豐子愷童心觀的概念分析及其於教育上之應用
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Date
2011-09-??
Authors
李崗
Kang Lee
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Journal ISSN
Volume Title
Publisher
教育研究與評鑑中心
Center for Educational Research and Evaluation
Center for Educational Research and Evaluation
Abstract
本文旨在透過概念分析的方法，釐清豐子愷先生的童心觀究竟所指為何，同時也從當代教育的角度，詮釋其思想之理論涵義與應用之道。主要的論證過程如下:首先，考察海峽兩岸的相關文獻，指出目前研究成果之間的論爭與矛盾。第一，童心有時被視為一種童年經驗，有時又被視為一種人生理想。第二,有人將童心解釋為順應自然，有人卻將童心解釋為抗拒社會。第三，有人認為好奇心就是童心，有人認為創造力才是童心。第四，有人主張童心是個性的展現，有人主張童心是佛心的狀態。其次，回歸豐氏著作原典的引述與分析,本文企圖證成豐子愷歌頌的童心，其實是人人皆可擁有的一種生命情調。兒童常常不待教化已渾然天成，成人則需放下偏見以反璞歸真。不過,問題的關鍵並不在於年齡，造成差異的主要原因是眼光與心態。總括來說，其童心觀蘊含四項規準:一是「率真」,指人願意公開顯露自然的本性;二是「同情」,指人願意對世間一切現象都感同身受;三是「健全」,指人願意一視同仁地觀看世間事物的真相;四是「大人」,指人顧意不為物誘且通達萬變地待人處事。進而，說明豐氏思想與西方當代教育思潮的關係，一方面指出其童心觀並非受到Rousseau或Dewey的影響，另一方面發現Nietzsche與Montessori的主張與豐氏之童心觀有其相似之處。最後，針對豐氏童心觀於教育上之應用，提出若干具體建議:就師資培育而言，應教導實習教師正視童心的教育涵義，並且藉由童話閱讀、絕緣、涵養趣味、全新的心等方式來培養自己的童心;就家庭教育而言，父母應避免兒童的成人化，包括態度、服裝、玩具、家庭生活等四大面向，才能妥善保留孩子的童心，以免在成長過程中消磨殆盡。
The purpose of this study is to analyze Zi-Kai Feng's philosophy of the Naïve Mind, and to illuminate the application of his writings in education. First, the author distinguishes the Naive Mind from the Sophisticated Mind by four questions: (a) Would the person like to reveal his or her attitude publicly? (b) Is the person sympathetic to everything in the world? (c) Can the person perceive the holistic reality without prejudice? and (d) Is the person virtuous or not. Second, Zi-Kai Feng presents his views on cultivation of personality in many different places within his writings about stories, but he does not develop a single, coherent treatment of the topic. Therefore, the present author attempts to construct a systematic framework for understanding and interpreting Zi-Kai Feng's philosophy, literary works, and educational methods. Finally, some suggestions on teacher education and family education in Taiwan are proposed.
The purpose of this study is to analyze Zi-Kai Feng's philosophy of the Naïve Mind, and to illuminate the application of his writings in education. First, the author distinguishes the Naive Mind from the Sophisticated Mind by four questions: (a) Would the person like to reveal his or her attitude publicly? (b) Is the person sympathetic to everything in the world? (c) Can the person perceive the holistic reality without prejudice? and (d) Is the person virtuous or not. Second, Zi-Kai Feng presents his views on cultivation of personality in many different places within his writings about stories, but he does not develop a single, coherent treatment of the topic. Therefore, the present author attempts to construct a systematic framework for understanding and interpreting Zi-Kai Feng's philosophy, literary works, and educational methods. Finally, some suggestions on teacher education and family education in Taiwan are proposed.