘說生命故事與家族治療的影響，將個體的「我」看作帶著家庭、文化充滿故事的生命體，而這生命有著「父-母-子」的三角結構。本研究發生的場域－青少年哲學人文的課堂－藉「外化」的作用，透過創作達致思辨，在Logos和Mnemosyne(=memory)兩面向上相輔相成，而敘說可作為創作的幫助，並且也是促成外化作用生發的一種方式。研究建議，青少年哲學、寫作等課堂可觀照討論內容與課題(theme)、進行方式和探究團體的形成。 　　在互為閱聽的學校課堂中，生命得而賦權，並增加「邂逅」的機會，從而得獲教育，生命因之蛻變。教師便是形構邂逅場域的人，預設邂逅可能條件的關鍵；他的權威用以增進聯結，並在倫理上應自我取消，而形構邂逅場域的重要能力之一，便是造型力。 　　邂逅場域的形成，正可作為學校存在的特徵、價值和經營方向，而另類教育、另類學校的存在，正是提供不同邂逅的可能條件。正如身為教師的研究者得而開展迥異於體制教育的青少年哲學與寫作課程，適可作為教育典範的競逐參照，另類教育承諾了不同的教育希望，而研究者對自身生命史與論文寫作時的教師角色和研究者角色的選擇與反思，亦可作為進行教師行動研究的參考。

臺灣華德福教育乃四一○教育改革浪潮之一環，宜蘭慈心華德福首先發展為K-12之完全學校，具指標意義。本研究為具自傳性、反思取徑之課程行動研究，帶有民族誌色彩。研究目的在以華語文課程為範疇，敘說慈心華德福中小學課程實踐暨轉化歷程，呈現華德福學校語文課程與教學，構思課程系統圖像，探究教師圖像與學校圖像。 　　本研究採參與觀察法、訪談法、文獻分析與自我研究法，由學校工作小組既有資料與研究我的反思書寫，採擷同仁觀點，形成「公開知識」、「我觀點」與「他者觀點」之理解視角。藉由實踐者即研究者的立場，研究者透過「敘說」交織兩條軸線，其一，基於行動研究之經驗基礎，本研究為「教學我」之教學敘說反思與華德福教育之「課程理解」與「課程轉化」；其二，本研究為個案研究，場域為「研究我」服務之慈心華德福學校，聚焦「人智學」（Anthroposophy）啟迪下之華語文課程發展與實踐，及其中浮現之課程系統圖像。 　　研究發現﹕華德福語文課程於小學主要表現為口述故事、肢體與韻律活動、藝術活動等，以之進行教與學；中學著重語文的功能、現實性與規則，亦注重傳記、歷史故事與青少年發展之關係；高中階段與各門知識形成綜合文化學習與自我探究。就主課程而言，人智學啟迪之華語文課程系統圖像：「夢境」（一至五年級：童話、神話）、「真實」（六至八年級：文法：形式之現實；歷史：內容之現實）、「詩與思」（九至十二年級：詩的歷史理解、詩與哲學）。就學習者，透過主體與世界之互動，可開採出「旅程」隱喻：在世界中尋求自我；由自我走向世界。十二年一貫統整課程實為學習者的「永恆樂園」，各個主課程都是一面世界之窗，個體之小宇宙與意識進化史之大宇宙呼應，可理解為「天人合一」，整體課程由小學至高中呈U型對映浮現學習者「聖盃」圖像；研究者推導華德福之語文觀，「人」不同於其他物種，「個人自成一類」，導出人必發展屬己的獨一無二之語言。教師由個人學習旅程之「英雄」，變衍為課堂中捨身之「基督」或「佛陀」；語文教師探索外在與內面世界，為透過創作分享眾生的「吟遊詩人」。慈心學校課程演化之經驗可以「西遊記」為隱喻。慈心學校發展由美感團體朝向求真團體。 研究結果有助於理解人智學如何形塑華德福課程與教學踐行。研究顯示，統整課程之理解為教學統整重要基礎，教育實踐的究竟思考引領教師成長並為課程理解基礎。社群互動與共好的文化氛圍為課程發展基礎。華德福華語文課程在地轉化應持續關注教育本質、自我認同與對華語文之理解的內在辯證。 / Waldorf education in Taiwan is one of the influence and result of the 410 Education Reform (四一０教改). Ci-Xin Waldorf School in Yilan is the first to develop into a K-12 complete school system, which is a significant achievement. This study is an ethnography-like action research combining also autobiographical and reflective approach. The purpose of this study is to narrate the process and practice of curriculum delivery and transformation in Ci-Xin, to demonstrate the reality of language lessons and teaching in Waldorf School, to construct a systematic structure of language curriculum, and finally to study the ideal picture of being a teacher and of a school. 　　The methods that are applied in this study include participative observation, interview, documentation analysis, and reflection on personal experiences. With data from working groups in Ci-Xin School, my own reflective writings, and the opinions contributed by my colleagues, there are three points of views formed, which are "public knowledge", "my viewpoints" and "others' viewpoints". As the researcher is also a practitioner, two themes are formed through "narration". Firstly, based on action research, the study consists of the researcher’s narrative reflection of his own teaching and of the understanding and internalization of Waldorf curriculum. Secondly, as the thesis is essentially a case study of CiXin Waldorf School where the researcher works at, it concentrates on the Chinese language curriculum development and practice under Anthroposophy ideas and the emerging picture of curriculum system. 　　