The development of China's traditional educational philosophy is closely related to the development of China's ancient philosophy and education. It includes the view of heaven, humanity, history, society and ethics. China's traditional educational idea still has important guiding significance to our modern society, but it also contains dross. Therefore, we should keep a scientific attitude towards China's traditional educational idea, take its essence and discard its dross. Content: 1. The development course and main features of China's traditional educational philosophy: the Spring and Autumn Period and the Warring States Period: three changes of Confucianism: metaphysics in Han Dynasty, neo-Confucianism in Wei and Jin Dynasties, and the spread of modern western learning to the east. The main features are: the unity of heaven and man, the unity of politics and religion, the combination of seeking knowledge and seeking knowledge, the view of heaven and man, the view of history and society, and the view of ethics and morality; 3. The attitude to be adopted in studying China's traditional educational philosophy: 1. The development course of China's traditional educational philosophy. As far as its major stage is concerned, it has experienced a hundred schools of thought contending in the Spring and Autumn Period and the Warring States Period, respecting Confucianism in the Han Dynasty, metaphysics in Wei and Jin Dynasties, Confucianism, Taoism and Buddhism in the Tang Dynasty, Neo-Confucianism in the Song and Ming Dynasties, practical learning in the Ming and Qing Dynasties and the spread of modern western learning to the east. There are three periods of transformation, namely, the rise of metaphysics in Wei and Jin dynasties and the slow entry into Confucianism; The formation of Neo-Confucianism in Song and Ming Dynasties was slowly released into Confucianism. Modern western learning spread to the east, and the philosophical and cultural education thoughts of the bourgeoisie and even the proletariat had the final and greatest influence on Confucianism. Second, 1. The fundamental problem in the educational philosophy of Heaven and Humanity (1): The relationship between Heaven and Humanity (the foundation of education lies in humanity, and the foundation of humanity lies in destiny) about Heaven, Humanity, History and Society A. In ancient times, Heaven and Destiny were not only the basis of humanity, but also the basis of history and society. B, the concept of heaven affects many issues such as human nature, history, ethics and even education. Therefore, the concept of heaven has become an ontological problem in philosophy (including educational philosophy), that is, cosmology and worldview. The most direct influence is the theory of human nature. Different views of heaven have different understandings of human nature, such as where human nature comes from, what is the relationship between human nature and sociality, and whether human nature can be changed, which are closely related to education. C, the view of heaven: from the dominant person to the just and natural heaven, the change of human nature theory: from the nature called by destiny to the theory of good and evil, the change of natural nature. Epistemology and Logic: mohists, a famous scholar, once touched on the educational principles and methods of logic, such as identity, contradiction and law of excluded middle. Principles include. (2) "Positive and negative evaluation of the harmony between man and nature" is an important proposition in China's philosophy. At present, many scholars in the field of philosophy try to guide the different viewpoints of China's philosophy and Western philosophy. One of them is that man and nature live in harmony, and man and heaven are the same, that is, the so-called "cultivation of heaven and earth", that is, man gets notice from the natural operation law of heaven and earth as a guide for his actions. However, there are also many superstitions and dross in "the unity of heaven and man", such as "the divine right of monarch", and the emperors on earth can speak for God, which was fully reflected in the thought of destiny in Yin and Zhou Dynasties. Of course, the divine right of monarchy has its superstitious side, but it also has the side of taking it seriously, not daring to neglect it and demanding it strictly. In addition to the divine right of monarchy, there is also the essence of "harmony between man and nature", that is, human nature comes from the concept of destiny. (3) Different opinions on the theory of human nature A. The theory of good nature: Mencius, as the main heir of the Confucian school founded by Confucius, became the main school of eight Confucian schools and gave full play to the idea of good nature. Mencius believes that everyone has compassion, shame, resignation and right and wrong, which are the beginning of virtues such as benevolence, righteousness, courtesy and wisdom. These are innate "consciences and virtues" that can be acquired without learning. B. theory of evil nature: Xunzi believes that lust, ear desire, taste desire, heart desire and skin desire are all human natural needs, that is, the physiological basis of evil human nature. The reason why people can change from evil to good is the result of the influence of acquired environment and education, and it is formed by human efforts. Therefore, "human nature is evil, and good is false. "Therefore, Xunzi's educational thought pays special attention to transformation and external training, that is, it emphasizes the influence of environment and education, emphasizes people's subjective efforts, and learns through accumulation and gradual progress. Xunzi's view of natural destiny provides a theoretical basis for the natural