八Ο年代以後，研究者開始著意突顯白馬湖作家群的存在，在學者先進們的努力考證下，這個文學集體已然是現代散文史上的既定事實，然而其中代表人物—夏丏尊長期以來並未受到應有的重視，因此對夏丏尊及其作品的深入研究更是刻不容緩的工作，這也是筆者進行這個研究的目的及價值所在。 第一章緒論，歸納與探討夏丏尊其人及其作品的研究成果，指出其中尚待提昇之處及本論文撰寫與論述過程中的期待視野，從而界定本論文的研究範圍並提出研究之方法。 第二章：筆者依夏氏不同階段的人生重心，將他的人生歷程分為三種面向，分別是學生時期、教師時期及編輯時期，冀求能夠條理清楚地呈現夏氏不同人生階段的殊異風貌。 第三章：夏氏的人生思想存在著許多雙重思考，意即他常常游移於事物究極的兩端之間，因此本章採取二元主題式的分析，進一步架構夏氏的人生思維體系，文中分為三個論題：夏丏尊的對日態度、改革意識及宗教情懷。 第四章：夏丏尊強調以人為中心的健全教育，提出受教材不等於受教育、自學和自己教育等主張，並認為勞動是健全人格教育的重要方式。筆者也從愛的教育本質以及感化教育的實踐方式兩個層次分別探討夏丏尊的情意教育。夏氏積極推動新文化運動，勇於推行白話文的實驗與改革，為新文學的普及奠定了紮實的基礎。 第五章：夏丏尊的作品分為敘事抒情的散文小品、批判世態的雜文評論以及初步嘗試的小說創作。筆者突顯夏氏具代表性的主題內涵，而後歸納其具象與情緒兼具、自由中體現精嚴的技巧表現。淡而有味是夏氏作品的整體特色，其創作兼具浙東土味的自然質樸與白馬湖風格的清淡雋永，呈現出豐富多彩的藝術風貌。 第六章：關於夏氏語文教學著作的研究，從文本表現的形式與特色談起，接著歸納此類作品的特色與功效，並且探究這些作品在語文教育史上的意義。關於夏氏翻譯作品的研究，包括夏氏從日本譯介的自然主義作品，以及從日本轉譯的俄國文學作品，除了探討他的翻譯理念，並深究這些作品在翻譯史上的意義。 第七章結論：夏丏尊兼具「教育家」及「文學家」的雙重身分，筆者從這兩方面做一總結，分別探討夏氏在現代教育史及文學史上的歷史定位，以及對照今日的文壇及杏壇又給予人們怎樣的啟發與借鑒。 附錄一〈夏丏尊文學活動年表〉輯佚夏丏尊作品，並考證作品發表順序及夏氏從事文學活動的時間。 附錄二〈夏弘寧致筆者信函〉收錄夏丏尊後人致筆者之信件。

本研究之目的在於比較蒙特梭利語文教育與全語言教育對不同年齡幼兒閱讀能力影響之差異。研究對象為接受蒙特梭利教育與全語言教育的中班與大班學前幼兒。研究者選取兩所位於台北市且實施蒙特梭利與全語言教育之幼稚園，依照這些受試者的年齡、家庭社經地位、在園時間、入園時間及畢保德圖畫詞彙測驗分數等條件後，進行配對選取，最後選取的總受試幼兒共58名。本研究中之幼兒閱讀能力指幼兒聲韻覺識能力、認字量與閱讀理解能力。研究工具在聲韻覺識測驗上採用侯淑柔、林佩蓉（2007）所編製之聲韻覺識測驗中之得分，認字與閱讀理解力採用楊怡婷（1995）改編之故事及自編之理解能力測驗，幼兒閱讀能力之資料皆至幼稚園對幼兒施測而得。 研究結果顯示，幼兒閱讀能力，有「年齡」的差異，大班生優於中班生；幼兒閱讀能力有「教學法」的差異，接受蒙特梭利教學的幼兒在閱讀能力的表現上優於全語言教育的幼兒；在「年齡」與「教學法」的交互作用上並無顯著之差異。而單獨進行大班幼兒閱讀能力的差異檢定發現，大班幼兒在聲韻覺識上的表現呈現顯著差異，接受蒙特梭利教學的幼兒在閱讀能力的表現上優於全語言教育的幼兒，而在認字和閱讀理解上則無顯著差異；在中班幼兒閱讀能力的差異檢定結果，中班幼兒閱讀能力表現無論在聲韻覺識、認字量和閱讀理解上皆無顯著差異。此外，針對所有閱讀能力測驗結果進行相關分析後，發現聲韻覺識、認字量和閱讀理解兩兩之間皆具有顯著之相關，而在控制聲韻覺識變項之後，認字和閱讀理解呈現顯著的高度相關，而控制認字變項之後，聲韻覺識和閱讀理解之間的關係便消失了，足見認字在幼兒閱讀能力中所佔之重要角色。 / The purpose of this study was to compare the literacy of young children who attended Montessori or Whole Language education program. Their literacy which includes word recognition, reading comprehension, and phonological awareness. The sample (n=58) consisted of the pre-kindergarten (age 4-5, n=26) and kindergarten (age 5-6, n=32). Schools were selected base on grossly similar school profiles on Taipei city. To control and match age, socioeconomic status (SES), the score of the Peabody Picture Vocabulary Test-Revised of the children whose attended different programs. Results of the study showed significant difference on “age” and “education program” : The children in the kindergarten whose literacy was better than the children in the pre- kindergarten；the children attended Montessori education program whose literacy was better than the children attended Whole Language education program. Significant different on “phonological awareness” : The children in the kindergarten of the Montessori education program whose phonological awareness was higher than the children in the pre- kindergarten of the Whole Language education program, but no significant difference on “word recognition” and “reading comprehension”. The children in the pre-kindergarten between Montessori education program and Whole Language education program showed no significant difference on “word recognition” and “reading comprehension” and “phonological awareness”.

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.