英國戲劇教育家Dorothy Heathcote在1970中葉發明了專家衣缽（Mantle of the Expert）教學策略，這是一種以社會角色為學習框架，整全系統性思考為基礎，引導學生認識世界，進而建構學生個人知識的方法，主張將戲劇視為學習模式發展出學習劇(drama for learning)。經過筆者由文獻的探究發現，過去對此方法的研究，多半專注在方法的功能性運作和效度的驗證上，卻缺乏的是以哲學的反思，去理解這個方法的背後成因。因此，本研究聚焦在這個基礎，以找出隱身在方法背後的思考與教育理念所產生的運作法則。為此，本研究方法採取溫和的詮釋學與默會致知理論，透過詮釋學的方法對蒐集的文獻進行理解、解釋與應用的檢證，以默會致知的理論與方法，向專家衣缽方法進行深究與開展。首先，本論文為Mantle of the Expert的中文譯名重新定義，在重啟文獻研究，修正過去譯名的模糊性，還原Heathcote命名的真實意義，將此名稱重譯為專家衣缽，強調其著重師徒傳承之意。據此，開展了專家衣缽教學模式的底層的運作系統－教育圖像、功能運作、支持的理論、教育美學（educational aesthetics）的定位。 在教育圖像的研究裡，本論文以師生互動模式為研究中心，建置了學生、教師的圖像，進而開顯出動態的師生互動模式，展現Heathcote的教育視野，視好的教學為動態而非靜態模式；在此教學法的功能運作的探究裡，發現Heathcote主張一種貼近人本來的學習模式－在社會中學習，故此，專家衣缽必定在教師引導和學生一起建置的社會狀態下進行致知；在方法的背後支持的理論體系裡，發現了五種理論支撐：Polanyi的默會理論與個人知識；Vygotsky的社會認知發展理論；Goffman的擬劇論、角色框架理論；Hall的文化理論裡的基礎訊息系統；Brecht的社會傾向的疏離劇場的形式與內容。承上述之研究，本論文發現了專家衣缽的真正目的在優質教育，而不只是戲劇藝術教育，Heathcote關注的是教育的普遍性，而非特殊性，因此，專家衣缽呈現出這樣的特質：一、「專家衣缽」典範是一種以創造來引導學習的教學模式；二、「專家衣缽」典範以「角色」（role）作為學習框架；三、專家衣缽典範定位於教育美學的範疇；四、以內容中心玩出能力。本研究企圖以這樣的深究，了解隱身此方法背後的複合式的內容與深層結構，讓專家衣缽這個教學典範成為可以理解與把握的方法，不再神秘。 / Dorothy Heathcote, a British drama educationist, invented “Mantle of the Expert”, an instructional strategy, in the mid-1970s. This is a method based on holistic systematic thinking. It guides students to comprehend the world, and helps construct students’ personal knowledge. She saw drama as a learning model (drama for learning). From the author’s exploration into the literatures, it was found that previous researches focused mostly on the functional operation and verification of its validity of this method, and is lacking in the understanding for the origin of this method with philosophical reflections. Therefore, this dissertation focused on the basis of the method, and tried to find out the thinking behind it and the principles of operation stemmed from her ideas of education. Thus, the research adopted the theories of moderate hermeneutics and tacit knowing, tried to comprehend, explain and apply the literatures collected in a hermeneutic way, and furtherer explored and developed this strategy though the theory and method of tacit knowing. Firstly, the dissertation redefined the Chinese translation of “Mantle of the Expert”. Then it restarted researches on the literatures, resolved the ambiguity of previous translation, and restored the real meaning behind the name given by Heathcote. “Mantle of the Expert” is re-translated as “專家衣缽” to focus on its emphasis on the inheritance between teachers and students. As a result, the operative systems under “Mantle of the Expert”—education-picture, functional operations, supporting theories, and its position in educational aesthetics—were revealed. In the aspect of education-picture, the dissertation took the interactions between teachers and students as the center for research, established the pictures of students and teachers, and revealed dynamic teacher-student interactions. Heathcote’s perspective on education, which sees good instruction as more dynamic than static, was revealed. In exploring the functional operations, it was found that Heathcote suggested a model that is close to the way men to learn—learning in the society. Therefore, in “Mantle of the Expert”, knowing must be acquired in a social situation constructed by students with guidance from the teacher. As to the supporting theoretical systems, five theories were found: Polanyi’s Tacit Theory and Personal Knowledge by Polanyi; Vygotsky’s theory of social cognitive development; Goffman’s Dramaturgical Theory and Role Distance Theory; Hall’s Primary Message Systems in his cultural theory; forms and contents from Brecht’s Theater of Estrangement. From researches mentioned above, the essay found that the real purpose of “Mantle of the Expert” is for quality education, rather than education of dramatic art. She focused on universality of education instead of particularity. Therefore, these qualities are shown in this strategy: First, the paradigm of “Mantle of the Expert” is an instructional model that guides learning through creation; Second, the paradigm of “Mantle of the Expert” uses “role” as the frame for learning; Third, the paradigm of “Mantle of the Expert” is positioned in the realm of aesthetics of education; Fourth, abilities are developed through content-centered playing. With this in-depth exploration, this dissertation tried to understand the complex contents and deep structures hidden behind this method, and made this instructional paradigm an understandable and applicable method that will no longer be mysterious.

