從譚嗣同的仁學展望理想的父教

T'an Ssu-Tung's The philosophy of Humanity (Jen-hsüeh) and ideal father-teaching

譚嗣同《仁學》以批判中國社會因綱常名教的差別性區所造成的人倫之苦為出發點，企求實現人與人能互為主體際性的相溝通與相平等為目的，本文由考察其家庭人倫互動中，父子關係的不圓滿，亦即其生活世界中的困境體驗，來賦予其《仁學》之動機及目的－合理的解釋。文中揭示譚嗣同檢討中國社會父子關係不良的原因在父權太過，且以感通性的「仁」之存有學來解決這一困難。同時，譚嗣同對「父為子綱」的批判，其本質再肯定父子關係的價值。他的批判旨在診斷病因且提治療的原理原則。筆者認為他能提出理論性的治療原則固然可貴，但是在實踐上的經驗性法則有所不足。因此，本文由其《仁學》的意向，接合了當代的教育方法及心理法則，藉以補充和發展其仁學所期待的父教。文中，探討了父教在家庭教育之意義，重要性及目標。同時，在父親對子女所施以的人格教育這一層面，做了原理性和經 驗法則性的探討。那就是（一）教導子女認識人際關係的重要性，培養處理人際互動的完善能力。（二）營求親子間的深度溝通及情感交流。（三）鼓勵孩子們選擇較崇高的人生志向。（四）樹立具表率性的身教和人格。（五）以鼓勵優為於責罰，實際歷練優位於事事代勞。藉此以培養子女成熟而有自尊的人格。最後，以仁學中對理想父教期待之時代省思為結論。

Tan Ssu-t'ung's The Philosophy of Humanity (Jen-hsüeh) can be seen as the departure point to criticize the Confucian etiquette of traditional Chinese society for its bringing out discrimination and ethical impasses. It is also the objective of this book to pursue the realization of the intersubjective and peaceful communication among people. In this paper, I will interpret the motivation and objective of Tan's philosophy by an investigation into the partial father-son relationship discussed in his The Philosophy of Humanity. It is disclosed in this article that Tan proclaimed 'The Ontology of Humanity' i.e., 'The Ontology of Jen 'to resolve the problem resulted from the misuse of paternal power which degenerates the the father-son relationship. Despite of his criticism of the doctrine of 'Father's Order is the Code of the acts of sons', T'an eavaluated the father-son relationship positively. His criticism serves not only as diagnotic but also remedial principle. The author considers Tan's remedial principles theoretically valuable, however, his empirical principles are pratically insufficient. On the basis of the original intentions presented in The Philosophy of Humanity, the author supplements and develops the ideal father-teaching anticipated by Tan through his grafting pedagogical methods and psychological principles. The author discusses in this article not only the meaning、importance and objective of dismestical education, but the theoretical and empirical norms of personality education provided by fathers. They can be summarized by the following five points: 1. Children should be taught to acknowledge the importance of interpersonal relationship. 2. The efforts to acquire deep communication and emotional intercourse between parents and children. 3. Encouraging the children to choose sublime vocations. 4. Establishing the model of teaching-by-example and personality for the children. 5. 'Encouragement instead of punishment, practice by the children instead of that by the parents'. These are five ways to cultivate mature and dignified personality for children. At last, the author concludes by proposing the contemporary relevance of ideal father-teaching in The Philosophy of Humanity.