教育是慈濟志業的核心，而慈濟教師則是所有慈濟成員中，最能直接承擔證嚴法師對教育的期許者. 有關慈濟教師的教育行動，雖可從個人與團體兩種不同途徑加以探討，但若只對個別教師的教學內容，進行教室觀察或訪談，易忽視與教師教學信念及教學行為相關的，集體文化形成的動態歷程. 故本文採民族誌式研究法，等質化研究途徑，對某社區的慈濟教師聯誼會進行個案研究，希藉深度參與觀察其社區教育活動，較深入了解其社會行動與文化脈絡間的辯證關係. 結果發現: 慈濟教師的行動，藉集體行動框架. 組織符號與各種文化劇本等，組織文化內涵的彼此增強，透過各層級人員間的各種象徵互動歷程，建構起豐富的動態形貌. 其中，意義的建構與訊息的交換，是整個集體行動的核心概念，透過各層級組織代理人的詮釋，與策略性的分享行動，證嚴法師的想法觀念，與慈濟文化的精神理念，才得以滲入到各次級組織，成慈濟人普遍的意義參照系統. 並經組織成員的詮釋與實踐，構築起理念指示，與實踐行動間的辯證關聯. 在慈濟教師的社會行動中，理念與實踐不是截然區分的兩個範疇，而是所有慈濟人同時具備的共生體，在行動與結構. 心靈與文化間，來回穿梭，建構起具豐富內涵的動態形貌. 此外，慈濟成員所展現出的強烈群體感，令人印象深刻，故慈濟教師的團體認同，是本文所要探求的重點. 經參與互動過程發現，慈濟教師的團體認同，並不是單一. 單向. 靜止的概念，教聯會成員在參與行動過程中，藉各種互動歷程，從小群體到大團體，不斷跨越邊界，逐漸構築起豐富的多重團體認同. 但在高度一致化的團體印象中，仍含許多個別差異性. 故有關慈濟團體內部的群際差異性，及個人行動劇本與文化劇本間的疊合與歧異處，是探討慈濟團體特色時，應特別留意的重點. 這種對差異的基本尊重態度，或可為其他探索自我身份認同者，提供一個思考的起點與方向. [摘要] Education is the central part of the Tzu Chi volunteering enterprise. The Tzu Chi Teachers(TCTs)，with all expectation，are the ones who can realize Master Cheng Yen’s ideals of the education among other members in the whole organization. While the ‘educational action’ of the TCTs could be inspected from individual as well as group perspectives, yet it is very probable that the dynamic processes of collective cultural formation related to their teaching beliefs and teaching behaviors will be neglected if solely focusing on classroom observation and interviews with individual teachers. In order to understand the dialectical relations between social action and cultural context，therefore，this study chooses to approach a specific local Tzu Chi Teachers Association by conducting participant observation on its educational activities held in the community. This study finds that the process of mutual enforcement between cultural signification of the organization，including encoding and decoding in the sense of collectiveness and cultural scripts within collective action frames, and the symbolic interaction among individual members of various hierarchies in the organization enriches the styles and features of social actions that the TCTs perform. Construction of meanings and exchange of messages constitute the core concept of the collective action. Through interpretation and strategic sharing acts of agents from hierarchies in the organization，Master Cheng Yen’s ideas and the spirit of Tzu Chi culture penetrate through each hierarchical sub-organizations and constitute common referential system of meanings for the members, while ideal imperatives and practical acts are connected dialectically by interpretation and practice of members. Rather than being differentiated and divided into two distinct categories completely，the interwoven complexity of the idea and the praxis becomes inalienable for the TCTs and constructs diverse and dynamic connotation within the effort engaged in shuttling between dichotomies of action and structure，individual mind and collective culture. In addition，due to the manifestation of vigorous group-belongingness and its impressiveness, the identification of TCTs is also an emphasis that this study tries to explore. According to my experiences generated by interactive participation，the identification of the TCTs is rather expansive and multiplied than static，isolated and unidirectional. Members, through various multiple interactive processes, from small groups to large groups, keep crossing boundaries and construct their multiplied group identities. Therefore，the difference between various groups and the overlap and discrepancy between individual acting script and cultural scripts are our emphasis when we are discussing the characteristics of the Tzu Chi organization. Perhaps, this basic respect toward difference could be a starting point and guidance for others to explore self-identifications. 論文
