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研究生: 胡元翰
Foo, Yuan-Han
論文名稱: 《尼各馬可倫理學》對馬來西亞中學的道德教育蘊義
The Significance of Nicomachean Ethics for the Moral Education of Malaysia Secondary Schools
指導教授: 蘇永明
Shu, Yung-Ming
口試委員: 彭煥勝
Peng, Huan-Sheng
王俊斌
Wang, Chun-Ping
學位類別: 碩士
Master
系所名稱: 竹師教育學院 - 教育與學習科技學系馬來西亞境外碩士在職專班
Overseas In-Service Master Program in Malaysia, Department of Education and Learning Technology
論文出版年: 2022
畢業學年度: 110
語文別: 中文
論文頁數: 73
中文關鍵詞: 尼各馬可倫理學亞理士多德馬來西亞中學道德教育
外文關鍵詞: Nicomachean ethics, Aristotle, Malaysia secondary schools, moral education
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  • 本文研究《尼各馬可倫理學》對於馬來西亞中學在德育方面的蘊義。研究目的有六個。針對此研究目的,得出的研究結果有以下六點。
    一、亞理士多德的思想遵循有機的成長理則,呈現出非常多元和複雜的面貌。但其思想非常有系統,學科之間互相關聯,可以五種連接媒介來統一。他的研究非常科學和開放,會不斷更新和改進,因此有時會出現前後不一或矛盾的情況。
    二、亞氏的德育模式主要分成目的論、中庸之道和實踐智慧三個部分。亞氏認爲萬事萬物都以善為目的,但他强調終極目的,也就是最高善。他認爲人的最高善是追求幸福。他認爲善是一種恰恰好的狀態,也就是中庸之道。他强調實踐智慧,也就是通過反復的練習與實踐,來養成良好的習慣。
    三、亞氏認爲友愛是一種德性或包含一種德性。他把友愛分成品德型友愛、快樂型友愛和利益型友愛三種。當中他特別重視品德型友愛。
    四、在馬來西亞三大主流中學中,國立中學的德育相當有系統,但過於僵化,應該加入更多人性化的部分。華文獨中的德育有渾厚的中華文化為背景,但容易刻板與脫節,應該適度調整,順應時代。國際學校的德育走向多元與融合,但是容易失焦,應該通過實務操作來强化。
    五、參考亞氏提到的三種政體與變體來建構學校人際關係管理模式。教師以君主制管理班級。學校以貴族式管理教師和員工。同儕之間實施資產制或民主制。學校與家長之間實施貴族制。
    六、在班級管理上,教師可通過三點來培養學生的品德修養。第一、教師以身作則,通過身教來影響學生。第二、教師通過真實情境的發生來引導學生。第三、教師創造情境,來讓學生學習。在德育課程的設計上,可通過核心價值的植入、活動、教師引導與制定制度來培養學生自愛的内涵。在缐上教學的實施上,以品德型友愛為主軸,再適時地輔以快樂型友愛和利益型友愛來提升學習趣味。


