瑟爾「從實然到應然的推論」及其教育意義

The Inference from is to Ought of John Searle and Its Entailment of Education

實然─應然的推論是倫理學上爭論不休的一個問題，本文討論當代語言哲學家瑟爾的解決方式，冀求能釐清問題，並探討其在教育上的啟示與意義。從瑟爾的論證可以得知，其主要觀點即要打破實然應然二分的鴻溝。他認為，從規制事實與人們對語言使用的方式做推論，事實與價值之間未必不具邏輯之不可過渡性。其推論的基礎是語言的做事特性，及建構規則與規制事實。從瑟爾的理論出發，則可以獲致其在教育的啟示與意義。首先，瑟爾的建構規則與規制事實透過哈伯瑪斯溝通行動理論來加以重建，可引申出具理性基礎的規範，且符合經驗事實與邏輯推理，又可交付公眾進行理性的辯論，並具備規約的力量。而學生在經由理性的程序性原則之後，就可得到具規約性與普效性原則的規範，自也能由心出發，遵守規範，奉行箴規。再者，從瑟爾理論的推衍可知，道德規範上的命題並不像自然科學般可以精確的劃分事實命題與價值命題。在人倫社會中，事實命題與價值命題本就無法截然劃分。在打破了實然與應然的鴻溝後，可使規範指導與道德教學更具理性認知與理性判斷的基礎，而不再僅是訴諸情感或態度的表達。

This study aims at analyzing the “is─ought” problem with John Searle’s theory of speech act and its entailment of education. Through the logical inference with “institutional fact” and “illocutionary act”， Searle argues that the great gap between “is” and ‘ought” can be solved. Searle’s theory has two entailments of education. Firstly， the educators can establish together the norms and behavior models which are rational and valid and prescriptive. Then， the pupils are willing to follow them. Secondly， through Searle’s theory we recognize that “fact proposition” and “value proposition” can not be distinguished absolutely， and they both are more rational than emotional， hence the moral education can be rational discourse， not only arbitrary control.