摘 要
本研究旨在探討傅柯與哈伯瑪斯的啟蒙主張。為暸解二者啟蒙主張的立足點，首先探討啟蒙運動以來的主要啟蒙主張，以認識當前啟蒙研究的學術脈絡。其次分析傅柯與哈伯瑪斯對現代啟蒙困境與出路的診斷，並依二者的理論架構探討現代教育問題，以及改進之道。最後對二者的啟蒙主張及其教育蘊義加以比較和評論。
綜合前述探究，本研究有以下結論：
一、當代對於啟蒙問題的探討大體可歸結為：社會文化因素對人的宰 制的問題。
二、傅柯的啟蒙主張及其教育蘊義，重點包括：
(一)現代人的啟蒙困境在於權力作用限制了人的自主性和生命型態 的多樣可能性。
(二)啟蒙的出路在於對權力進行持續不斷的批判，以及自主地創造自己的生命型態。
(三)教育是一種規訓權力，學校是規訓的實施場所。
(四)要轉化教育的規訓特質，必須將教育型態由一元取向轉變為多元取向。
三、 哈伯瑪斯的啟蒙主張及其教育蘊義，重點包括：
(一)現代人的啟蒙困境在於技術層面凌越實踐層面，系統凌 越生活世界，壓縮了人們對於生活型態的自主與創造空間。
(二) 啟蒙的出路在於開展理性溝通，以釋放社會的理性能量，導向理性社會之途。
(三)現代教育體系是社會理性化發展的結果，但也有著系統 化的弊病。
(四)教育的改進之道為將教育活動重建為理性溝通歷程，以
解除教育生活世界殖民化的困境，釋放師生的主動性與創造性。
四、傅柯的主張為多元生命型態與多元價值提供了一種新的倫理基礎，鼓勵人們在社會網絡中展現個人獨特生命意蘊；哈伯瑪斯則為多元社會提供一種形成共識的合理程序，有助於維繫多元社會的融合，二者主張可以構成一種互補關係，以促進啟蒙社會的實現。
五、對我國當前教育，傅柯的觀點有助於教育人員正視青少年追求多元價值的傾向，並啟示青少年用心經營自我生命。哈伯瑪斯的主張則有助於協調教育的多元觀點，整合社會力量以開展教育事業。

The purpose of the study is to explore Foucault’s and Habermas’ thoughts on enlightenment. The study begins with a review of the significant propositions on “what is enlightenment” since the time of the Enlightenment, so as to get the key point of argument on the topic. In the study, an important problem is discussed, that is Foucault’s and Habermas’ propositions and advocacy on the obstacles and the way for the enlightenment in modern social conditions. Based on the discussion, the derivative implications in education are raised.
The conclusions are as the follows:
First, the core problem in contemporaries on pursuing enlightenment is the domination from social and cultural conditions.
Second, by the view of Foucault, the power effects confine modern people to certain normality, and prescribe a limit to the decision of individual life type. Power is the confinement that obstructs our way to enlightenment. For the solution of such a problem, we should have the “ethos” that is a permanent critique on power, and a creation of the life types on our own.
Third, by the view of Habermas, the condition of colonization of lifeworld hinders people from realizing the project of enlightenment, and makes the deciding of social development less rests on the rational communication of social members than the system rules. For the accomplishment of the unfinished enlightenment project, we must practice widely rational communication, so as to release the rational energy of the society.
Fourth, Foucault’s advocacy provides a new ethical basis for the creation of multi-value; Habermas’ advocacy affords the multi-society a rational procedure to coordinate a variety of opinions. The two kinds of advocacy could be complementary to each other.
Finally, for the education of our own society, the propositions of Foucault may promote a positive concern for the multi-value pursuing of the Young; Habermas’ could help us to coordinate the variety of perspectives on educational problems.

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