    This paper studies the implication of Nicomachean Ethics for the moral education of Malaysia secondary schools. There are six research objectives. According to these research objectives, the following outcomes are produced. 1. Aristotle's thought follows the principle of organic growth, showing a very diverse and complex appearance. But his thought is very systematic, and the disciplines are interrelated and can be unified by five binding agents. His research is very scientific and open, constantly updated and improved, so there are some inconsistencies or contradictions. 2. Aristotle's moral education model is mainly divided into three parts: teleology, moderation and practical wisdom. Aristotle believed that all things have good as their purpose, but he emphasized the ultimate purpose, which is the supreme good. He believes that the supreme good of man is the pursuit of happiness. He believes that virtue is a state of being just right, that is, the golden mean. He emphasizes practical wisdom, which is to develop good habits through repeated practice. 3. Aristotle believes that friendship is a virtue or contains a virtue. He divided friendship into three types: morality, happiness and interests. Among them, he pays special attention to the moral friendship. 4. Among the three mainstream secondary schools in Malaysia, the moral education of national secondary schools is quite systematic, but it is too rigid, and more humane parts should be added. The moral education of independent Chinese secondary schools has a strong Chinese culture as the background, but it is easy to be rigid and out of touch. It should be adjusted appropriately to adapt to the times. The moral education of international secondary schools is moving towards diversity and integration, but it is easy to lose focus and should be strengthened through practical operations. Fifth, refer to the three regimes and variants mentioned by Aristotle to construct the school interpersonal relationship management model. Teachers run their classes in a monarchy. The school manages teachers and staff in an aristocratic fashion. Equity or democracy can be applied among peers. Aristocracy is enforced between schools and parents. Sixth, in class management, teachers can cultivate students' virtues through three points. First, teachers set a role model to the students. Second, teachers guide students through the real occurrence in the school. Third, teachers create situations or opportunities for students to learn. In the design of moral education courses, the connotation of students' self-love can be cultivated through the implantation of core values, activities, teacher guidance and formulation of systems. In the implementation of online teaching, morality-based friendship is the main stream, supplemented by happiness-based friendship and benefit-based friendship to enhance learning interest.

    第一章 緒論 1 第一節 緒言 1 第二節 研究方法 8 第三節 名詞釋義 9 第二章 亞理士多德的生平與思想 10 第一節 亞理士多德的生平 10 第二節 亞理士多德的思想演進 12 第三節 亞理士多德的著作 14 第四節 亞理士多德的思想脈絡與系統 17 第三章 尼各馬可倫理學德行論 21 第一節 倫理學概述 21 第二節 德育的目的 22 第三節 德育的内容與方法 24 本章小结 26 第四章 尼各馬可倫理學論友愛 27 第一節 友愛概述 27 第二節 友愛的性質與友愛的種類 29 第三節 友愛中的管理模式 32 第四節 學校中的倫理關係 34 第五節 師生正當的倫理關係 35 第六節 人際關係以自愛為本 38 第七節 從個人到群體的拓展 40 本章小結 41 第五章 尼各馬可倫理學的道德教育蘊義 43 第一節 班級管理上的德育蘊義 43 第二節 課程設計中的德育蘊義 46 第三節 線上教學的德育蘊義 48 第四節 馬來西亞道德教育檢視 52 第六章 結論 58 參考文獻 63 附錄 65 附件一 XX獨中2018年經典科初中一課綱 65 附件二 XX獨中2018年經典科初中二課綱 69 附件三 2018年XX獨中經典課全年策劃規劃 72 表次 表一 馬來西亞三大主流學校與學生人數比對 1 表二 亞理士多德著作類別與名字 14 表三 友愛的特質與類別 30 表四 友愛雙方的歸類 30 表五 政體、變體及治理形式 32 表六 馬來西亞三大主流中學的道德教育課綱對比 54 表七 馬來西亞三大主流中學的德育課程整體分析 56

    中文文獻
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    西文文獻
    Aristotle (1999) Nicomachean Ethics. Translated by Terence Irwin Indiana: Hackett.
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    Carr, David and Steutel, Jan (Eds.) (1999). Virtue Ethics and Moral Education. London: Routledge.
    Chang, Lee Hoon (2013) Revisiting the values in Moral Education for Malaysian Schools. Journal of Research, Policy & Practice of Teachers & Teacher Education Vol. 3, No. 2, 49-59
    Habermas, J. (1987) Knowledge and human interest. Translated by Jeremy Shapiro. Cambridge: Polity Press.
    Jaeger, Werner (1948) Aristotle: Fundamentals of the History of His Development.
    Translated by Richard Robinson London: Oxford University Press.
    Vishalache Balakrishnan (2010) Transformation in Education in Malaysia: A look into Moral Education Syllabus. I-manager’s Journal on School Education Technology Vol. 6, No. 2, 14-19

    其他文獻與線上資源
    XX 中學經典科全年課綱 (筆者任經典科主任時的文件存檔)

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