attributes of human nature. C. The theory that there is no good or evil in nature: (Gao Zi) mainly emphasizes the natural attribute of human beings and ignores the social attribute of human beings. D. The theory that there is good and evil in sex: (Shi Shuo, Yang Xiong) mainly emphasizes a person. E. Sex theory: Dong Zhongshu's sex theory divides people into three categories, namely, the nature of saints, the nature of people and the nature of fighting; Han Yu put forward the idea of three natures, which divided human nature into three levels: upper, middle and lower. He believes that neither the upper class nor the lower class can be called sex, and only the middle class can be called sex. (4) Evaluation of China's ancient theory of human nature: Although there are different views on the formation and change of human nature, such as Mencius' theory of summation, Xunzi's theory of pseudo-summation and product, Wang Chong's theory of transformation, Han Yu's theory of guidance, Li Ao's theory of restoration, Zhang Zai's theory of opposition, Chen Que's theory of practical learning and Wang Fuzhi's theory of practical learning, they are all different views on the relationship between behavior and learning, which will help us to study and understand the formation and development of human nature. However, the common feature of China's ancient theory of human nature is that he talks abstractly about the essence and differences of human nature without the historical development and social constraints of human beings. Therefore, it is impossible to make a truly scientific judgment on the essence and complex relationship between human nature and social affiliation, the root and concrete manifestation of human differences, and it is also difficult to make a completely scientific explanation on the development and formation of human nature, that is to say, there must be dross in the essence. The scientific methodology of Marxist historical materialism and the achievements of the development of physiology and psychology today provide us with a key to scientifically solve the problem of human nature and push the study of human nature to a new stage. However, there are still many studies on human nature, and the study of human nature is not over. 2. Creation theory of historical view and social view: historical view of destiny, historical view of saints, historical view of reason (current situation), historical view of people-oriented (people-oriented thought) and social development theory: evolution theory, degradation theory, recycling theory, historical view and educational relationship: enriching people's education, ruling the legal system by virtue, governing by doing nothing and well-off society. God bless, good and evil; The theory of the end of five virtues. B. Sage's view of history, the idealistic view of history in which heroes create situations, that is, the development of human society is designed and promoted by saints with the highest wisdom and morality. (associated with the historical view of destiny) C. Historical view of reason, that is, making regular explanations according to the trend of social development. D. People-oriented historical view: people-oriented thought in a strict sense. E. The evaluation of historical view of destiny, historical view of sage, historical view of reason and historical view of people-oriented, except historical view of destiny, the other three historical views have different degrees of merit. On the surface, the historical views of destiny and reason are opposite, and the historical views of saints and people are opposite; But in fact, there is often a cross-cutting and interpenetrating relationship between them. Due to the limitation of history and even class, it is impossible to reach the height of historical materialism, and the essence and dross are often mixed. According to the analysis of the above historical views, we can see that they play two different roles in promoting and promoting the development of history; There are two different attitudes towards history and real society: affirmation (maintenance) and negation (reform). The reformists played a positive role in feudal society, which should be affirmed, but their reform ideas did not and could not fundamentally change the feudal social system. Although the reformists in feudal society criticized the corruption and irrationality of the social system at that time and demanded reform, it was impossible to fundamentally change the production relations in feudal society, because the productive forces at that time did not have the conditions to produce new production relations. Even if the peasants reformed, they were only anti-emperor, not anti-imperial power, and the result was only regime change, which reflected the limitations of history. Of course, as long as their actions have played a role in promoting social progress and their remarks have raised questions that have not been raised by predecessors, they should be affirmed. This is also the viewpoint and attitude of historical materialism. (2) Several Views of Social Development A. Evolution This is the dominant idea in China's ancient view of history, especially among some materialist thinkers. Under the thought of evolution, he holds a development view and an ideal social view. This thought exists not only in the reformists, but also in the legalists and Confucianists. B. Degeneration theory leads to social criticism: one is to miss the past out of dissatisfaction with reality; The other is a social critical view that is determined to reform out of dissatisfaction with reality. E. Circular theory: Evaluation: History does not rise in a straight line, but develops according to the law of spiral rise, so there will often be retrogression or similar repetition in a certain period. The appearance of this phenomenon can be used as the historical basis of the theory of historical cycle, but its problem is that temporary retrogression or recurrence is regarded as the law of the development of historical cycle, and there is also the ideological influence of "extremes meet", so the theory of historical cycle only sees superficial phenomena and fails to grasp the essence of the development of things. 