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研究生： 杜鎮宇
Tu, Cheng-Yu
論文名稱： Respect for Persons and Education: A Study of R. S. Peters' Idea of Respect and Its Implication for Education
Respect for Persons and Education: A Study of R. S. Peters' Idea of Respect and Its Implication for Education
指導教授： 林建福
Lin, Chien-Fu
口試委員： 張鍠焜
Chang, Huang-Kun
陳伊琳
Chen, Yi-Lin
林建福
Lin, Chien-Fu
口試日期： 2024/01/29
學位類別： 碩士
Master
系所名稱： 教育學系
Department of Education
論文出版年： 2024
畢業學年度： 112
語文別： 英文
論文頁數： 208
中文關鍵詞： 尊重 、表面尊重 、皮德思 、轉變 、道德反思 、積極容忍 、肯認
英文關鍵詞： Respect, Ostensible Respect, R. S. Peters, Transformation, Moral Reflection, Positive Tolerance, Recognition
研究方法: 敘事分析 、 內容分析法
DOI URL： http://doi.org/10.6345/NTNU202400366
論文種類： 學術論文
相關次數： 點閱：112  下載：16 
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    • 彼此尊重已經是當代社會中不可缺少的價值信念，因此在當代教育裡，從小我們就被教導要尊重別人，以及尊重在倫理生活中的重要性。然而，當我們試圖從記憶中回想自己是如何學習尊重時，卻宛如從睡醒中想辦法憶起熟睡時的甜美夢境般艱難。同樣的，當詢問教育工作者怎麼尊重學生時，他們的回應往往是眼神中流露出肯定尊重的重要性，表達卻像是在水中說話，說了許多嚴肅的話，但聽者或旁觀者只能看見一圈一圈的泡泡。更令人憂心的是，尊重這個價值信念在教育現場變得過度嚴肅和僵化，導致一種“表面尊重”的出現。為了嚴守尊重不同想法的律則，教師往往認為在面對擁有極為不同想法的學生和家長時，因為要尊重他們所以應該盡量保持沉默避免過多干預。坦白的說，就是以視而不見來息事寧人。這些怪象研究者歸結為在不清楚尊重意涵，但又因為尊重是倫理生活極為重要的價值下，展開行動後的結果。本研究將試圖透過探討和延伸皮德思尊重人的想法和其在教育上的應用，來提出一些建議。
    在尊重的理論解釋上，本研究主張尊重人除了依循皮德思說的尊重他人的觀點想法之外，還要包含尊重他人的轉變，以及有轉變的可能性。因此，一位教師若真正尊重學生，他將不只尊重學生當下的觀點想法，還會很慎重的回應，因為假設教師尊重人有轉變和有轉變的可能性，他就會深知他的回應與學生的轉變有密切關聯。所以，即便學生與教師有極為不同的觀點想法，教師仍然有必要慎重且積極的回應學生。奠基在這樣的想法，本研究進一步提供教師三種方式來尊重學生和與自己想法極為不同的學生：一、教師可以經由道德反思的練習來減少對自己的自愛和抑制自己的自傲；二、面對與自己想法極為不同的學生時，教師可以經由道德反思在行動中對學生展現積極容忍；三、在面對每位學生時，教師可以站在能讓學生在未來成為自主的人的觀點來肯認學生。

    Respect for one another has become an indispensable value in contemporary society, and this ethos is instilled in individuals from an early age within the framework of contemporary education. However, reflecting on the process through which we acquire an understanding of respect proves to be as challenging as recalling a pleasant dream upon waking. Similarly, when inquiring how educators respect students, their responses often affirm the significance of respect with a gaze that implies its importance, yet their articulations seem to be speaking underwater—uttering serious words, but listeners or observers only perceive concentric circles of bubbles. A more disconcerting observation is the emergence of a phenomenon labeled “ostensible respect” within educational settings. In a bid to strictly adhere to the principle of respecting diverse perspectives, teachers often opt for silence and minimal intervention when confronted with students and parents holding markedly different views. This strategic approach, when candidly described, may be interpreted as a deliberate effort to turn a blind eye to forestall potential disturbances. I attribute these anomalies to the consequences of acting under the pressure to recognize the importance of respecting others in ethical life, coupled with a lack of clarity regarding the nuanced meaning of respect. Therefore, this study endeavors to provide insightful suggestions by delving into and extending R. S. Peters’ idea of respect and its application in education.
    Concerning the theoretical meaning of respect, I contend that respecting others extends beyond adhering to what Peters posits, i.e., respecting others’ assertive points of view. Respecting others should also encompass respecting others’ transformations and the potential for transforming. Therefore, if a teacher genuinely respects her students, she will not only respect their current assertive points of view but will also seriously respond to them. The reason is that if a teacher respects the potential for transformation and transformation itself in individuals, she will be acutely aware of the close connection between her responses and the students’ transformations. Consequently, even in situations where students and teachers hold vastly different perspectives, it remains essential for the teacher to respond seriously and actively to the students. Grounded in this perspective, the study further offers three approaches for teachers to respect students: 1. when facing students, teachers should try to reduce their self-love and restrain their self-conceit through the practice of moral reflection; 2. when confronted with students whose perspectives markedly differ from their own, teachers can try to demonstrate positive tolerance through moral reflection in their actions; 3. in interactions with each student, teachers can try to show recognition from the standpoint of allowing pupils to become moral and autonomous agents in the future.

