台灣自明鄭時期以後，歷經滿清政府、日本政府的統治，筆者以為，此二者均屬「半異族」統治，謂「半異族」，乃是其統治階層由滿人與臺人或日人與臺人所組成，且法規制定亦考量台灣的特殊風土舊慣有略作調整。但值得玩味的是，日人出於殖民意圖接收台灣，應比照荷蘭殖民巴達維亞、英國殖民印度的策略，以取得資源為要務，而對於教育則相當消極，何以至傾國家之財稅在台推行道德教育、義務教育，甚至是興辦實業學校、高等學校；對此筆者以歷史學的觀點分析之，綜觀世界思潮、日本情勢與台灣之文化特性，探其歷史脈絡，做一合理的理解。
在義務教育實施前，台灣的教育因主政者不同而幾番變革，如：伊澤修二視台灣為「國家教育試驗所」，並主張教育應分為「緊急事業」與「永久事業」兩類，所謂緊急事業係指應開啟日台思想交流之管道，亦即日人學台語、台人學日語。而永久事業則係在台灣總督府所在地設置師範學校，並附設模範小學校，待行政步上軌道之後，進而在各縣設立師範學校分部、實業學校等。 其後因教育經費不足，伊澤與其官僚意見不合憤而離台，在兒玉源太郎時期，教育目標在於建立一個受過良好教育的台灣人階級，並將這個階級當作政府統治的助手，政府高壓懷柔並濟，希望透過停止支持書房之舉，呼籲傳統士紳們轉向支持新式教育，此時，公學校、醫學校、師範學校便如雨後春筍般出現。
日治時期台灣教育立基於〈教育敕語〉，多數學者均視其為政治手段的一環，對台灣人帶來許多的壓迫與委屈，筆者以為檢視這段歷史，應回歸到〈教育敕語〉的形成背景，以及對照耆老的口述記錄，而非單純以「殖民」二字論斷：台灣人受日本教育，對事情的學習與觀察都很認真。當時我們的童年生活真的是非常快樂，夏天提著螢火蟲去捉魚、捕蝴蝶做標本，真是非常快樂。另外老師的敬業精神非常好，日本時代並沒有完全消滅台灣文化，在公學校的課程裡面，有正式的漢文課程。
根據耆老回憶，多半稱當時為「日本時代」而非今日所爭論之日治或日據，筆者亦認同「日本時代」是最能貼近歷史的中性敘述，日本固然是外來政權，但對於台灣人而言，從鄭氏政權過渡到清領時期，何嘗不是異族統治？因此，筆者以為〈教育敕語〉成立之初，並非為殖民台灣而訂立，且這份敕語率先在日本國內實施數年後才落實到台灣，實在不宜對此與殖民產生錯誤連結。
若將此一時期的政策全盤否定，或以簡單的寥寥數語加以評價，實為有失公允，因此，根據公學校規則，其主要內涵為教導為人處事必須的德義教訓，充分保留孔孟思想，與中國傳統倫理中的聖賢經典， 再者，教育內容亦不偏廢生活上實用技能的養成，足見德教與實學兩者相互為用，對台灣人民的素質養成，大有助益。
重視知行合一、重視實用性成為日治時期的一大特色，學科如此、到得更是如此。對於日本這個不同血緣、不同民族的統治政權，臺籍教師與臺人子弟背負著自身的榮譽，為了不輸給日本人、不被看不起，他們在教學上盡心盡力、在學業上付出十倍、百倍的努力，因此織就了一個輝煌璀璨的時代。

The study of moral education in Taiwan
During the Japenese colonial period
Yi Jyun Chen
Wan Shou Shi
Graduate School of History & College of Liberal Arts
SUMMARY
After Koxinga Dynasty, Taiwan was governed by the Ching Government and the Japan Government, and I thought the two governments were half alien dominations. “Half alien” meant the governors contained Manchu people and Taiwan people or Japanese and Taiwan people, and they adjusted the laws according to the special customs in Taiwan. However, the Japan Government should adopt the policies of Netherlands’ colonization to Batavia and Britain’s colonization to India, and they were active in taking the resources, but passive in education. Nevertheless, the Japan Government spent their national taxes promoting moral education, compulsory education, and even set up industrial schools and high schools in Taiwan. I would analyze the conditions above from historical view, and would make the only reasonable understanding from the thoughts of the world, the situation of Japan, and the cultural characteristics of Taiwan.

KEY WORD：moral education, Japanese colonization era, The Imperial Rescript on Education

INTRODUCTION

The study focused on the moral education during the Japanese colonization era. At first, due to the education in Taiwan during the Japanese colonization era came from Japan, I traced back to the shogunate period and the Meiji Restoration Era in Japan, and explained how Bushido spirit and Confucianism which were popular at that time affected each other in chapter two.

