人類精神動力之多元而統整的開展是教育活動最根本的要求，也是完成人之所以為人最切要的途徑。赫森（J. Hessen）在其「價值哲學」中以為人類的生命是一個整全的精神動力系統，完成人之所以為人（Menschwerden）的努力，固不能否定人之精神存在的特質，也不能偏枯的只是追求某一部份的精神價值。躭於低級本能層次價值的徵遂或偏執某一部份的精神價值均難完成統整的人格（註一），謝勒（Mex Scheler）更以為教育是人類所有精神動力之自由的自我開展，偏於一隅之教育，殊不止以稱為教育（註二）。如何而可以開展人類內在整體之精神動力？我國至聖先師孔子早已提出「興於詩、立於禮、成於樂」的主張（註三），冀以藝術的陶冶培成完美的人格。德哲席勒（Fr. Schiller）鑑於專業化可能帶來人類人格肢解的危險，因而主張以美感教育（asthetische Erziehung）來促進人類感性與精神性力量之整體和諧的發展（註四）。

Through hermeneutic method this study proposes to explicate Plato’s theory of aesthetic education from a historical perspective.
After an introductory remark, Plato’s theory of aesthetic education is scrutinized in Part II of the thesis. Based on his theory of ideas, Plato propounded an educational process through poetic institution. Through such an educational process, the Beauty, as an eternal metaphysical entity, is assimilated in human soul and thus elevates human spiritual sphere.
Political and social background of Plato’s aesthetic education is dealt in Part III. With the establishment of Democracy in Athens, individualism, sensualism and relativism were prevailing and consequently the confusion of values was resulted. Confronted with such a crisis of Logos Plato recommended theory of ideas as the solid metaphysical foundation of aesthetic education in order to secure every citizen to fully develop his personality in a harmonious society.
Plato’s reaction to the main trends of art of his age is analyzed in Part IV Mannerism and illusionism in art endangered sagacity, simplicity and seriousness of classical art. Accordingly newism in art corrupted youth’s education. Therefore Plato proposed an austere sanction of art in his educational plan.
Part V traces the historical origin of Plato’s theory of aesthetic education to ancient Greek literature, music and philosophy. Plato’s ontological objectivity of Beauty was descended from the aesthetics of Homer’s epic and esp. from Pythagorean philosophy. Some main points of Plato’s theory of symmetry, metron and harmony had already been found in ancient literature, music and philosophy. Plato’s doctrine of soul sublimation through art, esp. through music, was evidently influenced by Pythagorean philosophy and Damon’s music. However, the originality of Plato’s aesthetic education lies in that Beauty is regarded as absolute ontological Substance in the world of Ideas and specific consideration is given to the cultivation of poetic institution in aesthetic eduction.
Conclusively it is recommended that the nationality and transcendentality of Plato’s aesthetic education may be served as a valuable reference for the formation of a far─sighted cultural policy in this country.