本論文旨在環繞戴東原對於朱子哲學的批評，更進一步展開對於道德教育之理解與檢討。首先作者由戴東原對於朱子「道德超越形式性原理」的質疑，凸顯「以理殺人」與道德教化的詭譎關聯，據以分析此「道德超越形式原理」與「絕對宰制性原理」的內在邏輯關係。筆者進而對於儒家原先所強調的「根源性的慎獨倫理」展閞深層的結構分析，並且論析彼與「宰制性的順服倫理」有何關係。之後，筆者指出此中所隱含的「咒術型的實踐因果邏輯」，並且企圖解開此「根源性的慎獨倫理」與「宰制性的順服倫理」的困結。最後，筆者強調吾人當今宜由「根源性的慎獨倫理」邁向一「生活世界的交談論理」。

　　　　　This article, based on a crticism of Chu Hsi's moral philosophy, aims to provide a reflection and an interpretation of moral education. First, according to Tai Chen's argument against the "moral principle of transcendental form" in Chu Hsi's philosophy, I point out the paradoxical relationship between "Killing man by the name of reason" and moral cultivation. Second, I analyse the inner logical relationship between the"moral principle of transcendental form" and the "absolute dominative principle". Third, I explore the deep structure of the "original personalistic ethics" of Confucianism, and point out its relationship with the"dominative subordinate ethics". Then, I disclose the "causal logic of enchantment-practice" in Chinese philosophy and attempt to deconstruct the complex relationship between the "original personalistic ethics''and the"dominative subordinate ethics". Finally, I emphasize that we should transform the "original personalistic ethics" into the "communicative ethics in our life-world".