在高科技運用的年代，吾人已習慣與科技共處，新型態的智慧科技逐漸影響現代人的生活，科技愈是進步就愈加速人類摒棄傳統靈光的傳承，使人類養成依賴科技技術完成各項任務的態度，這種現象在當今的教育場域已蔚然成形，使教育現場的風景發生異化與質變，這樣的現象是有助於教育更趨近於理想？抑或是與教育本質越行越遠？本論文從Walter Benjamin面對機械複製時代提出的美學觀出發，因十九世紀複製技術造成市場的流通，導致資本主義的發達，文化工業量化的劣質品充斥，降低人們的生活品味與品質卻不自知。Benjamin採取一種彌賽亞救贖的美學觀試圖消解資本主義與文化工業造成的危機，並企圖在傳統靈光消失的現代化社會中，嘗試尋找適合新時代的靈光。當今社會已邁向人類與科技相互交纏的後人文時代，針對「教育美學蘊義探析：數位科技與教育靈光的靜態辯證」而言，本研究建議面對科技與人界線混淆的後人文境遇，教育可以應用Bejamin強調「否定性」與「星叢思維」之「救贖美學觀」，透過多元觀點的自省與開展，應注重「去標準化作業模式」、「陶養美學人文內涵」、「數位科技作為輔助工具」、「鼓勵創意文化發展」與「合作分享共好共榮」等面向，據此導引教育本質的靈光持存，重塑新時代的靈光。 / Living in the high-tech era, human and technology have been closely intertwined. Emerging Technologies not only gradually change people’s way of life, but also unconsciously influence educational practice. Facing this condition of overdependence on science and technology, the author is curious to ask: will high-tech application make education better? Or worse? This dissertation takes Walter Benjamin’s aesthetics in age of mechanical reproduction as starting point, the author analyses Benjamin’s Messianic redemption aesthetics for replying the crisis which is caused by capitalism and the culture industry, and attempting to seek ”Aura” which is disappeared with the death of tradition. Under post-human context of humanity and science entanglements, this study suggests education can apply Benjamin’s aesthetics of "negativity" and "constellation of thinking" to unfold pluralistic educational horizons, and also can pay attention to "di-standardizing of educational practice "," cultivating humanities "," integrating digital technology as a instructional supplementary tool", " encouraging creativity and cultural development "and "cooperating for sharing common prosperity ", the author anticipates to lead and reshape new “Aura” for the age of digital reproduction.

「當代的教育有被多數人當成一項藝術來實踐嗎？我們的教育有美嗎？教育如何成人之美？我們又如何觀看教育之美？」本研究採用藝術家、教師與教育研究者三位一體的研究取徑a/r/tography（art-based forms of educational inquiry）並混合多元研究方法、跨領域理論交互辯證以及表達性藝術實踐行動，旨在試圖超越目前科學家、藝術家、心理分析學家與教育家各自觀看世界的方式。本研究戮力創新教育美學研究取徑，以跨領域對話回應研究提問。 本研究借喻近代攝影史上最重要的變革演化：新紀實（The New Documentary），將其預設並倡議為一種後現代背景下之教育美學的多元視野（長鏡頭），以做為「教育的生命（神經性）、生成（藝術性）、生態（靈性）」的觀看之道。研究者並創作一系列新紀實攝影作品，期以多元真相涵化單一紀實的缺陷，改以不完美的長鏡頭與檔案的中性特質，一方面認清教育紀實的虛妄無明，另一方面則從教育的限制裡生出另隻眼。 教育美學所揭示的實踐智慧，大多來自「人如何描述眼前的世界」，故本研究深入梳理近二十年的神經科學對於視覺腦（visual brain）與靈性冥想（meditation）活動的研究成果，探究藝術家的實踐歷程以及進行藝術評論文本分析，並依多年田野經驗重新設計了一系列合作式彩繪曼陀羅（Cooperative Mandala Coloring）表達性藝術活動，以求能更充份反映榮格學派（Jungian Psychology）之共時性（synchronicity）理論與推演新時代靈性生態觀點，最終援引本質直觀的現象學（phenomenology）進行詮釋。 本研究成果特別關注青少年處於神經美學、藝術實踐與靈性成長之間精神流變（spirit flux）歷程，建議首先提供真誠友善的安全空間（safe space）、引入神馳（flow）的靈性體驗、以藝術活動滿足個體化的表達性需求（expressed needs）、在人我關係中創造利他的美感經驗。新紀實視野下的後現代教育美學倡議「自我陶養」、「德美一致」與「三性一體」，教育必需讓人有力量、有光芒、有夢想，始能真正啟動教育最美的樣子。 / This study borrows ‘the New Documentary’, the most important evolution in the photography history, as a metaphor to presuppose and advocate ‘the Lens’ as a diverse vision of education aesthetics under its post-modern context. It is utilized as a way to perceive the life (Neurological), the formation (Artistic), and ecology (Spiritual) of education. In this study, a series of the New Documentary work has been created. Two decades’ research on visual brain and meditation in neuroscience has been reviewed. The researcher also inquired into the artists’ journey of praxis and criticized numerous art reviews. Moreover, a series of Cooperative Mandala Coloring work has been redesigned based on the researcher’s years of practical teaching experience. This Cooperative Mandala Coloring, an expressive artistic activity, is adopted in present study to reflect Jungian Psychology’s theory of synchronicity, deduce the spiritual and ecological perspectives of new age, and interpret the phenomenology. The results of the present study particularly focus on adolescents’ spirit flux in neuro-aesthetics, art praxis, and spiritual development. The researcher proposes friendly safe space and spiritual experience in flow. It is also suggested that young individual’s expressed needs be fulfilled through artistic activities and altruistic aesthetic experience be created through relationships with others.