Zhuangzi advocates "talking without substance", "arguing without arguing" and "talking without arguing". There are few places where he directly expresses his thoughts, and most of them are known to others through a large number of fables. Therefore, there are many places in his educational thoughts that are "faithless". We can only try to figure out its profound meaning through his words or observe his thoughts through his actions.
First, cultivate students' sentiment with their own virtue.
"There is a Uighur king in Lu, which is almost the same as that of tourists. Chang Ji asked Zhong Ni, "Wang Gou, a monk and a vagrant, parted ways with Master. Stand without teaching, sit without discussing, go without success, and return to reality. Inherent unspoken teaching, invisible and evil? "Zhuangzi's purpose in telling this story in De Chong Fu is to explain a truth, that is, virtue is in the middle, and the operator should be outside. Zhuangzi said that virtue has its advantages, but the shape has been forgotten. It is precisely because Wang Qian's virtue is full of China that his disabled appearance has not been damaged, and the virtue of "full of China" has infected people even more. So many disciples of Confucius have learned from it.
Of course, Zhuangzi's "virtue" here is not the moral "virtue" of "being a teacher and being respected as a model", but the "virtue" of conforming to the way of nature. What impressed outsiders in Wang Qian was his inner spiritual world. The "virtue" here also refers to the inner spiritual world of human beings, however, it is much wider than the scope of morality. Like Zhuangzi's Tao, Zhuangzi's "virtue" has great feelings of attaching more importance to nature and people, which is far from being comparable to narrow personal cultivation. Zhuangzi's "Dezhong Fu" tells about seven disabled people, all of whom use their own "Dezhong Fu" to influence others' money. In fact, Zhuangzi himself has been practicing this practice all his life. He didn't travel around the world like Confucius and others to publicize his legend. Some people say that his life is just talking to himself in a distant place. It can be said that Zhuangzi's popularity at that time was much lower than that of Confucius, even very small. However, the fragrance of wine is not afraid of the depth of the alley, and the "virtue" enriched in Zhuangzi's heart finally overflowed, watering the seven sages of the bamboo forest who started to swing five strings and were too mysterious, nurturing a fairy Li Bai who fell into the world with a flowing peach blossom, nourishing Su Zizhan, a literary giant who had been misty and rainy all his life, and cultivating Gong Dingan, a strange man who was invulnerable all his life ... It influenced generations of people.
As a teacher through the ages, Zhuangzi did not explicitly put forward the concept of education. As an educator, we can feel Zhuangzi's proposition that you should infect and edify students with your great feelings. As educators, what can we hesitate? Giving students beauty and beauty is much more important than giving them knowledge, and they will benefit for life. The future of our motherland and even mankind is bright.
Second, use image thinking to give students wings of imagination.
As we mentioned above, Wang Qian, an honest man, never taught or discussed, and cultivated students with "virtue". Here, we can also see another educational thought of Zhuangzi-don't educate students at length.
Zhuangzi lives in an era in which a hundred schools of thought contend. Except Zhuangzi, all other schools are trying their best to promote their own views and criticize others' remarks. It can be said that in this great debate, the ability of logical reasoning and thinking has reached the extreme, which can be seen from the eloquent works of various philosophers, especially Mencius, who was contemporary with Zhuangzi. However, in spite of this, the result of the debate among philosophers is still that you say yours and I say mine, and no one will agree with anyone. It seems difficult to convince others by eloquence alone. Zhuangzi, with a pair of discerning eyes, realized this, so he was unique-he used his rich imagination to create a large number of vivid fables, through which people could understand what they were saying.
The beauty of fable lies in its vivid image, more appealing, easy to understand and easy to accept. Before Zhuangzi, Mozi used fables, and he was a writer who used fables among the pre-Qin philosophers. His fables are mostly enlarged metaphors, which are often used in questions and answers with others. Obviously, the purpose of his use of fables is only to make his theory easier to understand, and fables are only vassals of the theory. The same is true of Mencius' fables. Zhuangzi, on the other hand, realized the unique function of fable to a certain extent, and paid more attention to explaining the problem with fable itself. He endowed an idea with the unique power of fable, making his theory present in the form of fable, instead of using fable as a tool, making the theory popular and vivid. Moreover, Zhuangzi was also the first person to use fables extensively. According to statistics, there are more than 200 fables in Zhuangzi.
