Freire的教育學說雖然以「受壓迫者教育學」為名，但是其對於壓迫者的改造工作其實也並未完全輕忽，甚至於，當我們在解讀Freire的教育文本時，他有關於壓迫者的論述更應該受到我們的重視，我們對於其教育理論的理解才能益加完整。深層地來看，所謂的「受壓迫者教育學」應該是屬於所有「人」的教育學，目的在尋回所有人的人性，所以它的教育對象應該不只包括受壓迫者，也應該包括壓迫者在內。女性主義教育學者N. Noddings便認為在Freire的「受壓迫者教育學」之外，還應該有一種新的教育學─「壓迫者教育學」的存在。本文的主要目的即在探討所謂的「壓迫者教育學」的意義及可能應有的內涵。本文透過對於 K. Crenshaw及P. H. Collins等人對「多元交織性」（intersectionality）的闡釋，以及N. Noddings從「女性經驗」出發所構思的「為了壓迫者教育學」，再加上A. Curry-Stevens與C. Seeley 所主張的「優勢者教育學」等觀點，從這些觀點出發，詴圖重新審視受壓迫者教育學中可能的缺乏之處，並以其作為建構「壓迫者教育學」內涵的主要基礎。同時作者也希望藉著「壓迫者教育學」的闡述，嘗詴為追求社會正義的教育學作出一些貢獻。

Although the most famous and important writing authored by Paulo Freire was entitled “Pedagogy of the Oppressed”, Freire hardly ignored the work of transforming the oppressors. When we try to reinterpret the educational texts of Freire, humanizing the oppressors is essential for the fulfillment of a society free from oppression and the inclusion of transforming the oppressors in his plan would make our comprehension of his educational thought more thorough. Nel Noddings argued in her “Women and Evil”(1989) that Freire didn’t consider the role of oppressors in his pedagogy, so we need to have a more comprehensive examination of ways in which the oppressors should behave, that is, pedagogy for the oppressor. The main purpose of this article is to explore the possibilities and content of so-called “pedagogy for the oppressors”. In addition to the arguments of Noddings’ “women’s experience”, this article borrows from K. Crenshaw, P. H. Hills, and others the perspective of “intersectionality” to inquire into the complexities of the oppression deeply rooted in the modern society, elaborating the content of “pedagogy for the oppressors” in terms of “pedagogy for the privileged” of A. Curry-Stevens and C. Seeley, and, furthermore, to discover the pitfalls of Freire’s pedagogy of the oppressed. By exploring the implications of “pedagogy for the oppressors”, the author hopes to offer some valuable contributions to the theories and practices of education striving for social justice in the modern democratic society.