康德〈Imm. Kant 1724─1804〉在其「教育論」中以為人是唯一需要教育的存在物。其他動物恃其本能力量以為用，惟人則須經教育方足以為人。然則，由於人之秉性好尚自由，甚至可以為自由而犧牲生命。因此，康德更以為教育不能訴諸外在的制約，而宜由人類透過自身的努力，逐步開展其內在的秉賦。
何為人類內在之秉賦？考諸中西典籍，雖然眾說紛紜，莫衷一是，然而輕忽人類情緒生活的處理似為中西哲學傳統的共同特色。我國哲學傳統，不管各家學說對於人性看法如何分歧。然要皆以情為惡之根源。西方哲學自柏拉圖以降，一向把情感歸諸混亂不堪之現象界，此種見地尤以十七、八世紀的理性主義哲學達於其極，笛卡兒〈R. Decartes〉，史賓挪薩〈B. Spinoza〉、萊布尼茲〈G. Leibnitz〉等率皆以情緒為混淆之觀念，足以阻礙人類提昇精神生活於理智澄澈之境界。康德以來的西方哲學，對於人類情緒生活之不可還原性雖有較深刻的體驗。然而，康德以及康德影響下的哲學，猶不免於忽略人類情緒生活的意向性、秩序性、貶低了人類的情緒生活。

Through historical approach and theoretical analysis, this paper attempts to deal with the important facets of formulating the objective in aesthetic education.
First of all, historical development of modern concept in aesthetic education is discussed in part I. Traditionally, pragmatic, social and moral funitions of aesthetic education were emphasized both in eastern and western world. With the establishment of aesthetics as an independent philosophical discipline in 18 th century, the importance of aesthetic education in cultivating authentic humanity was gradually acknowledged. Through the efforts of many influential scholars, e.g. H.S. Broudy, E.M. Eisner, G. Otto and R.A. Smith etc., aesthetic education was legitimatized as a very important domain in general education. Owing to the multiculturalism of modern society, multidimensionality of aesthetic education is generally accepted by most of the dominant scholars.
In view of the above-mentioned multifarious characteristics of modern society and complicated structure of aesthetic education, philosophical orientation in determining the objectives of aesthetic education is necessary for betterment of human existential condition. In western world, educational objectives in aesthetic domain were heretofore intimately connected with epistemology due to its dominant intellectualistic─oriented philosophical tradition. During the turn of this century, the importance of human emotional life was reevaluated and philosophical redirections were required in formulating aesthetic educational goals in order to cope with the need of complex human spirituality. However, it is essential to establish a far-sighted aesthetic educational philosophy based upon Chinese culture in order to direct the implementation of the aesthetic education in this country with a view to elevating our culture to a new sphere.
Part V, VI&VII of this paper discuss the microscopic and macroscopic views of the determinations of aesthetic educational objectives. Microscopically, detail descriptions of educational objectives in aesthetic domain were indebted very much to the newly-risen empirical psychological aesthetics for its experimental studies on the productive and appreciative aspects of aesthetic behavior. Macroscopically, however, sociological, anthropological and ecological studies on the cultural matrix of aesthetic education may lead to propose a careful and thorough conceptual framework for the development of a sound aesthetic educational policy.
Finally, varieties of influences of different art theories on the organization of aesthetic educational goals are discussed. It is concluded that thorough investigations into the relationships between artistic norm and human spirituality, together with the aforementioned studies in different dimensions of the aesthetic education, are essential for the formation of a far-sighted cultural policy.