First, the educational purpose of "learning to be an excellent official".
Zhu expounded the educational purpose of Neo-Confucianism in Notes to Four Books: "Applying what you have learned". "Notes on the National Seal of Mencius Teng Wengong Teng Wengong" said: "Father and son are related, the monarch and the minister are righteous, the couple are different, the old and the young are orderly, and friends have faith. This person has a great relationship. Hey, order, study and school are all based on this. " In the same book "Li Lou", it is noted that in "Observing the Ordinary Things and Observing Human Relations", it is said: "If you are observant, you can know the reason", "If you are observant, you can know the reason in detail" and "The body is solid, but human relations pay special attention to the body, so you know the details differently." The fundamental purpose of education is to "understand interpersonal relationships". This is the basic viewpoint of Zhu's neo-Confucianism education thought. The Rules of Bailudong Academy written by Zhu lists "father and son are related by blood, the monarch and the minister are righteous, the husband and wife are different, the young and the old are orderly, and friends have faith" as the "purpose of five religions", and repeatedly emphasizes that "scholars only learn this", which has become a major feature of neo-Confucianism education. Zhu discussed the different educational purposes and contents between primary schools and universities in Preface to Universities. "When you are eight years old, you will be under the prince. As for Shu Ren's children, they will all go to primary schools to teach them to cope with the advance and retreat, and to shoot books with courtesy and music. In ten years and five years, the sons of the Son of Heaven, the sons of descendants, even the sons of public officials and doctors, and handsome men have all entered the university to teach them poverty, integrity, self-discipline and governing the country. " Although there is a difference between "school teaching and festivals", the ultimate goal of education is still around the general program of "ethical relations in Ming Dynasty". "The reason is to teach, because people based on this are not waiting for people's livelihood. Therefore, all people who learn to learn in the world know the inner nature of their own nature, what their duties should be and how to do their best. " "Understanding human relations" means understanding and observing everyone's "inherent nature", "responsibility" and "doing their best" in maintaining the feudal hierarchy.
Second, cultivate "adults" who are "all prepared" and "honest and happy".
According to The Analects of Confucius, Zhu expounded the standard and accomplishment of "adult". The article Xianwen in The Analects of Confucius notes: "An adult is still a complete person." "The content is poor, honesty is enough to nourish the heart, courage is enough to practice, and art is polite. Enjoy it. Virtue is created internally, and writing is created externally. Then all the materials are ready, without a good reputation; Being honest and happy, without complicated prejudice and complexity, is also a man. " Is through self-cultivation, such as poor management, self-cultivation, self-cultivation, self-cultivation, self-cultivation, self-cultivation, self-cultivation, self-cultivation, self-cultivation, self-cultivation, self-cultivation, self-cultivation,
Cultivating "adults" is the realistic goal of Zhu's Neo-Confucianism education, but "adults" is not the highest ideal goal, and the highest ideal goal is saints. "If you talk about it, it is not as good as a saint's humanity."
Zhu distinguishes the ideal personality pursued by philosophy from the realistic training goal, and works hard to realize the realistic training goal. Chapter 21 of The Doctrine of the Mean discusses the virtue and learning of sages. He said: "Germany is not true, and it is true. The virtue of saints is sex and nature, and heaven is also; It is also humane for a prophet to be good and then realize the good, and for a sage to learn from teaching to teaching. What is honesty unknown, Ming Can is honest. " In other words, saints are born, and they are "born". Sages are cultivated by human resources through learning and "by teaching". The virtue of a saint is "sincerity" of a genius, omniscient and omniscient, and it is "self-sincerity"; The sage's learning "from teaching" begins with "Ming" and ends with "sincerity", which is "self-evident and sincere". The virtue of saints is different from the learning of saints, but it is not insurmountable. People who are not "sincere" can also be "sincere" through the efforts of internal and external education.
Third, pursue the spiritual realm of "Confucius and Yan Le" and "sage and sage".
"The joy of Confucius and Yan" and "the spirit of saints" are the spiritual pursuits strongly advocated and exaggerated by Neo-Confucianism. After Zhou Dunyi and Cheng Cheng, Zhu also put forward this idea. Confucius said in the Analects of Confucius: "Eating and drinking water, bending your arms and resting on them, is also fun." This is the happiness of Confucius. "The Analects of Confucius Yongye" Confucius praised Yan Hui for "being virtuous, returning, eating and drinking once. In a humble lane, people can't bear their worries and return without changing their fun." It is the joy of stefanie. Zhou Dunyi integrated the two for the first time, put forward the proposition of "Kong Yanle", and often made Cheng think "What does Yan Zile like?" When commenting on the two chapters of The Analects of Confucius, Zhu cited the meanings of Zhou and Cheng, and proposed: "The heart of a saint lies in nature. Although it is extremely difficult, it is also full of joy. " Encourage scholars to "engage in the teaching of cultural etiquette, so that they will not stop and exhaust their talents, and they will gain something." It is to pursue a spiritual realm of self-transcendence and normative compliance, and to be able to live in poverty and have fun in suffering.
People's value is reflected in interpersonal relationships, which is the characteristic of China's traditional culture. Honor parents, love brothers and keep friends. The first essence of education is to learn to be a man, be filial first, believe second, love all people and spare no effort to study literature. Secondly, the so-called educational result is that adults should have both ability and political integrity, and people should have the spirit of being poor and happy.