Education in the Warring States Period. The development of private schools in a hundred schools of thought contend 1. During the Warring States period, the atmosphere prevailed, the struggle between vassal States intensified, and the dispute between public and private within a country also intensified, so the atmosphere prevailed. The active taxi class provided a solid and extensive social foundation for the development of private schools and ideological academics during the Warring States period, and the prevalence of trained scholars promoted the development of private schools and a hundred schools of thought contended. 2. The contention of a hundred schools of thought originated from the contention between Confucianism and Mohism during the Spring and Autumn Period and the Warring States Period, and it was during the Warring States Period that hundred schools of thought formed a spectacular contention. Among many schools of thought, the most important ones are Confucianism, Mohism, Taoism, Legalism, Ming, Yin and Yang. Confucianism, Mohism, France and Taoism are quite accomplished in education. (1) Confucianism is the largest school after Kong Qiu. This school inherited Kong Qiu's thought of "benevolence" and put forward the educational thought of fully affirming the main role of human beings. At that time, the Meng Si School was not valued by the rulers of various countries. Another influential Confucian school is the Xun Kuang School. Xun Kuang put forward the idea of "ruling the country by courtesy", affirmed the feudal hierarchy, and put forward the theory of evil nature as the theoretical basis of his educational thought characterized by "foreign scholars". Xun Kuang's thought is more suitable for the needs of a unified feudal autocratic system. (2) Mohism, which represents the interests of small producers, is a school opposed to Confucianism. Mohism advocates the elimination of social hierarchy and emphasizes social benefits; In education, we believe in experience and practice, attach importance to thinking training and attach great importance to the value of scientific and technological knowledge. (3) Taoism Taoist School was initiated by Laozi. Laozi has a profound study of dialectics of things, and advocates "nature", "inaction, and promising". However, they doubt the value of human civilization, fantasize about retreating to a small country with few people, and show the ideological characteristics of avoiding the world. After Laozi, there were many Taoist schools. Among them, Zhuangzi and Zhouyi are considered as authentic Taoists. They pushed the opposition between man and nature to the extreme, despised and denied everything in society, pursued spiritual freedom and respected nature, and showed escapism and relativism. Zhuang Zhou and Lao Zi, also known as "Laozi and Zhuangzi", as representatives of the ideological trend of being born, had a wide and profound influence on the intellectuals in China after Wei and Jin Dynasties. (4) Legalism is the most radical ideological representative of the emerging landlord class. Legalists advocate bullying the weak, oppose moralization, advocate the rule of law, and strengthen monarchical power. This became the guiding ideology for Qin to unify the six countries. Legalists took a nihilistic attitude towards traditional culture and despised the value of human beings, which left many lessons for future generations. Education has always been the central issue for a hundred schools of thought to contend. Therefore, the contention of a hundred schools of thought also means the contention of educational thoughts and the development of educational theories. The development of private school began in the Spring and Autumn Period and flourished in the Warring States Period. During the Warring States period, the popularity of cultivating scholars and the contention of a hundred schools of thought promoted the prosperity of private schools. Confucianism, Mohism, Taoism and law have the greatest influence on the development of education. (1) The founder of Confucian private school is Kong Qiu. After Kong Qiu's death, Confucianism was divided into eight schools. There are Confucianism of Zhang Zhiru, Zi Si, Yan, Meng, Zhong Liang, Le Zheng and so on. Among them, the most influential ones are "Mencius Confucianism" represented by Monk and "Sun Shi Confucianism" represented by Xun Kuang. (2) the founder of Mohist private school is Mo Zhai. Mo Zhai is known as the "Northern Sage". Because Mohism is a school that represents small producers, this determines that Mohist private school has the following characteristics: First, Mohist private school mainly teaches production and scientific knowledge. Secondly, Mohist private school is not only a teaching group, but also a political group with religious color. (3) Taoist private school Taoist thought and Taoist private school came into being at the end of the Spring and Autumn Period and prevailed in