Second, I would discuss about “The Imperial Rescript on Education” the Emperor Meiji promulgated in 1890, and the document reshaped the concept of loyalty. In “The Imperial Rescript on Education,” the Emperor equaled to the country, and that broke the loyalty to the lords and to the shoguns. Under the Meiji’s Government, trust and loyalty were the basis of being a person. Trust was the most important thing among people, and loyalty was to dedicate oneself to one’s country and the emperors. Besides the loyalty to the emperors, people should be loyal to what they did.

After signing “The Treaty of Shimonoseki,” the Ching Government ceded Taiwan to Japan, and because it was the first colonization to Japan, they governed Taiwan without well-constructed systems and policies. Then, the evolution of education came to Taiwan from Japan, and according to “The Imperial Rescript on Education,” the Government promulgated related rules, educational subjects, and the goal of education.

Chapter three is the continuation of chapter two, and I would discuss moral education in this chapter. I would explain the rules of laws and legislative principles from the laws and regulations, and then, I would take the textbooks of moral education and of Chinese as examples to figure out the characteristics which the Japan Government wanted Taiwanese to have. Besides the education in school, the Government conveyed messages through the official newspapers, such as “Taiwan Nichinichi Sinpo,” and to coordinate with the educational and colonial policies, such as the promotion of the Japan Government, the promotion of policies, the discourses of important officers, the reports of special festivals, the articles of traditional literati, and the advertisements of vary civil society organizations, the newspapers would keep publishing related articles.

Chapter four was themed with the civil moral education, and it would explain no matter which dynasty or government was in charge, includes the Japan Government, the emperors wanted to build rules in people’s minds, and those social norms could override the laws, and the moral should be everywhere, and should be deeply rooted in people’s minds.

Chapter four includes teaching materials in both official and civil positions, and they are Three Character Classic of Spiritual Education, The New Three Character Classic, The Book for Children, Three Character Classic, The Thousand-Character Writing, and Zhu Family Instructions. Though there were many historical and geographical differences between the traditional Three Character Classic and the official Three Character Classic of Spiritual Education and The New Three Character Classic, from moral education, the official ones and Confucianism had many ideas in common. Thus, we can say that the moral education was still the main point of education under Meiji’s governance, and though Taiwan was the colony of the Meiji Government, the moral education was not changed.

After Koxinga Dynasty, Taiwan was governed by the Ching Government and the Japan Government, and I thought the two governments were half alien dominations. “Half alien” meant the governors contained Manchu people and Taiwan people or Japanese and Taiwan people, and they adjusted the laws according to the special customs in Taiwan. However, the Japan Government should adopt the policies of Netherlands’ colonization to Batavia and Britain’s colonization to India, and they were active in taking the resources, but passive in education. Nevertheless, the Japan Government spent their national taxes promoting moral education, compulsory education, and even set up industrial schools and high schools in Taiwan. I would analyze the conditions above from historical view, and would make the only reasonable understanding from the thoughts of the world, the situation of Japan, and the cultural characteristics of Taiwan.

Before the compulsory education was promulgated in Taiwan, the education policies were changed many times due to the different governors. For example, Shūji Isawa took Taiwan as “National Education Laboratory,” and advocated that education should be divided into emergency business and permanent business. Emergency business meant to exchange thoughts between Japan and Taiwan, and that was to say Japan people could learn Taiwanese, and Taiwan people could learn Japanese. Permanent business meant to set up normal schools containing elementary schools at the Taiwan Government-General, and until the administration got on track, they could set up normal schools and industrial schools in other countries. However, due to the lack of education expenditure, Isawa had disagreement against his fellows, and left Taiwan. Under gentarō kodama’s governance, the goal of education was to build the educated Taiwanese class, and this class could be the assistance of the Government. The Government tried to stop people from supporting private schools by both hard and soft policies, and they hoped the traditional educated could support the new education instead. At that time, a lot of public schools, medical schools, and normal schools emerged.

Many scholars thought “The Imperial Rescript on Education,” the basis of education in Taiwan under the Japan governance, repressed Taiwan people and brought them grievances. I thought to review the history, we should look at the background the document formed, and compared the history with the elders’ oral records. The history was not only about “colonization”:
The Japanese education made Taiwan people learn and observe hard. We had happy childhood at that time. We caught fish by fireflies in summer, and caught butterflies to do the specimens. In addition, teachers had good professional dedication, and the Japan governance didn’t wipe out Taiwan culture, instead, we had official Chinese courses in public schools.
The elders called the Japan governance as “the Japan Times” instead of the Japanese colonization era, and I thought “the Japan Times” was the most appropriate term for the history. The Japan Government was a foreign government, but so were the Koxinga Government and the Ching Government. Thus, I thought the beginning of “The Imperial Rescript on Education” was not for the colonization to Taiwan, and this document had been actually promulgated in Japan for several years, then was promulgated in Taiwan, and we should not connect the document with colonization.
It was unfair to deny or to comment the whole policies randomly at that time. According to the rules, the main ideas of public schools were to teach morals, and the traditional Chinese literary, and they kept Confucianism. Moreover, they also taught Taiwan people practical skills, and we could see moral and practical learning affect each other, and this really helped Taiwan people to cultivate their qualities.
The Japan government gave great attention to combining knowledge and action, and practicability on subjects and moral. With their own honor, Taiwan teachers and students worked very hard for not losing to Japanese, and not being looked down, and thus, they made a glorious time.
The study focused on the moral education during the Japanese colonization era. At first, due to the education in Taiwan during the Japanese colonization era came from Japan, I traced back to the shogunate period and the Meiji Restoration Era in Japan, and explained how Bushido spirit and Confucianism which were popular at that time affected each other in chapter two.

