Author:
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Studying China's education and its tradition, tracing back to its cultural roots and philosophical connotation, the Taoist view of nature and the Confucian tradition of the Middle Way are its mainstream. Taoist culture emphasizes that education should conform to "nature", and its specific meaning is "Tao" of nature; Confucian culture pays attention to social ethics and emphasizes the core of "learning Tao". However, the process of society is a process of constant conflict and evolution between tradition and modernity. Kang Youwei's educational ideas of "learning from time to time" and "taking middle school as the body and western learning as the application" during the May 4th Movement are the models of modern traditional education in China, which contributed to the localization and modernization of education in China and explained the educational mission of China's philosophical tradition.
[Keywords:] philosophy; Education; Cultural tradition; agree
【 China Library Classification Number 】 G40-02 【 Document Identification Number 】 A 【 Document Number 】1004-518x (2009)12-0247-04.
Zhang Xiaoying (1965-), female, teacher of Jiangxi University of Finance and Economics, whose main research direction is pedagogy. (Nanchang, Jiangxi 330032)
China's traditional educational thought is often the practical basis for the emergence and development of China's philosophy, and the latter often regulates the former's value orientation and way of thinking. The relationship between them is natural and close, mainly in the following two aspects: First, great philosophers in China are often great educators first, such as Confucius, Mencius, Zhuangzi, Dong Zhongshu, Han Yu, Liu Zongyuan, Wang Anshi and Zhu. They run private schools or teach in official schools for a long time; Or go into politics while giving lectures, and both. Before becoming philosophers, they often use teaching activities and students to educate everyone and expand their social influence. Second, China's philosophical theory is often first brewed, produced, developed, innovated and spread in the long-term educational activities of philosophical masters. In the pre-Qin era, various theories emerged one after another, competing for novelty and beauty. The Taoist philosophy founded by Laozi, the Confucian philosophy founded by Confucius, and the philosophy of Xia Ji Huang Lao, Zhuangzi, Mencius and Xunzi, which appeared one after another, were first conceived, developed, spread and influenced the society in the long-term private school activities. Confucian classics in the Han Dynasty can usually be traced back to Xia Zi in the Warring States Period. Dong Zhongshu in the Western Han Dynasty explained the Biography of the Spring and Autumn Ram with the theory of Yin-Yang and Five Elements, which initiated the modern study of Confucian classics. Wei-Jin period is a crucial period for the gestation and development of Buddhism and Taoism in China. Hui Yuan, Ge Hong, Lu and others in the Jin Dynasty used religious organizations to spread religious teachings, and they were all famous masters of private studies at that time. Their Buddhist thoughts and moral thoughts were formed and developed in long-term teaching activities. Neo-Confucianism in the Song and Ming Dynasties originated from Hu Yuan and others in the Northern Song Dynasty, and was founded in Zhang Zai and Er Cheng until Zhu in the Southern Song Dynasty. There are differences between Zhu Cheng and Lu Wang, the latter being represented by Lu Jiuyuan and Wang Yangming. In the Southern Song Dynasty, Neo-Confucianism was opposite to Neo-Confucianism, and there appeared Yongkang School represented by Chen Liang, Yongjia School represented by Ye Shi and Jinhua School represented by Lv Zuqian. Philosophers in science schools and science schools build academies, live in bookstores or give lectures anytime and anywhere. As a new generation of philosophical thoughts, it can be said that Neo-Confucianism in the Song and Ming Dynasties and martial arts in the Southern Song Dynasty first emerged, developed and spread in private school activities, and then influenced the society.
First, "Taoism and Nature" and the ecological concept
Pre-Qin philosophy advocated "Taoism is natural", which to a great extent reflected Taoism's pious understanding of the relationship between man and nature. Education is a unique practical activity in human society, but people who practice can't make themselves detached from nature, and they can never be isolated as supernatural individuals or social people. Therefore, our education of human beings must objectively exist in the relationship between human beings and nature. Taoism's teleology of life, guided by natural philosophy, establishes the relationship between man and nature as an inevitable kingdom, which transcends the narrow category of individuals or society, that is, it transcends the conflict between Yang Zhu's "pulling a gross profit and not doing it" and the overall humanism of Confucian society. Its cultural view is based not only on the meaning of human culture, but also on the macro category of naturalism or natural humanism. Taoism is a human-oriented nature: "inaction" advocates letting nature take its course, and people should not act rashly in front of the "Tao" of nature. Therefore, the essence of Taoist naturalism education spirit is "living" spirit and the educational essence of "natural inaction" thought.