the Warring States Period. Taoism not only has educational practice, but also is an extremely active school of thought, which is bound to innovate in education. Especially Laozi and Zhuangzi, although they may not have many specific opinions and views on the process of education and teaching, they have analyzed social and cultural education in a unique way of thinking, put forward many original opinions, and even touched on some essential problems of education. (4) The early legalists in private schools were represented by Li Kui, Wuqi, Shang Yang, Shen Dao and Shen Buhai, and the appearance of Shang Yang meant the maturity of legalists. Later legalists were represented by Han Fei and Li Si. Han Fei is a master of legalist thought in the pre-Qin period, and Li Si is the one who leads legalist theory to practice. From Shang Yang to Han Fei and then to Li Si, this is the process from the formation to the realization of legalist theory. Secondly, Gong Xue, Xia Ji, was a famous institution of learning in Qi during the Warring States Period. It was not only the center and epitome of a hundred schools of thought contending during the Warring States period, but also an important creation in education at that time. Xia Ji Gong Xue had a great historical influence on the development of ancient learning, culture and education in China. 1. The whole story of "Xia Ji" in Gong Xue, Xia Ji refers to the area near Jimen (southwest gate of the city) in Linzi (now Zibo), the capital of Qi State. The King of Qi established Gong Xue here, hence the name Gong Xue, Xia Ji. Gong Xue, Xia Ji has a long history. It was established as early as the reign of Qi Huangong and Wu Tian (about 370 ~ 360 years ago), and it has been more than 2370 years since. (1) Historical conditions for the establishment of Gong Xue in Xia Ji ① Political conditions. With the establishment of the feudal system of Qi State, in order to meet the needs of internal political and economic changes and external hegemony, the rulers of Qi State should not only recruit talents from all over the world, but also cultivate and train a new generation of talents. Therefore, the establishment of the Qing Dynasty became the clear consciousness of the rulers of Qi after the Tian Dynasty. (2) Economic foundation. Qi deviated from the war-torn Central Plains and had a stable production environment. Therefore, agriculture, handicrafts and commerce are developed and the territory is densely populated. It is a rich and powerful country, which has the economic conditions to establish Gong Xue in Xia Ji. (3) The wind of cultivating scholars prevails. The statesmen of Qi have always attached importance to cultivating scholars. After gaining state power, it expanded the scale of training scholars with the help of the state, and organized and institutionalized it. Xia Ji Gong Xue was born. (2) the rise and fall of Xia Ji Gong Xue. It is hard to know that Xia Ji Gong Xue was founded around 60 BC. After the establishment of Gong Xue, it experienced six generations, including Qi Huangong, Wang Wei, Xuan Wang, Wang Min, Wang Xiang and Tian Jian, Wang Qi, which lasted about 150 years. Since the establishment of the capital, it has been closely related to the political development of Qi, and it also pays attention to the development of culture and education, attracting and cultivating talents. In 22 1 year BC, they invaded Linzi, surrendered and died together. 2. The essence and characteristics of Xia Ji Gong Xue. The appearance of Xia Ji Gong Xue means the peak of the development of the pre-Qin scholar class, and it also shows the institutionalization of the way of training scholars. As a product of special historical conditions, Xia Ji and Gong Xue are unique compared with previous official schools, general private schools in the same period and later official private schools. (1) the nature of Gong Xue in Xia Ji ① Gong Xue, Xia Ji is a special school run by the government and run by the people. Because Jixia Xuegong takes training and using scholars as its basic purpose, it is decided that it is a school funded by the State of Qi. In this sense, Jixia Xuegong is an official school. At the same time, Xia Ji Gong Xue's teaching and academic activities are independent of all factions, and the Qi government does not interfere much. In this sense, it can be said that Gong Xue in Xia Ji is a private school. ② Gong Xue, Xia Ji is an institution of higher learning that integrates lectures, writing and educational activities, and has the function of consultation. Gong Xue was founded with the aim of "recruiting talents and learning talents" and "ruling by scholars", which determined that Gong Xue is not a grass-roots school with the responsibility of popularizing cultural knowledge, but an institution of higher learning with academic activities as its main task. At the same time, Xia Ji Gong Xue has also become a de facto institution for managing and deliberating state