Michel Foucault知識考古學之教育科學蘊義

[[abstract]]This study aims mainly to explicate Foucault’s “The archaeology of knowledge” so as to make clear the evolvement of discourse of educational science and the position of human picture. Firstly, starting from the unique “anti-humanism” trend in French philosophy after World War II, this study analyzes in detail the theoretical inheritance of Foucault’s archaeological thoughts, depicting his connections with structuralism. Secondly, from the approaches adopted in the archaeology of knowledge, this study is designed to explore deeply the analytical strategies in Foucault’s archaeology. Next, based on Foucault’s analyses of human archaeology, this study takes a further step to investigate the episteme in different times. Lastly, this study critically reviews Foucault’s theory of episteme in order to examine the development of episteme in educational science, and inspects the presupposed human picture. The conclusions of the study are as follows: 1. Foucault’s unique archaeological study, set against the backdrop of the ideological trend of anti-humanism and inheriting the historical view of French scientific philosophy, tries to reply Kant’s Enlightenment problems so as to controvert the linear view of historical progress embedded in the Enlightenment movement. 2. Foucault’s archaeology of knowledge initiates a new approach of historical research which stresses “discontinuity” and “decentering”. Employing “discourse” as the starting point to explore the inner levels of knowledge, it discusses the rules of discursive formation, and the discursive analyses point directly to the unconscious aspects, questioning the classification taken for granted. 3. Foucault’s analyses of knowledge of human science exposes that, from the Renaissance, there exist three completely different developments of knowledge in three breaks of era, representing respectively three different orders of knowledge and embodying the will to know, the corresponding human pictures, so as to disclose the instability of human beings as the subject of knowledge. 4. The discourses of educational science in modern times , while imitating the natural science, is actually the up-to-date incarnation of naïve Representative Episteme in classical age. This Representative/scientific discursive formation is tinted with “solipsism,” which turns the complex world into simple propositions but fails to observe or describe itself, resulting in the breakdown of human beings pictured as the reflective subjects of knowledge. According to conclusions above, suggestions for future education in Taiwan would be offered as follows: 1. The myth of linear progress lying in current educational reform should be abandoned. 2. The cross-field and interdisciplinary limits existing in higher educational system should be abolished, and courses related to “philosophical” field should be added in the later period of secondary education. 3. The discussion of educational issues should be conducted openly as well as publicly in order to incorporate all the “disagreements.” 4. The localization of Chinese academic educational work should be actively engaged. 5. The study of positive educational science should employ the standpoint of post-positivism so as to highlight the agency of educational researchers.