本文旨在以道德教學為核心來對比兩種教學法──概念教學（言教）與行動教學 （不言之教）──並將兩者和解，之後再略論其可能具有的意義。本文的分部和進行的方式 如下： 首先在「導論」部分，本文指出真正且徹底的批判應為所謂「即破即立的批判」，而這種批 判可以有兩種典型：辯證法與禪。兩者分別代表概念教學與行動教學（言教與與不言之教） 。 其次在「對比」部分，本文對比這兩種教學法，對比的方式是借用《莊子．齊物論》中的「 指」與「非指」的概念，將這兩種教學法還原到他們的具體脈絡中，指出它們只是行動和概 念的互動之下的八種可能性中二種而已，因此，更徹底的對比必須將這八種可能性完全開展 出來。 復次在「和解」部分：對比是為了溝通，溝通是為了和解。在此部分我們透過三個「教育學 的循環」來開展這八個可能性，揭示它們之間的內在關聯，並為之安排合理的次第，動態地 整合在一個全體之中，使它們達成真正的和解。 最後在「結論」部分，除了簡述我們在上述三部分所得的成果之外，我們也略論我們的成果 對道德教育乃至對哲學教育和一般教育所可能具有的意義。

　　　　　The paper aims at contrasting and reconciling two ways of pedagogical method: dialectics and Ch'an. The paper is divided of four parts. In introduction, the author demonstrates that the authentic and throughout "critique" should be the one which criticizes the object and educates them simultaneously. Dialectics and Ch'an are two types of this "critique". The second part contrasts dialectics (primarily Socratic method) and Ch'an. They are reduced into the concrete context in which eight possibilities between concept and action are presented and they are only two of these possibilities. The third part reconciles the eight possibilites through three "pedagogical circles", explicates their inner (and inter-) relation, and integrates them dynamically in a whole. In conclusion, the author states briefly the significance of this paper on moral education.