affairs, which has a distinct political color and plays a prominent role in managing and deliberating state affairs. (2) Characteristics of Jixia Academy ① Academic freedom, which is the basic feature of Jixia Academy. Inclusion is the expression of academic freedom. All schools and factions under the leadership of Xia Ji have equal academic status. You are welcome to study and come and go freely. Contention and absorption are another manifestation of academic freedom, and political pluralism in the Warring States period made a hundred schools of thought contend a trend. Academic debate has brought about the absorption, blending, differentiation and evolution of various schools under Xia Ji. ② Good treatment. Xia Ji Gong Xue carried forward the style of Corporal Li Xian and gave Xia Ji scholars very generous treatment. "Words fail to convey the meaning" is a high political treatment given to scholars by the monarch of Qi State. Generous treatment is also manifested in material treatment. Mr. Xia Ji's superior material treatment even benefited his disciples, which is also an important reason for the long-term prosperity of Gong Xue, Xia Ji. 3. The historical significance of Jixia Xuegong 150 years' existence is only a short moment in the long history, but its influence on history is far-reaching. (1) Jixia Xuegong promoted the ideological and academic development in the Warring States period. Mr. Xia Ji, with more than 1000 people, made important contributions in the history of pre-Qin thoughts. (2) Xia Ji Gong Xue showed the independent and creative spirit of the intellectuals in ancient China. Their freedom of discussion is guaranteed by restraint, and they can rely on independent group strength to compete with the "potential" of governors with their own "Tao". (3) Xia Ji Gong Xue created an excellent educational model. Its school-running form, intelligent characteristics, teaching form and school-running policy are all excellent educational models. Third, Mo Zhai and Mohism's educational thoughts During the Spring and Autumn Period and the Warring States Period, Confucianism and Mohism were the two most famous schools, and later Han Fei called them "the best people in the world". Mo Zhai, the founder of Mohism, is a great thinker after Kong Qiu. He founded Mohism and opposed it to Confucianism, which really opened the curtain of a hundred schools of thought contending. 1. Mo Zhai and Mohist Mo Zhai, known as Mozi in the world, are both Song people and Lu people. There is no way to determine the year of birth and death. Basically, life and activities were in the early years of the Warring States Period. Mo Zhai comes from a humble background and often calls himself "mine" and "bitch". Judging from his ideological tendency, he represents the interests of "farmers and workers". Zhai Mo was the first thinker who criticized Confucianism in the history of academic thought. Mo Zhai and Mohist private school once flourished. The Mohist school founded by Mo Zhai has a program, leadership, organization and discipline. Because it is a group from the working people, it is resolute and good at action, but it is also too blind and irrational. The main material for studying Mo Zhai and Mohism is Mozi, which was basically written by his disciples and later scholars. 2. On the role and purpose of education (1) The role of education is an important part of Mo Zhai's social and political thought of "promoting the benefits of the world and eliminating the harm of the world", and improvisation education. He advocated establishing a "fraternity" society of equality and mutual assistance through "powerful people can help others get sick, rich people can encourage others, and people with means can persuade others". Mozi attached great importance to the influence of environment and education on the formation of human nature and put forward the theory of "plain silk" "If you dye it in the sky, it will be pale, if you dye it in yellow, it will be yellow, and if you enter it, its color will change. "Inherent humanity is like ordinary silk to be dyed. What kind of environment and education can make what kind of people. Mohism advocates the establishment of a "fraternity" society of equality and mutual assistance through education. In his view, people all over the world can "know righteousness" through education, thus achieving social perfection. (2) The social ideal of "loving each other and bringing out the best in each other" determines that the educational purpose of Mohist school is to cultivate people who realize this ideal, that is, "being a scholar" or "a saint", and through them, to realize the politics of saints or benevolent governance and rule by virtue, and to criticize and deny the corrupt political and social unreasonable phenomenon of employing people with affection, power and wealth without asking whether they have talents. Mozi advocated that education should cultivate a "minor", and this "minor" must have three conditions, namely, morality, thinking, arguing, knowledge and skill. The requirement of virtue is "universal love", that is, being able to love everyone indiscriminately; The requirement of knowledge and skills is to make part-time scholars have the practical ability to promote advantages and eliminate disadvantages; The requirement of thinking debate is to "teach from above" and promote its "universal love" proposition to the society. 