Lu Chunqiu is an important work in the pre-Qin period, which was compiled by Confucian scholars under the leadership of the prime minister of Qin at the end of the Warring States period. It combines the academic thoughts of various schools in the Warring States period and contains many historical materials of the pre-Qin period and precious scientific, cultural and educational materials. Lu's Spring and Autumn Annals advocates that social education should conform to people's natural nature and carry out correct education and guidance according to the nature of the educated, which embodies the naturalistic view of education. The Review said: "It is not feasible to stop, and the walker can't stop, just let nature take its course because of its shape." In other words, don't let the stationary things move, and don't let the moving things move. Education should follow human nature and promote its healthy development. "So, forget others is a great man. If this is the case, you can go with the flow and swim in a lonely space, comfortable and natural. " In other words, educators can only fulfill their educational tasks by conforming to human nature and educating and guiding people. This kind of education method is called "let nature take its course" and "be content with nature". "Suntech" said: "The imaginary element is for the public and the villain is for the public, so I don't know why. This is called Shuntian; Teaching reform can change customs, but it doesn't suffer. This is called obedience. " Educators should follow the natural laws of "harmony with nature" and "harmony with emotion", so that the educated can be educated unconsciously and become self-sufficient and self-educated. It can be seen that the educational principles of Shuntian and Shunqing are the basis of the naturalistic educational view in Lv's Spring and Autumn Annals. To this end, the most appropriate educational method is to "try to go with the flow, if you want to do it, you will be ordered, and if you do it, you will be successful." Mr. Deng believes that "the so-called' peace and happiness' means being able to concentrate on learning and be full of interest; The so-called "rest and swimming" means that they can have a rest and play games in their studies to regain their energy; The so-called' pure and strict' means that they can learn to be afraid and have a sense of responsibility without being too presumptuous, so that they can benefit intellectually and morally. " Therefore, it is an important means to realize the naturalistic view of education in practice to reasonably arrange the safety and happiness, leisure and tourism, and temper leniency with severity to adapt to each other.
Another embodiment of the naturalistic education view in Lu's Spring and Autumn Annals is to advocate non-utilitarian thought. "On Man" said: "What is anti-ego? Shu's eyes and ears, lust, resourcefulness, ingenuity, and endless travel, the heart will be painted by nature. " "The Prince" said: "In the past, when a holy king ruled the world, he had to be public first. If you are male, the world will be flat and you will be equal to the public. Try to see the ambition, win the world, win the world, and lose the world. " What I'm talking about here is the issue of teachers' morality. "Encourage Learning" said: "Teachers and teachers do not dispute the importance of respect and inferiority, but seek the Tao. He is harsh, can do anything, wants everything, wants everything, and is a saint all his life. "That is, when teaching, teachers should not care about students' weight, seniority, differences between the rich and the poor and their status, but should pay attention to whether they can accept reason and justice. This "Tao" is the way of "Tao is natural", that is, taking things as the embodiment of "Tao" and "Tao" as the embodiment of "nature". It can be seen that the teacher respected by the educated is a teacher who "wins righteousness" and is by no means a teacher who "inherits".
The naturalistic view of education requires not to exert some artificial influence or function on the educated too deliberately, but to naturally promote the personality development of the educated on the basis of following the laws of natural development and change and the laws of human physical and mental development. In educational practice, this view of education shows that it does not aim at utilitarianism and avoids too much intervention to ensure the full development of human nature. In the pre-Qin educational philosophy, the concept of nature and the "living" spirit in education became a basic proposition, which explained the triple harmony of natural ecology, quasi-ecology and internal ecology and inspired us to reflect on the Taoist educational philosophy two thousand years ago.