Zhuangzi's fables are full of charm. There are rich truths in vivid images, which not only clarify their own truths, but also add their own literary talent. "The emperor is Shu, the emperor of Beihai is sudden, and the emperor of the central government is chaotic. Shu and Shi meet in a chaotic place, and chaos is good for them. Shu and Hu suddenly wanted to repay the virtue of chaos, saying,' everyone has seven senses to listen to food, and this is the only one, so we should try to chisel it.' Dig a hole during the day and die on the seventh day. "Zhuangzi used the fable of" chaos ",which made people easily realize the truth of obeying nature. Zhuangzi's unspeakable "Tao" is displayed and passed down in vivid language. Zhuangzi's articles also add a lot of color. In the Outline of China Literature History, Mr. Lu Xun said, "Those beautiful and rich in literary words are actually Taoists." "Zhuangzi is generally a fable, the land of characters is an empty talk without facts, and his writing is Wang Yang's demeanor and demeanor, and the works of various philosophers in the late Zhou Dynasty are unparalleled." When talking about Zhuangzi's works, Guo Moruo also said: "Most of the history of China literature since Qin and Han Dynasties has developed under its influence." (Complete Works of Guo Moruo, Volume 12)
Zhuangzi used his rich imagination to think and achieved miraculous results. Of course, thinking in images is not just a fable, it has very rich meanings. Middle school students are in an active stage of thinking and are very willing to accept image reasoning. Zhuangzi talked about Tao. Isn't our teacher also preaching, teaching and solving doubts? If, like Zhuangzi, we use thinking in images to expand our imagination, then we will not only vividly show the truth to students and avoid tedious explanations, but also develop their imagination and cultivate their creativity, and we will also become a very literate educator. Kill three birds with one stone, kill three birds with one arrow. Why not? The development of multimedia technology provides us with convenient conditions. Let's act!
Third, respect students' individuality and develop their specialties.
Zhuangzi's fable about chaos is mentioned above, from which we can see Zhuangzi's thought of letting nature take its course. If it goes against its nature, even if it is kind, it will kill it. Just as Shu and suddenly cut holes for chaos, chaos also lost its life after cutting holes. Zhuangzi's Tao itself is natural, and this philosophical thought will inevitably have an impact on Zhuangzi's other thoughts. His educational thought has a strong color of attaching importance to nature. This is particularly prominent in horseshoes. The nature of horses is to eat grass and drink water when they live on land, to be happy when their necks are crossed, and to kick each other when they are angry. However, if he is forced to add a halter, a halter and other things that hinder his sight, he will look askance, and even push and shove suddenly, unwilling to tame. Therefore, contrary to the nature of horses, the result is that horses lose their vitality, or become horses that only know how to pull carts. Of course, Zhuangzi said that Confucian etiquette bound people's natural nature. As a social person, Zhuangzi has his own excesses. But we must see its reasonable composition-respect for nature.
There is a dialogue between Shouwu and Chu Kuang in The Emperor. Shouwu said that those who called him a gentleman at the beginning made statutes and announced their implementation according to their own wishes. Who dares not listen to them and be transformed by them? Chu Kuang and Jie Yu said that this way of controlling things by oneself is the virtue of bullying. Governing the world in this way is as incompetent as digging a river in the sea and making mosquitoes suffer. In "Joy", Zhuangzi also told a fable about raising birds in Lv Hou, saying that once upon a time a seabird landed in the suburbs of Lu, and Lv Hou welcomed it into the temple, gave it wine to drink, played music for it, and put beef and mutton on it to eat. Within three days, the seabirds died. This tells people that keeping birds should be the same as keeping birds and should not go against nature.
From the above, we can see Zhuangzi's educational proposition: Don't teach others by yourself, but respect the personality of the educated. Indeed, only by respecting students' personalities can we talk about education. Otherwise, the result of our education can only be to cultivate a group of learning machines; Some even have a face and a back; There are even more unruly people who don't accept you at all and even go to extremes. In a word, the result can only be that all horses are in harmony and our horses have lost their active nature. How do they adapt to the development of modern society? Our education will also go in the opposite direction and never achieve its goal. Therefore, we must respect students' individuality and not obliterate their youthful vitality. Similarly, as an educator, students should not be educated in the way they think fit, but should arrange the contents and methods of learning according to the characteristics of students.
Of course, respecting individuality is not laissez-faire, but to foster strengths and avoid weaknesses. God has given me the ultimate useful talent. There is such a story in "Happy Travel". Huizi told Zhuangzi that Wang Wei gave him a big kind of gourd, which became a big gourd when he grew up, but this gourd was used to hold water, so it was unstable and incompetent; If you divide the spoons, they are flat and shallow. So I screwed up. Zhuangzi thinks Keiko is not easy to use. He said, why not tie it around your waist as a waist boat floating in the rivers and lakes? Hui Shi thought it was a useless tree, and Zhuangzi put it in a place where there was nothing, wandering around in a vast field and sleeping under it. In Zhuangzi's view, everything has its uses. This is especially true for people. Every student has his own personality and strengths. If we tap these strengths according to his personality, it will greatly promote the development of every student. Our students will be all over Ma Benteng, and our educational achievements will be covered with branches and fragrant. Therefore, our motherland will be prosperous and have a bright future.