3. Educational Contents In order to train part-time scholars, Mo Zhai and his disciples have determined a set of distinctive educational contents, which can be roughly divided into several categories. (1) Political and Moral Education Mo Zhai believed that the biggest problems of the people at that time were "hungry people can't eat", "cold people can't put on clothes" and "workers can't rest", which were called "three sufferings, three sufferings, three sufferings and one bitterness", while the princes sought to enrich the country, the masses of the people and the rule of criminal politics. Eliminate the unjust movement of "bullying the weak and bullying the few" through "not attacking"; Get rid of hereditary privilege through "Shang Xian" and realize saint politics; Unify people's audio-visual words and deeds through "Shang Tong"; Stop spending money, people and money through "saving money", "saving burial" and "unhappy"; Encourage people to strive for self-improvement in social practice through "non-life"; However, Tian Zhi and Ming Gui show that the gods and spirits in heaven restrain the rulers in the lower bound to act cautiously by punishing evil and promoting good. It is through this multi-faceted education that noble ideological quality and firm political belief can be cultivated. (2) Science and Technology Education Mohist science and technology education includes production and military science and technology education and natural science knowledge education, aiming at helping part-time scholars acquire practical skills of "doing their best". Mohist science education has a high attainments, involving mathematics, optics, acoustics, mechanics and psychology. (3) Literature and History Education Mo Zhai does not attach importance to literature and history education. He believes that the Confucian teaching of six arts is decadent and parasitic. Therefore, Mo Zhai thinks that it is only necessary to learn and understand the useful ideas and skills of "universal love" and practice more. Mo Zhai's proposition aims at criticizing the separation of Confucian Six Arts Education from productive labor and social reality, but it also shows some one-sidedness and narrowness. (4) Education of cultivating thinking ability The education of thinking ability includes the education of cognition and thinking method and the education of formal logic. The purpose is to train and form logical thinking ability, be good at arguing with others, convince others with eloquent logical power, and sell their own political opinions. First of all, Mohist school believes that whether people's understanding and speech (theory and viewpoint) are correct needs to be measured, which is the so-called "what they say must be done", so it is not clear. Secondly, Mohism emphasizes the need to master the laws of thinking and argumentation, that is, formal logic. We demand that everything be based on facts, reasonable and logical, convince others and defeat the enemy. The educational content of Mohism is very distinctive, and its value is mainly reflected in the education of science and technology and the education of cultivating thinking ability. They broke through the category of Confucian six arts education, which is a great creation. 4. In terms of educational methods, Mo Zhai's and Mohist's educational methods also show distinctive school characteristics, which are quite different from those of Confucianism. (1) Active Mo Zhai is dissatisfied with the Confucian educational method of "waiting for himself". He thinks that method is too passive, and the correct method should be: even if people don't ask for advice, you should take the initiative to go to the door to teach. Mo Zhai emphasized the initiative and dominance of educators, but neglected the knowledge and psychological preparation that inspiration and learning must have. (2) Creating Mo Zhai's criticism of Confucianism's "words don't mean everything", advocating that the good things in ancient times should be inherited, and further creating new things today, hoping for more good things. This not only reflects Mo Zhai's attitude towards cultural heritage, but also shows his learning and education method-attaching importance to creation. (3) Practice Mo Zhai's idea of the unity of motivation and effect to evaluate people's behavior. Mohist practice is not only moral, social and political, but also productive, military and scientific. (4) Teaching students in accordance with their aptitude Mo Zhai was