    Chapter 1 Introduction 1 1.1 Research Background 2 1.1.1 Respect in Daily Life: Some Ambiguities 2 1.1.2 Respect in Academic: Approaches and Contents 3 1.1.3 Respect in Taiwan's Education: Authentic Respect or Ostensible Respect 6 1.2 Research Motivation 8 1.3 Research Structure 10 1.4 Research Method and Limitation 11 Chapter 2 Kant's Idea of Respect 15 2.1 Moral Law and Duty 15 2.1.1 Moral Law: The Categorical Imperative and Three Formula 17 2.1.2 Duty 25 2.1.2.1 The Idea of Duty in Groundwork: The Good Will and The Act of Duty 25 2.1.2.2 The Idea of Duty in The Metaphysics of Morals: Constrains that are Necessary for Human Beings 29 2.2 Respect for Moral Law 43 2.2.1 The Subjective Effects of Moral Law on Human Beings 44 2.2.2 Respect for Moral Law as an Operative Incentive 48 2.2.3 Alternative Ways to Understand Respect for Moral Laws: Comments 51 2.3 The Difference Between Respect for Moral Law and Duty of Respect 56 2.3.1 Respect for Others Has a First-Personal Perspective as Motivation and Second-Personal Relationship in Practice 57 2.3.2 The Justification of Respect for Others 59 2.3.3 It is Only Possible First to Respect Oneself and Then to Respect Others 62 2.3.4 Some Comments on Feeling of Respect and Moral Feeling 66 2.4 Summary 67 Chapter 3 Peters' Idea of Respect 71 3.1 Peters’ Analysis of Kant's Idea of Respect: A Critical Reading 73 3.1.1 Social Principle and The Democratic State: Kant's Moral Philosophy 73 3.1.2 How Should We Justify Our Prudential Consideration of Others' Welfare in Our Moral Action 76 3.1.3 Ethics and Education: Explanation and Criticism of Kant's Idea of Respect 77 3.1.4 A Potential Inconsistent Textual Reading and Misinterpretation of Kant's Idea of Respect 78 3.2 Person as The Subject of Respect 80 3.2.1 Being a Person is Having an Assertive Point of View 81 3.2.2 The Development of an Assertive Point of View 83 3.2.2.1 Two Problems: The Process of Transformation and The Appropriateness of Modes of Thought and Awareness 85 3.2.2.2 Michael Luntley's Story of Transformation: The Initiates are Not Barbarians 86 3.2.2.3 Peters' Story of Transformation: The Backbone of the Story 89 3.2.2.4 Peters' Story of Transformation: The Plot of the First Half of the Story 95 3.2.2.5 The Mysterious Givenness in Peters' Transformation Story 100 3.2.3 Nature and Reason 101 3.2.3.1 The World is What We See: The Color Argument and The Boundless Conceptual Sphere 104 3.2.3.2 Conceptual Capacities and Ethical Characters are Our Second Nature 109 3.2.3.3 The First Half of The Transformation Story After Being Repaired 115 3.2.4 Modes of Thought and Awareness 117 3.2.4.1 Revisiting the Space of Reasons 119 3.2.4.2 Harvey Siegel's Criticism: A Key Missing Ingredient 121 3.2.5 Short Summary 122 3.3 The Justification of Respect for Persons 123 3.3.1 Peters' Conceptual Justification and Practical Justification 123 3.3.2 Can Rational Discussion Completely Represent Human Life? 125 3.3.3 Should Respect for Persons Play a Foundational Role in Morality? 127 3.3.3.1 The Snowball and Napolean Example 128 3.3.3.2 Two Kinds of Sources: One’s Reason or Public Agreement 129 3.3.3.3 In Ethical Life, Respect for Persons is a Fundamental Social Morality 133 3.3.3.4 P. F. Strawson's Account: Social Morality with a Minimal Interpretation 134 3.3.3.5 Axel Honneth's Account: Justification Against Ethical Life 137 3.3.3.6 Revisit the Snowball and Napolean Example 142 3.3.4 Short Summary 143 3.4 Respect for Persons in Education 144 3.4.1 The "Meaning" of Education 145 3.4.2 Educational Process and Its Variety 147 3.4.2.1 Peters' Comments on The Child-Centered View of Education 148 3.4.2.2 Educational Processes: Training, Instruction, Teaching, Dialogue, and Conversation 151 3.4.3 Personal Relationships 154 3.4.3.1 The Concept of Personal Relationships Has a Historical Sense 155 3.4.3.2 In the Educational Context, Respect for Persons in Personal Relationships Means Respecting Pupils as Learners and Persons and "Teaching" Them in Some Way 159 3.4.3.3 The Harpsichord Lesson: Pupils' Feeling, Teacher's Perspective on Pupils, and Pupils' Transformation 160 3.4.3.4 Other Important Personal Relationships in the Educational Context: Embryonic Relationships and Fully Developed Relationships 163 3.4.4 Short Summary 166 3.5 A Symposium on Peters' Idea of Respect 168 3.5.1 Krasimir Stojanov's Interpretation of Peters' Idea of Respect for Persons 168 3.5.1.1 The Danger of Returning to The Child-Centered View of Education 171 3.5.1.2 The Danger of Taking One Type of Learning as a Paradigm of All 172 3.5.2 Johannes Giesinger's Interpretation of Peters' Idea of Respect for Persons 173 3.5.2.1 The Possibility of Running into Coaxing Explanations 175 3.5.2.2 A Created Tension? 177 Chapter 4 Education and Respect 179 4.1 Ways for Teachers to Respect Pupils 179 4.1.1 Teachers Should by Moral Reflection Try to Reduce Their Self-love and Restrain Their Self-Conceit in Teaching 180 4.1.2 Teachers Should by Moral Reflection Try to Show Positive Toleration in Action in Teaching 183 4.1.3 Teachers Should Try to Show Recognition from The Standpoint of Allowing Pupils to Become Moral and Autonomous Agents in Their Teaching 186 4.2 Summary 192 Chapter 5 Conclusion 195 Reference 199

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