The second is the tradition of "making something out of nothing" and "learning Tao"
The Chinese nation's concept of "respecting China" has a long history and did not begin with Mencius. As early as ancient times, the concept of "zhong" already existed. According to research, the word "Zhong" originated from the ancestors' meaning of "Zhong" in archery, and expressed the meaning of "Zhun", reflecting the ancestors' desire for accurate behavior. During the tribal alliance period, "Zhong" represented the flag and became the symbol of the command power of the military leaders of the alliance, which contained the meaning of justice. Because the flag must be upright, it is unlucky to "look at its flag and show its defeat". Integrity, applied to people, is an unparalleled virtue, or "supreme virtue"; For political education, it is an indispensable standard and is regarded as "the foundation of governance" and "the way of culture". Because of this, almost all pre-Qin philosophers and group classics say "zhong". From Yao and Shun to Confucius and Mencius, the spirit of Taoism comes down in one continuous line. According to the Analects? According to Yao Yue, when Yao abdicated to Shun and Shun abdicated to Yu, the ruling mentality passed down from generation to generation was "let it go", that is, to abide by the way of holding a position. As for Confucius, he advocated the "golden mean" and "supreme virtue", and regarded it as the criterion of self-cultivation, knowledge, teaching and governing the country, which developed into the theory of basic principles and methods for understanding the world, observing and handling all kinds of things. As an "Asian sage", Mencius not only advocated "obeying the law", but also firmly believed in Confucius' way, "learning if you want", inherited and developed the golden mean thought of predecessors, especially Confucius, and formed a unique golden mean philosophy, which runs through educational theory and practice.
Traditional education after the May 4th Movement is an era in which a hundred schools of thought contend and spiritual freedom is diversified, and all kinds of cultures have room for development. On the one hand, the fiercest opponents of tradition have deep roots in Chinese studies and emotional ties with traditional culture; On the other hand, Liang Shuming and others, who are classified as cultural conservatism, also advocate changing the old tradition and treating science and democracy as good things that China must accept. According to the Confucian cultural tradition, Liang Shuming's Rural Construction restored the declining gentry rule and built a rural order centered on knowledge authority. Although this attempt had great limitations and was influenced by the political and military situation at that time, Liang Shuming's practice of learning resources from China and the West and solving rural problems from his own tradition was commendable. In the ideological and cultural space, the educational model of "taking middle school as the body and western learning as the application" is embodied, which is the reproduction of the educational concept of "learning from foreigners and mastering foreign skills".
Four. conclusion
Taoist cultural spirit covers its world outlook and methodology with its natural "Tao" in a specific sense. Its teleology, realm view, ideal society and the value system of all things are all flexible in the overall sense of "Tao". In this overall sense, any correct choice for human purpose can only be "conforming to Tao". Its "Tao" is rooted in nature, that is, "people everywhere, the land follows the sky, the sky follows the Tao, and the Tao follows the nature". The spirit of Confucian culture is based on the patriarchal ethical relationship in the early or embryonic period of China's feudal system. It focuses on personnel and interpersonal relationships in the social category and is an ethical norm between people. Its knowledge and pursuit are consistent with ethics. It can be considered that the object of Confucian philosophy is society and people in society, that is, to evaluate life, interpersonal relationship and ethics, and it is a moral and rational ethical philosophy.
In Confucianism, Confucius advocates "studious" and takes six arts and six classics as the educational content, but this is not the whole connotation of Confucius education. The teachings of Confucius in The Analects of Confucius are almost beyond the six arts of poetry and calligraphy. In Confucius' view, the classics of six arts are the foundation, and "what kind of personality to be" is the core, that is, the education of "learning Tao" is the core of education, and the education of "learning Tao" is also reflected in Mencius' education view of "middle way". However, the social process is the process of constant conflict and evolution between tradition and modernity. Kang Youwei's educational ideas of "learning from time to time" and "applying the world to practice" and "taking middle school as the body and western learning as the application" during the May 4th Movement are models of modern traditional education in China, which have contributed to the localization and modernization of education in China.
To study China culture, China ethics and China education, we must trace back to their cultural roots and philosophical traditions, with the Taoist view of nature and the Confucian tradition of the Middle Way as its mainstream. It is the mission of educational tradition to understand the core of China's philosophical tradition, show the charm of tradition, cultivate the concept of integrity and soundness of education, and mold citizens' personality as natural subjects.
[References]
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