the first person in the history of education in China to clearly put forward the educational method of "teaching students in accordance with their aptitude", and he paid great attention to considering students' abilities in teaching. Mo Zhai's ability requirement has two meanings: first, as far as students' energy is concerned, it is impossible for people to study in several aspects at the same time; Secondly, as far as students' knowledge level is concerned, we should teach students in accordance with their aptitude. The method of measuring a person's ability shows Mo Zhai's grasp of teaching rules. As the opposite of Confucian educational thought, Mohist educational thought, represented by Mo Zhai, contains many reasonable thoughts, especially the specialized education of its scientific and technological knowledge and skills, which was first put forward and implemented in the educational history of our country. All these make Mohism's educational practice and thoughts a unique and precious legacy in the history of education in China. 4. Munch's educational thought "Mencius Confucianism" is an important school of Confucianism, regarded as a direct descendant of Kong Qiu, and its representative is Munch. 1. Monk's life and political opinions, word, known as Mencius, was born in Zou (now Zou County, Shandong Province) in the middle of the Warring States Period. The age of birth and death is about 372 BC to 289 BC. Monk's educational thoughts can be found in various chapters of Mencius. Politically, for the long-term interests of the rulers, Monk advocated "protecting the people as kings" and sought the unification of the world through "benevolent politics". His idea of "benevolent government" includes the following aspects: (1) "controlling people's property" and making people become small landlords. (2) "The people are the most important, the country is the second, and the monarch is the light. "You mainly value the people's heart, respect the people's heart, accept the people's heart, and get into the world. (3) Good politics is neither a perfect political system nor a brilliant ruling means, but education. " "Benevolent politics" can be understood as education in a sense. 2. "Nature is good" theory-the basis of educational theory Mencius believes that human nature is good, there is "goodness" that can be learned without learning, and there is "conscience" that knows without worrying. The difference between a gentleman and an ordinary person lies in preserving or losing this kind of "goodness". Moral concepts such as benevolence, righteousness, propriety and wisdom stem from innate compassion. Therefore, Munch's "theory of good nature" points out that education and learning are both necessary and possible for people; Education and learning must follow people's internal basis and carry forward people's consciousness. 3. With regard to the function and purpose of education, Munch's theory of "goodness of nature" is twofold: on the one hand, it shows transcendentalism, on the other hand, it shows a profound understanding of human nature. Based on his profound understanding of human nature, Monk expounded his views on the role and purpose of education. (1) Education is the process of expanding "goodness". In Monk's view, the four psychological tendencies of sadness, shame, resignation and right and wrong are precisely the starting point or possibility of benevolence, righteousness, courtesy and wisdom. It is not necessarily equal to reality, but it depends on learning and education to turn the "four ends" into realistic moral quality. The function of education is to guide people to preserve, retrieve and expand their inner goodness. (2) The purpose of education is to "understand interpersonal relationships". Mencius advocated that the purpose of education is to cultivate "gentlemen", "sages" and "gentlemen" from the personal point of view, and to cultivate "understanding human relations" from the social point of view, that is, to teach human relations-father and son are close, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy, so as to handle these five basic interpersonal relationships well. The educational purpose centered on "ethics in the Ming Dynasty" determines that the whole content of education is based on ethics and filial piety. 4. On the Ideal Personality Monk's important contribution to the traditional culture of China lies in his "gentleman" ideal personality, which enriches the spiritual world of China people. Monk once said, "Everything is ready for me. "I think that the most precious thing in the world lies in everyone, that is, people's moral quality and spiritual realm, and the value of these spiritual wealth is far higher than people's external material wealth and power status. According to this value standard, Monk described the ideal personality of the "gentleman" he pursued: "Wealth cannot be lewd, poverty cannot be moved, and powerful people cannot be bent. "