蔡元培美感教育思想研究
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Date
1980-06-??
Authors
李雄揮
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國立台灣師範大學教育學系
Department od Education, NTNU
Department od Education, NTNU
Abstract
本論文題為：蔡元培美感教育思想研究。所謂美感，指的是在觀賞藝術品時所產生的心理感受。所謂美感教育，是指受教育者能夠感受到美感經驗的一種教育活動。本論文除緒論外，共分七章：第一章：蔡元培先生的生平做個簡略的介紹。第二章：對美感經驗與美感教育先做理論上的解析，以釐清本論文的研究內涵。第三章：整理蔡元培先生的理論體系，以探討美感教育思想在其理論上的地位。第四章：研究蔡元培先生的美感教育思想。第五章：批評蔡元培先生的美感教育理論。第六章：討論蔡元培先生思想的「中國化」的問題。第七章：則為本文的結論。
This study presents a critical analysis of Yuan-Pei Tsai's theory of aesthetic education. Historical approach and theoretical analysis are used to thoroughly investigate the following aspects of Tsai's doctrine of aesthetic education: Firstly of all, a biographical remark is exposed in order to depict the historical background of Tsai's theory of aesthetic education. As the first minister of education of the Republic of China, the president of National Peking University and the founder of Academia Sinica, Mr. Yuan-Pei Tsai played a very important role IN MODERN Chinese education not only by his unreserved offering himself to Chinese educational reform but also by his far-sighted educational philosophy. One of his important contribution to Chinese education is his proposal to implement aesthetic education in general education, which is exactly the theme of the present study. In Chapter II a theory of aesthetic experience and education is propounded as the foundation for analyzing Tsai's doctrine. Aesthetic education, as education of aesthetic experience , aims at cultivating human ability of empathy. Chapter III deals with the metaphysical foundation of Tsai's theory of aesthetic education. Influenced by I. Kant (1724-1904) and A. Schopenhauer (1788-1860), Mr. Yuan-Pei Tsai asserts the Will as the nature of the world and accepts the dualistic world-view. The world, according to Tsai, is composed of intelligibilia (noumenon) and sensibilia (phenomenon). The former, characterized by blind and dark will, is the absolute entity and can be comprehended only through intuition. The latter, full of varieties of human volitions drawn toward the Will of noumenal world, subjects to causality and spatiotemporarity and therefore can be experienced through sensation. Education, esp. aesthetic education, standing on the phenomenon and taking the noumenon as its end, is the bridge connecting these two worlds. Chapter IV concentrates upon the analysis of Tasi's doctrine of aesthetic
This study presents a critical analysis of Yuan-Pei Tsai's theory of aesthetic education. Historical approach and theoretical analysis are used to thoroughly investigate the following aspects of Tsai's doctrine of aesthetic education: Firstly of all, a biographical remark is exposed in order to depict the historical background of Tsai's theory of aesthetic education. As the first minister of education of the Republic of China, the president of National Peking University and the founder of Academia Sinica, Mr. Yuan-Pei Tsai played a very important role IN MODERN Chinese education not only by his unreserved offering himself to Chinese educational reform but also by his far-sighted educational philosophy. One of his important contribution to Chinese education is his proposal to implement aesthetic education in general education, which is exactly the theme of the present study. In Chapter II a theory of aesthetic experience and education is propounded as the foundation for analyzing Tsai's doctrine. Aesthetic education, as education of aesthetic experience , aims at cultivating human ability of empathy. Chapter III deals with the metaphysical foundation of Tsai's theory of aesthetic education. Influenced by I. Kant (1724-1904) and A. Schopenhauer (1788-1860), Mr. Yuan-Pei Tsai asserts the Will as the nature of the world and accepts the dualistic world-view. The world, according to Tsai, is composed of intelligibilia (noumenon) and sensibilia (phenomenon). The former, characterized by blind and dark will, is the absolute entity and can be comprehended only through intuition. The latter, full of varieties of human volitions drawn toward the Will of noumenal world, subjects to causality and spatiotemporarity and therefore can be experienced through sensation. Education, esp. aesthetic education, standing on the phenomenon and taking the noumenon as its end, is the bridge connecting these two worlds. Chapter IV concentrates upon the analysis of Tasi's doctrine of aesthetic