3. Ethics China's traditional education can be said to be an ethical education dominated by Confucianism, so moral education plays an extremely important role in ancient education in China. Ethics can also be a moral philosophy. Ethics is the basic viewpoint or guiding ideology of moral philosophy, so it is also the ideological basis of moral philosophy. Moral philosophy is also a basic subject in philosophy of life, and sometimes people regard moral philosophy as a synonym for philosophy of life. Basic categories in moral philosophy A. Moral "Tao" and "virtue" were originally used separately → "virtue" was used together (first seen in Zhouyi and Xunzi). Compared with "morality", "Tao" refers to the basic law and everything, whether it is its natural law theory or moral code of conduct. Compared with "morality", "Tao" seems to be the first level, which has the significance of practice and action. B. Benevolence is a basic category in the Confucian ethical system, and Confucius regards benevolence as an important or most basic moral criterion. Righteousness is also valued, but benevolence is more important than benevolence, because benevolence comes from the heart and righteousness is the expression of benevolence. Confucian theory of benevolence and righteousness has its reasonable core. By analyzing and criticizing its positive factors, it can serve our moral construction and moral education today. However, we can't help but see that the principle of benevolence, righteousness and morality advocated by Confucianism is also in the process of constant change in China's long-term feudal society, especially because it is combined with feudal ethics and has become a tool to consolidate feudal rule, imprison people's thoughts and distinguish between "upper and lower" registration systems, which must be criticized and eliminated. C. The Doctrine of the Mean explains and evaluates the Doctrine of the Mean from two aspects: one is from the perspective of ethics, and the other is from the perspective of thinking methods. And from the golden mean, the golden mean and the golden mean. Thirdly, the attitude to learn from China's traditional educational philosophy is 1. Learning China's traditional educational ideas is mainly based on Confucianism and eclectic. The characteristics of China's traditional educational philosophy are that the basic characteristics of China's ancient traditional educational philosophy, which is dominated by Confucianism, are: the unity of heaven and man, the unity of politics and religion, the combination of questions and answers, the unity of knowing and doing → shaping the cultural character of the Chinese nation. When we say that China's traditional educational ideas are dominated by Confucianism, we don't mean that Confucianism is all-encompassing, or that other schools have no influence on China's traditional educational ideas. On the contrary, in different historical periods, the influence of other schools in all aspects of culture and education is also obvious. The dispute between schools has formed the complexity and richness of China's traditional culture, including traditional educational ideas. This requires us to conduct a detailed and comprehensive study and learn from others with a scientific attitude of seeking truth from facts, so as to establish a new educational philosophy system with China characteristics. 2. Scientific attitude towards China's traditional educational philosophy A. Adhering to the historical viewpoint Tradition is a product of history, which inevitably has its historical characteristics and limitations, which requires us to make a realistic analysis from the historical reality: historical evaluation of events and people; Respect the dialectical development of history. Note that we respect history, but we do not praise the past, but respect the dialectical development of history. B. Adhere to the attitude of scientific analysis. China's traditional educational idea is not only a historical tradition, but also formed in a class society, so it is inevitable that the good and the bad are mixed. We should get rid of the rough and the fine, discard the false and retain the true, carefully study and analyze the past, and make a realistic evaluation. Take history as a mirror, draw some wrong conclusions from history and avoid repeating the same mistakes. Therefore, we should adopt a realistic and concrete analysis attitude towards historical heritage, even if it is excellent. Simple affirmation and negation can't achieve the purpose of "making the past serve the present". C. In order to make great efforts in modernization and make the past serve the present, it is necessary to combine traditional culture with modern science, emerge contemporary scientific viewpoints to examine the past, and enrich and explain the past with modern scientific achievements. The Chinese nation has a long history and wisdom, and has made outstanding contributions to human culture and education. We should innovate and develop according to the requirements of the times, push the traditional excellent cultural and educational ideas to a new stage, and make it serve the construction of modern socialist new culture education with China characteristics. This is the scientific attitude we should adopt towards the traditional educational concept.