Second, I would discuss about “The Imperial Rescript on Education” the Emperor Meiji promulgated in 1890, and the document reshaped the concept of loyalty. In “The Imperial Rescript on Education,” the Emperor equaled to the country, and that broke the loyalty to the lords and to the shoguns. Under the Meiji’s Government, trust and loyalty were the basis of being a person. Trust was the most important thing among people, and loyalty was to dedicate oneself to one’s country and the emperors. Besides the loyalty to the emperors, people should be loyal to what they did.

After signing “The Treaty of Shimonoseki,” the Ching Government ceded Taiwan to Japan, and because it was the first colonization to Japan, they governed Taiwan without well-constructed systems and policies. Then, the evolution of education came to Taiwan from Japan, and according to “The Imperial Rescript on Education,” the Government promulgated related rules, educational subjects, and the goal of education.
Chapter three is the continuation of chapter two, and I would discuss moral education in this chapter. I would explain the rules of laws and legislative principles from the laws and regulations, and then, I would take the textbooks of moral education and of Chinese as examples to figure out the characteristics which the Japan Government wanted Taiwanese to have. Besides the education in school, the Government conveyed messages through the official newspapers, such as “Taiwan Nichinichi Sinpo,” and to coordinate with the educational and colonial policies, such as the promotion of the Japan Government, the promotion of policies, the discourses of important officers, the reports of special festivals, the articles of traditional literati, and the advertisements of vary civil society organizations, the newspapers would keep publishing related articles.
Chapter four was themed with the civil moral education, and it would explain no matter which dynasty or government was in charge, includes the Japan Government, the emperors wanted to build rules in people’s minds, and those social norms could override the laws, and the moral should be everywhere, and should be deeply rooted in people’s minds.
Chapter four includes teaching materials in both official and civil positions, and they are Three Character Classic of Spiritual Education, The New Three Character Classic, The Book for Children, Three Character Classic, The Thousand-Character Writing, and Zhu Family Instructions. Though there were many historical and geographical differences between the traditional Three Character Classic and the official Three Character Classic of Spiritual Education and The New Three Character Classic, from moral education, the official ones and Confucianism had many ideas in common. Thus, we can say that the moral education was still the main point of education under Meiji’s governance, and though Taiwan was the colony of the Meiji Government, the moral education was not changed.

Materials and Methods
According to The Imperial Rescript on Education and the textbook in that time, I use the methods as collect the literature and analysis those historical data.

Results and Discussion
Before the compulsory education was promulgated in Taiwan, the education policies were changed many times due to the different governors. For example, Shūji Isawa took Taiwan as “National Education Laboratory,” and advocated that education should be divided into emergency business and permanent business. Emergency business meant to exchange thoughts between Japan and Taiwan, and that was to say Japan people could learn Taiwanese, and Taiwan people could learn Japanese. Permanent business meant to set up normal schools containing elementary schools at the Taiwan Government-General, and until the administration got on track, they could set up normal schools and industrial schools in other countries. However, due to the lack of education expenditure, Isawa had disagreement against his fellows, and left Taiwan. Under gentarō kodama’s governance, the goal of education was to build the educated Taiwanese class, and this class could be the assistance of the Government. The Government tried to stop people from supporting private schools by both hard and soft policies, and they hoped the traditional educated could support the new education instead. At that time, a lot of public schools, medical schools, and normal schools emerged.

The elders called the Japan governance as “the Japan Times” instead of the Japanese colonization era, and I thought “the Japan Times” was the most appropriate term for the history. The Japan Government was a foreign government, but so were the Koxinga Government and the Ching Government. Thus, I thought the beginning of “The Imperial Rescript on Education” was not for the colonization to Taiwan, and this document had been actually promulgated in Japan for several years, then was promulgated in Taiwan, and we should not connect the document with colonization.

Conclusion
The Japan government gave great attention to combining knowledge and action, and practicability on subjects and moral. With their own honor, Taiwan teachers and students worked very hard for not losing to Japanese, and not being looked down, and thus, they made a glorious time.

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