自我認識與婦女學習

Knowing Self as a Way of Learning for Women

在台灣的成人教育領域中，自我這個概念尚未受到重視。本文主要目的在論述自我的理論觀點，並從自我與學習、知識與權威面向，反思全球化社會中婦女教育的內涵及其實踐。首先，現代化主體將自我界定為認知、理性和意識的主體。 就社會學觀點，自我是與他人互動的結果。Robert Kegan認為自我發展是全面性的，植基於認識觀、自身和人際關係等面向。Jurgen Habermas認為，自我生成於語言、文化和歷史形構的社會世界，而且是由私我轉化為道德我的歷程。相較之， Michel Foucault主張，論述自我技術，如自傳、反思和自我掌控等，以發現自己成為美學、倫理和道德行動主體的可能性。至於女性主義學者Mary Field Belenky, Marian B. Boxter Magolda and Carl Gilligan主張，無論就知識形構或道德實踐看來，兩性的自我經驗是差異的；Nancy Fraser and Seyla Benhabib則認為，自我是 去中心化的，因為，社會環境複雜，單一身份認同不易。因此，無論是成人教育 或婦女教育，本文建議深化社會經驗的認知、反思和實踐，方能掌控自己的生命機會，同時，以差異政治手段，解構和重構國族、族群、性傾向和性別間的認同， 方能達成多元文化社會的目標。

Self has been largely unexplored theoretical claim in adult learning in Taiwan. This article provides a foundation for understanding the very different concepts of self and how this affects experiential learning for women in the context of globalization. It begins by introducing a conception of the person as a fully centered, unified individual and endowed with the capabilities of reason, consciousness and action. Then the notion of the sociology reveals that the inner core of the subject was formed in relation to others. Robert Kegan shows that the becoming the author of life occurs in the contexts of epistemological, intrapersonal and interpersonal dimensions. Following Habermasian critical social theory tradition, knowledge about self and world are linguistically, socially and culturally contextual. According to Foucault’s own work, the subject disciplines the subject through techniques of the confession in the forms of autobiography, reflection and meta-cognitive monitoring. Finally, feminists, for instance, Mary Field Belenky, Marian B. Boxter Magolda and Carl Gilligan explore how does a gendered dualism between reason and non-reason, care and just, abstract and situating knowledge influence in the cognitive and moral development. Seeing power as local multiply network phenomenon, Nancy Fraser and Seyla Benhabib highlight a de-centered self. Therefore, critical reflection, contextually sensitive and praxis are identified as central to significant learning to enhance the capability of self-authorship. This article concludes by providing the vision to adult education in general，feminist pedagogy in particular, based on the politics of recognition that claims for the recognition of the distinctive perspectives of ethnic, racial, and sexual minorities as well as of gender difference.