本研究旨在探討Zygmunt Bauman之倫理觀及其在道德教育上的蘊義，將Bauman的倫理思想作深入的分析，據以提出改善道德教育理論與實踐的建議。具體言之，本研究之目的如下：
一、探究Zygmunt Bauman倫理思想形成之背景與學術淵源。
二、探討Bauman對當代社會情境的分析。
三、分析Bauman對當代倫理危機的診視。
四、研討Bauman提出的倫理觀。
五、綜合前述研究結果，探究Bauman倫理觀在我國道德教育上的蘊義與建議。
根據前述之目的，本研究整理Bauman著作與相關研究，討論詮釋後研究結論如下：
一、Bauman以對時代與人類社會的變遷的分析為經，以回歸人類本有之道德內在本能為緯，提出應為自己與他人負責並付出的倫理觀點；此觀點受到他個人背景與經歷深刻的影響。
二、Bauman對當代社會情境分析發現，人類在現代性與後現代性情境中，同樣面臨失去道德責任感的倫理危機。
三、Bauman認為需破除對道德普遍規準以及基礎價值的錯誤信心，並依從人類天生的道德內在動力，回歸人際之間原初的倫理關係。
四、Bauman認為道德的起點在於單純的一對一人際關係，尤其是主體「我」對「他人」之間，由他人的優先性引發「我」對他人完全的付出，並且不求回報；「我」的存在價值也就在為自己與他人負道德責任之中，得以完滿。
五、據Bauman倫理觀檢視道德教育，在理論上應強調道德的內在動力與非理性的部分，並且強化私領域與單純人際關係的道德教學，以培養能尊重他人並能負起道德責任的個體為目的。
根據以上結論，本研究爰提供以下建議，以作為建構合宜道德教育理論與改善道德教育實踐之參考：
一、道德教育應回歸學生主體；
二、加強學生自我認同與道德責任的建構；
三、重視道德教育中情感與非理性部分之研究；
四、鼓勵並增加道德教育中直接經驗與面對面接觸的課程設計；
五、多元文化中的道德教育需賴師生共同負起道德責任。

Zygmunt Bauman’s Perspective on Ethics and Its Implications for Moral Education
Abstract
This study aims at interpreting Zygmunt Bauman’s perspective on ethics and its implications for contemporary theory and practice of moral education. Analytically, the goals of this study are as follows:
1.To investigate Bauman’s life history and academic background to understand his perspective on ethics.
2.To discuss Bauman’s analysis of contemporary social conditions.
3.To analyze Bauman’s ethical diagnosis on contemporary moral crisis.
4.To examine Bauman’s perspective on ethics.
5.To interpret the implications of Bauman’s perspective on ethics for the moral education in Taiwan.
After careful interpretation of Bauman’s works and scrutiny of contemporary situation of moral education, the following conclusions are secured:
1.Bauman’s ethical view, which analyzes both the outward social conditions and inward moral impulse, is based upon his personal background and experiences.
2.Analyzing contemporary social contexts, Bauman finds human beings facing the same moral crisis, the loss of moral responsibility, in both modern and postmodern conditions.
3.Bauman proposes that we should not falsely trust on universal ethical codes and basic values without consulting our natural moral impulse that may lead us back to the primal ethical relations.
4.Bauman states that morality starts from the simple moral party of two, especially from the relation between the subject ‘I’ and ‘the Other’. The alterity of the Other brings about full devotion of ‘I’ toward the ‘Other’ without asking for anything in return. The meaning of ‘My’ existence is fulfilled in taking up responsibilities for ‘I’ and ‘the Other’.
5.The implications of Bauman’s perspective on ethics for contemporary moral education run as follows: (1) instinct power and irrational parts of morality should be clearly underscored in the theoretical constructions of moral education; (2) more attention should be put on private realm and simple interpersonal relations in moral education pedagogies; (3) respect the Other and moral responsibility should be emphasized in developing individuals.
Based on the above findings, the following recommendations are proposed for the betterment of theoretical and practical aspects in moral education:
1.In moral education, students should be treated and viewed as subjects.
2.Students’ self-identity and moral responsibility should be specifically emphasized in moral education.
3.More studies focusing on emotional and irrational aspects of moral education should be encouraged.
4.Increase of direct experience or face-to-face contact in curriculum design of moral education should be highly recommended.
5.In the contemporary multicultural context, moral responsibilities should be given to both teacher and students in practicing moral education facing contemporary multiculturalism.

