從孔子所構想之教育範式至後來主導之範式：關於其所謂威權性的當代詮釋與誤解之再評析

From the Educational Paradigm Conceived by Confucius to the One that Prevailed: A Reassessment of Contemporary Interpretations and Misconceptions About Its Alleged Authoritarianism

本研究探討由孔子所闡述之教育範式，與後來在東亞社會中發展出的以國家為中心之教育體系之間的分歧，特別關注於中國帝制時期法家思想與官僚科舉制度所產生的影響。透過對儒家經典文本的細緻研讀與當代比較教育研究的參照，本文指出，儒家教育本質上強調道德自我修養、對話式學習以及學生主體性的培養。然而，這些原則在歷史發展中逐漸被社會控制的制度性機制、精英選拔的學歷主義，以及僵化的課程結構所掩蓋，尤以漢代及其後期為甚。此一歷史演變促成了對儒學本質上專制或消極的現代理解錯誤。透過分析當前如中國、南韓與臺灣等地基於儒家理念所推動的教育改革與課程模式，本文強調該範式支持批判思維、倫理參與與以學習者為中心之教學的潛力。研究結果呼籲重新評估儒家教育，將其視為一種非僵化的、具活力的教學資源；當其得以擺脫國家主義的挪用時，儒家教育有潛力為多元且具脈絡敏感性的東亞教育政策提供重要啟示。

This article explores the divergence between the educational paradigm articulated by Confucius and the state-centered educational systems that later emerged in East Asian societies, particularly under the influence of Legalist thought and bureaucratic imperial examination regimes in imperial China. Drawing upon a close reading of classical Confucian texts and contemporary comparative educational research, the study reveals that Confucian pedagogy originally emphasized moral self-cultivation, dialogical learning, and the nurturing of student agency. However, these principles were progressively overshadowed by institutional mechanisms of social control, meritocratic credentialism, and rigid curricular structures, particularly during and after the Han dynasty. Such historical developments contributed to the modern misconception of Confucianism as inherently authoritarian or passive. By analyzing current educational reforms and curriculum models inspired by Confucian ideals in countries such as China, South Korea, and Taiwan, this study underscores the paradigm’s potential to support critical thinking, ethical engagement, and learner-centered instruction. The findings call for a reassessment of Confucian education not as a monolithic tradition, but as a dynamic pedagogical resource that, when disentangled from statist appropriations, can inform inclusive and context-sensitive educational policies across diverse East Asian contexts.