The conclusions are as following. Under Waldorf pedagogical ideas, language teaching and learning in primary school focus on oral stories, movements, rhythmic activities, and artistic exercises. In middle school, the emphasis is on the functionality, actuality, and rules of language. The relationship between biographies, historical stories and adolescence development is another importance. In high school, Chinese language courses together with other subjects and knowledges are integrated and synthesized into wide-ranged cultural learning and self-exploration experience. In terms of main lesson in Chinese language area, "Dream" is the main them for grades 1 to 5 to allow the children to immerse themselves in abundant fairy tales and myths. "Reality" is the focus for grades 6 to 8. Pupils at this stage learn a lot of grammar which represents the forms of the reality, and history which is the content of the reality. For grades 9 to 12, “Poetry and Thought” is the major learning in which the young people have a glance at the history of poems and of poetry and philosophy. As to learners’ experience, through the interaction between the subject and the world, they may grasp the metaphor of "journey", that is, to seek their own egos in the world and to explore the world through stepping out of themselves. The 12-year curriculum is the ''eternal paradise'' for learners. Each main lesson is ''a window to the world''. The inner world (microcosms) of each individuals and the universe of consciousness evolution are interweaving, which can be understood as "the unity of man and nature". The whole curriculum from primary to high school forms a picture of U-shape which reflects the "holy grail" experience of the learners. The concept of language teaching in Waldorf education as deduced from the research is that "Humans" are different from other species; "Each individual is a separate category" and therefore will develop his or her own unique language. A teacher originally is the "hero" in his or her own journey of learning and then transforms him/herself into "Christ" or "Buddha" who gives out him/herself in the class. A language teacher explores the outer and inner worlds and becomes a "bard" through sharing his or her creation on the way. The story of “Monkey King” can be a metaphor to demonstrate the evolution of language curriculum in Ci-Xin Waldorf school. This school is developed from an aesthetic community towards a community of truth seeking. 　　The result of this research helps to clarify how Anthroposophy shapes the curriculum and teaching practice in Waldorf education. It shows that the overall understanding of Waldorf curriculum forms the grounded foundation of teaching integration. And the philosophical thinking towards the nature of education guides the teachers’ self-development and understanding of the curriculum. Healthy community interaction and cultural atmosphere towards ''common good'' are the pillars of curriculum development. To support the contextualization of Chinese language courses in Waldorf education, we shall relentlessly pay attention to the intrinsic dialectic in the thinking about the nature of education, the formation of self-identity, and the understanding of chinese language.