有關倫理學的理論研究，人們總會在義務論、傳統自由論、德行論、效益論或者論辯倫理學等主流道德哲學之中選擇某個立場。在實踐的層次上，人們則是將道德的行為者視為具有自主性的主體，不然就是把它與民族、種族、文化、認同等聯結在一起。跟這一類主流倫理觀點相較，本文的目的則是追溯系譜學方法的發展並且進而探究「倫理教化/主體化構成」之間的可能關聯。據此，本文首先即透過「何謂系譜學？」的討論，指出此一方法的內涵與發展的概要脈絡；其次，藉由「道德系譜與Nietzsche 的價值重新評估」、「倫理系譜與Foucault的精神性鍛鍊」以及「主體化系譜學的倫理解析」等不同面向的討論，清楚爬梳系譜學方法發展的轉折。最後，本文也歸結前述理論分析之立場，一方面嘗試提出對於「教育實踐過程中主體化現象」的觀察，另一方面也思考「方法論的內在困境與積極價值的陳顯」，期待以方法學的再問題化反省，奠定我們對系譜學研究應有妥適把握與態度。

Concerning about different approaches of ethical theories, the majority usually will base their viewpoints on one of main moral philosophies (e.g. deontology,traditional liberalism, virtue ethics, utilitarianism and discourse ethics). In addition ,people are used to define moral practitioner as an autonomy subject, or presume that moral education has tightly connections with nation, race, culture and identity. On the
contrary, this paper wants to explore the dialectic relationship between ‘ethical regulations’ and ‘subjectification’ under ‘genealogical method’ horizons. To put its more precisely, the researcher wants to analyze the theoretical discourses of genealogical methods(from Nietzsche to Foucault)on the one hand ; follows the genealogical researching groundwork to construct a pedagogic device analysis structure (including curriculum aims, textbooks and instruction methods)on the other.
Finally, this research not only provides its analytical conclusion of ‘the
subjectification phenomena during the ethical instructive process ’, but also indicates the possible problems of genealogical method itself , and suggests a more appropriate attitude for pedagogic devices of ethics to put into practice in the future.