The topic of this work is "Playing in Heterogeneous Classes - Comparative Study on Kindergartens of Common versus Waldorf Type". The theoretical part deals with the definition of the pre-school aged children's need of playing, the development of playing, the need of a playing partner and the function of toys. Then it focuses on playing in the General Educational Plan for Pre-School Education, playing integration into the daily routine of a kindergarten and benefit of playing for a child and a teacher. It describes the specific features of a heterogeneous group of children and their relationship to playing. It also discusses the characteristics of a Waldorf kindergarten. In the end of the part the School Educational Plan of the studied schools is shown. The practical part of this work is based on monitoring children during their free playing time in the chosen kindergartens. The time daily devoted to free playing, the ways the teachers react to free playing and which types of playing are most common were the objectives of the research. The work then names toys recommended for a heterogeneous class by the teachers, toys chosen by children, how younger children are integrated into the older children's playing and vice versa. Then, by using a questionnaire, following data will be obtained from parents...

The thesis deals with the history and the present of waldorf schools founded by Rudolf Steiner. Also describes media literacy with an emphasis on new media. It covers the way how the new media education is embedded in the Czech educational system. As a particular example served curriculum of the school subject Information and communication technology of the waldorf secondary school in Prague. The thesis also describes the way of media education in Germany. In the second part of this thesis can be found an evaluation of the questionnaire made in secondary waldorf schools in Prague and Semily which had to learn the status quo of (new) media literacy of the students and their relationship with modern technologies. The end of the thesis deals with the suggestion of improvement of the tuition based on the German model.

This thesis deals with the system of schools in Waldorf and the education of Waldorf kindergarten teachers in the Czech republic. The theoretical part is focused on the personality of Rudolf Steiner and his philosophy, followed by the formation and spread of Waldorf-type schools in the Czech republic. Next, it is focused on the Association of Waldorf schools and the Association of Waldofrn kindergartens, which support the education of Waldorf teachers. An element of the theoretical part is also an analysis of the education of teachers for Waldorf kindergartens. The goal of the practical part is to determine the continuity of each individual grade of education of Waldorf schools in the Czech Republic, and a focus on research, whose goal is to find out the continuity of the individual grades of education of Waldorf schools in the Czech Republic.The next part is dedicated to an analysis of the 'School educational programs' of selected Waldorf kindergartens and their comparison thereafter. Organisation and the content of educational seminars for Waldorf kindergarten teachers and a task 'Association of Waldorf kindergartens in organising educational seminars' is described in the next part. The conclusion of the practical part is based on a survey among teachers of Waldorf kindergarten teachers. The goal...

本文從對環境危機的關懷切入，討論人類中心論如何造成人類對大自然的恣意剝削與破壞，包括基督教義、理性主義、機械世界觀等等，使人類將自然界當作實現個人利益的工具。隨之而起的是「生態中心的轉向」，人類逐漸把自己看做是更大尺度主體的一份子，大自然本身應該是一個具備自我組織與生發能力的有機體，其中每一個組成份子都有其價值與意義。 生態中心論包括大地倫理學、深層生態學及蓋婭理論，其對於大自然與人類的觀點，以及環境倫理的看法，與中國的道家哲學十分相近。於是本文接著從道家思想中，闡明其與生態中心論共通之處。最終得出三個要點，堪做為環境教育的啟示： 1.人應領悟到自身與大自然之間密不可分的關係，並且尋回其間的連結。 2.人應有充分的機會體驗這種連結，並致力回復大自然運作的規律。 3.人應努力實踐自身與大自然的共生；達到逍遙無為的和諧自由之境。 從這三點出發，筆者認為一切的環境教育與環保作為，在知其然之外，更重要的是知其所以然。人既然與自然性本一體，就應該從這一點出發建構環境教育的核心基礎。於是提出召喚、共鳴與覺醒的三個步驟。 召喚原則對應的是人是否具備真誠面對自身生命狀態的品質；而在教育原理中，必須重視啟發性的原則，透過故事、感動的經驗、美好的圖像、與大自然親密的互動等等，喚起個體內在與大自然的本來連結。 第二步驟，是讓個體盡可能地經驗大自然與人類之間密不可分的關係，以及大自然如何以極度的包容性與豐富性，含納萬物。其中對應到的人性品質是「愛」，一種一體感與連結感的體驗。體驗性是其中必要的教育原則。 最後，在了悟天人合一、物我和諧的真相之後，個體便可以達到充分認識自己與自然、以及界限所在的「覺醒」狀態，其中隱含的人性品質為「自由」。儘管自由是不易達到的，但個體在覺醒的狀況下實踐自身最大的利益，亦是充滿意義的奮鬥過程；也因此，到了這一步，環境教育可以真正讓一個置身大自然中的人類，清楚而堅定地為保護環境獻身。 整體而言，本文嘗試建構一個環境教育的進路，使自然中的小生命，回歸到生命與自然的真實面貌，並從此一更深廣的本質出發，以達到最終生命意義的實現。而第五章討論之華德福教育中的環境教育觀，亦為本文之結論提供旁證。 / To look for a proper approach of environmental education, through concerning recent worldly crisis, the study take three aspects of seeing the relation between human beings and the nature, as the source of homo-centrism. They are Christian, Rationalism and mechanical paradigm of science. Composite to the points of human-centrism, eco-centrism, including “land ethics”, “deep ecology” and “Gaia theory”, arose as a reflection to see the nature as more holistic and lively system. The ancient Chinese philosophy, Daoism, corresponds eco-centrism on a higher and more self-realizing level. These two theories, eco-centrism and Daoism, both dedicate an approach of environmental education to the common nature of human and the nature itself. Only through define selfness as part of nature, human beings will take responsibility for environment. The task of education is to recall the same essence of the nature and human beings, and experience it plenty, then to reach a clear conscious of being in nature. The approach of teaching and curriculum of Waldorf Steiner school is taken as an example to reflect three concepts held by the author. These three concepts raised, initiating, experiencing and practicing, are the conclusion of this study.

The thesis is focused on the game in the Waldorf kindergarten, Nerudova 53, České Budějovice. In the theoretical part I deal with the characteristics of Waldorf early childhood education by Rudolf Steiner, I am engaged in the general educational program, in key competencies and in to the game and its definition and characteristics. The practical part is composed of a collection of the games and analysis of their key competencies from the point of view of developing child skills.

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.