中文參考書目：
伍振鷟（民74）。道德問題與教育。載於伍振鷟主編：教育哲學。台北：文景。
李永熾（民89）。他者‧身體與倫理—列維納斯[Lévinas, Emmanuel]的存在論。當代。31:149。頁10-23。
李琪明（民80）。國中公民與道德教科書之道德內涵分析。國立台灣師範大學教育研究所碩士論文。未出版。
沈六（民86）。學校道德教育的理想與實施。教育實習輔導。3:2。11期。頁73-80。
沈宗瑞（民82）。略說資本主義的歷史與發展。台北：幼獅文化。
沈清松（民85）。倫理學理論與專業倫理教育。通識教育。3:2。頁1-7。
洪濤（2000）譯。Bauman, Zygmunt (1987)著。立法者與闡釋者：論現代性、後現代性與知識份子。上海：上海人民出版社。
苑舉正（民89）譯。揭開《塔穆德》的面紗：《世界報》Christian Descamps訪問列維納斯（Emmanual Lévinas）。當代。31: 149。頁36-47。
孫效智（民84）。道德論證問題在基本倫理學上的發展—目的論與義務論之爭。哲學與文化。22:4。第251卷。317-331頁。
莊明鴻（民81）。三民主義道德教育實施的探討研究—兼論我國國民中學現行道德教育措施。國立台灣師範大學三民主義研究所碩士論文。未出版。
陳正國（民86）譯，齊格蒙‧包曼著。生與死的雙重變奏—人類生命策略的社會學詮釋。台北：東大。
陳鼓應（民56）編。存在主義。台北：台灣商務。
陳維剛（民80）譯。布伯（Martin Bubber）著。我與你。台北市：桂冠。
游恆山，李素卿（民88）譯。Zimbardo, P.G. & Gerrig, R.J.著。心理學。台北：五南。
黃裕美等（1998）譯，喬治‧索羅斯著。全球資本主義危機：岌岌可危的開放社會。台北：聯經。
楊深坑（民77）。理論‧詮釋與實踐。台北：師大書苑。
萬俊人（2000）。佛洛姆（Erich Fromm）。香港：中華書局。
蔣碧君，陳曉蕙（民89）。現今國民中學道德教育的實施問題與改進之道。教育實習輔導。6: 1。第22卷。頁35-41。
鄭宇迪（民89）。生活在他方—列維納斯漂泊的哲學之旅。當代。31: 149, 頁24-35。
蘇永明（民89）。後現代與道德教育。教育資料集刊。25輯。頁147-168。
英文參考書目/ Reference:
Bauman, Z. (1987) Legislators and interpreters. Oxford: Polity Press.
Bauman, Z. (1989) Modernity and the Holocaust. Oxford: Polity Press.
Bauman, Z. (1992) Mortality, immortality, and other life strategies. Cambridge: Polity Press.
Bauman, Z. (1993) Postmodern ethics. Oxford: Blackwell.
Bauman, Z. (1995) Life in fragments: essays in postmodern morality. Oxford: Blackwell.
Bauman, Z. (1996) From pilgrim to tourist – or a Short history of identity. In S. Hall & P. D. Gay (eds.) Questions of cultural identity. pp.18-36. London: SAGE.
Bauman, Z. (1997) Universities: old, new and different. In A. Smith & F. Webster (ed.) The postmodern university? -Contested visions of higher education in society. pp. 17-26. Buckingham: Open University Press.
Bauman, Z. (1998) The spectre still haunts us. Enlightment 2, 28.03.98 on website www.e2-herald.com/280398/n5.html and n6. html.
Bauman, Z. (1999a) Globalization: the human consequences. New York: Columbia University Press.
Bauman, Z. (1999b) The world inhospitable to Lévinas. Philosophy Today. Vol.43 Number 2/4. Summer 1999. pp.151-167.
Bauman, Z. (2000) Liquid modernity. Oxford: Polity Press.
Bauman, Z. (2001) The individualized society. Oxford: Polity Press.
Beilharz, Peter. (2000). Zygmunt Bauman: dialectic of modernity. London: SAGE.
Beilharz, Peter. (2001) (ed.) The Bauman reader. Oxford：Blackwell.
Benninga, Jacques S. (1997). Schools, character development, and citizenship. The Construction of Children’s Character. pp.77-96. Chicago: The National Society for the Study of Education.
Cantell, T. & Pedersen, P. (1993). Modernity, postmodernity and ethics—An interview with Zygmunt Bauman. Telos, Fall 92 Issue 93, pp. 133-145.
Curzer, Howard J. (1999). Ethical theory and moral problems. California: Wadsworth.
Honderich, T. (1995) (ed.) Oxford Companion to Philosophy. Oxford University Press.
Junge, Matthias (2001). Zygmunt Bauman’s poisoned gift of morality. British Journal of Sociology. Vol. No.52 Issue No.1 (March 2001). Pp. 105-119.
Junge, Matthias (2001). Zygmunt Bauman's poisoned gift of morality. The British Journal of Sociology, March 1, 2001 (Vol. 52, No. 1), p. 119.
Lickona, Thomas (1997). Educating for character: A comprehensive approach. The Construction of Children’s Character, pp.45-62. Chicago: The National Society for the Study of Education.
Mason, M. (2001). The ethics of integrity: Educational values beyond postmodern ethics. Journal of Philosophy of Education. Vol.35, No.1, 2001. pp. 47-69.
Matthews, Eric (1994). A post-modern man’s pat answer. The Times Higher Education Supplement, 6/3/94, Issue 1126, p.24.
Milgram, Stanley (1974). Obedience to authority: an experimental view. London: Tavistock.
Morawski, Stefan. (1998). Bauman’s ways of seeing the world. Theory, Culture and Society. Vol. 15(1): 29-38. London: SAGE.
Pojman, Louis P. (1995). Ethics: Discovering right and wrong. California: Wadsworth.
Rest, J. R. & Narvaez, D. & Thoma, S. J. (2000). A Neo-Kohlbergian approach to morality research. Journal of Moral Education. Vol. 29, No. 4. pp. 381-395.
Smith, Dennis (1999). Zygmunt Bauman: prophet of postmodernity. Cambridge: Polity Press.