This is a paper I wrote for my school. It's a pity that I didn't shout slogans in vain. I don't understand the true importance of essence. This is an excerpt from the first part. Some viewpoints are obviously different from the forum, so let netizens think and analyze together. Foreword I think that as a mature intellectual, we should naturally understand high-level music learning, which mainly refers to the internal driving force and ultimate happiness of learning. Therefore, this should go hand in hand with hard work. However, happy learning should generally be a state that is pursued in the primary stage. Many people are keen on learning to be happy and happy in the whole learning process, and I don't object; However, it is obviously wrong to extend this theory that happiness can be presented directly and clearly at will. I heard many times that the experimental subject of music learning in our school was questioned where the font "music" is now, and I really realized that there is still a big blind spot in the discussion of music learning ideas. So I would like to ask about my understanding of "music learning". The origin of general learning is based on Confucius' The Analects of Confucius: "Knowing is not as good as being good, and being good is not as good as being happy." It is generally believed that "in Confucius' view, the highest realm of learning is happiness." This sentence was repeated repeatedly and even became a symbol of Confucius' learning to be happy. Does Confucius really advocate happy learning? As long as we comprehensively consider Confucius' complete learning thought, it is not difficult to find the problems. There is an old saying that "the Analects of Confucius governs the world". A careful search of the first half of The Analects shows that there are only 14 words about the word "Le", among which four words are about "yuè" of Le. Of the remaining ten sentences, only three are related to the happiness of learning. In addition to the saying that people talk about the eternal night, doesn't Cher have a famous saying "keep pace with the times"? Is it not delightful to have friends coming from distant quarters? Confucius said in this sentence that "happiness" means meeting old friends. Fortunately, the word "say" is the word "happy". Can "learning while learning" be interpreted as happy learning? There is another sentence in "Forever Night": "Xian Zai, come back! A scoop of food, a scoop of drink, in the mean lane, people can't bear to worry, and they won't change their fun when they go back. " You can't see the theory of learning directly. We will study these two articles later. As for the second half of The Analects, most of what you can find is rites and music, and a few "music" have nothing to do with learning. Confucius valued ceremony and music over education, so in my opinion, his educational thought is far less complete than his political thought. There are more articles about learning in The Analects of Confucius, about 20 articles can be recognized by various schools. Most of the chapter "Learning to Learn" is not about reading and learning, but about behavioral learning. There is no problem of "happy learning" and it has nothing to do with the discussion in this paper. Confucius' learning thought can be mainly summarized into four aspects: 1. Willing to learn and curious; 2. Diligence and diligence; 3. Agility and diligence; 4. Introspection and correction. Except for the first article, the last three articles do not need to be developed in detail. You should think that studying is very hard and a little masochistic. The real explanation of learning to be happy is not simply learning to be happy, but learning to be happy, never tired of learning, being poor and happy, and constantly striving for self-improvement. It is emphasized that obsession must experience thousands of kinds of pains, such as "the west wind withers the green trees", "looking at the horizon", "people are haggard" and "never regret", in order to have the quiet joy of "suddenly looking back". Starting from childish interests and learning in a relaxed and pleasant atmosphere are completely different levels of learning. To this end, I think it is necessary to re-examine Confucius' complete concept of learning in order to truly grasp the essence of "happy learning". 1. Like learning and have a strong thirst for knowledge, which mainly refers to learning motivation. In the most well-known sayings of Confucius, the so-called knower refers to passive acceptance, the good refers to active pursuit, and the musician emphasizes reaching a state of obsession and persistence. The three-level progression shows that Confucius does not advocate happiness in the general sense, and persistent people have a habit of approaching, that is, the habit of learning. Li Changgao, a chess idiot, is the representative of an idiot. His obsession with chess is beyond the reach of ordinary people. Perhaps in the eyes of ordinary people, his efforts in chess have been extremely painful. What makes him outstanding is that he has endured all the unbearable sufferings of ordinary people. Book fans make a living by reading all day, but they should be addicted to it when reading, and they should be sad and happy because of the plot content of the book. Even if it is fun, it is related to the content of the book, and it is not necessarily stupid to hold the book; As for reading some profound books, you must think hard, but you will forget the hardships because you like learning. Therefore, it is a complete misunderstanding to regard Confucius' exposition of happiness as Confucius' advocacy of happy learning. Confucius advocated that learning should take the initiative to seek knowledge and ask more questions: "Ask more if you don't ask;" If there is nothing, it is the real Xu Ruo, which means "capable people ask for advice from incompetent people, and knowledgeable people ask for advice from people who lack knowledge;" If you don't learn, you will know nothing. "This is a highly conscious learning spirit, not necessarily bitter, but it is also difficult to infer how much happiness must be accompanied. The most rare thing about him, which makes the younger generation sigh, is that he is shameless. Even a saint, we can't see his own more interesting judgment on learning, and we can't understand the story of how he studied happily. 2. Endurance and diligence, which mainly refers to learning attitude. Can Cher's "learning while learning" be understood as happy learning? Confucius' general definition of happiness is: review frequently after learning, because you can constantly seek gains. However, this sentence of Confucius, like other classics, can easily be interpreted in various new ways: for example, learning from time to time means practicing constantly, which is naturally a lot of problems in today's school education. Students and teachers who are caught in the sea of questions certainly don't understand. Probably at that time, Confucius suffered from insufficient unification and so many exams. Of course, there are not many specially designed questions, so it is also a kind of "pain" not to have many questions to do. It will be said later that "learning from time to time" means practicing constantly until the latest version of "keeping pace with the times" It should not be the original meaning that Confucius can keep pace with the times after suffering in modern China. The idea of "reviewing the past and learning the new" is the closest interpretation of "learning while learning", but Confucius emphasized "being a teacher" and self-learning without teachers and tutors. This can make today's parents very happy, but if children at all times and all over the world can't reach this advanced freedom of learning, they won't enjoy a little happiness. This pain point of today's education will be discussed in detail below. Confucius hoped that students would never tire of learning. Of course, this does not mean that they will never get tired of learning, but that they will never be satisfied with what they have learned. As for why he said "teaching people tirelessly", my inference is that other teachers are easily "tired" and saints flaunt themselves as different; Or he knows that teaching 3000 apprentices is easy to get tired, because the teacher's morality encourages him not to get tired, even in the face of students who are dumber than Luz. While secretly admiring, we should realize that in Confucius' school, teaching and learning are equally bitter. 3. Agility and diligence are mainly manifested in learning methods. The last sentence of "I am not ashamed to ask questions" is "I am eager to learn". The original words are to appreciate the talent and eagerness of the great patriotic doctor Kong Wenzi, and I am not ashamed to ask questions about people who are lower in status and less knowledgeable than myself. Not only did it not show that Confucius himself could "hold on", but even Kong Cong, who praised and defended him, was suspected and criticized for his bad reputation. However, Confucius also said: "A gentleman does not have enough to eat and is restless. If he is sensitive and cautious, he will have proper channels and be honest. It can be said that he is eager to learn. "Although the focus is on the political ideal of' being upright and upright', we will consciously identify with Confucius, a respected national culture, and his' studious' spirit. In fact, Confucius' eagerness to learn is not unattainable. He believes that he can learn things he didn't know before every day, and he can't forget what he learned every month. It can be said that he is eager to learn (knowing his death and forgetting his monthly ability) and he can be said to be eager to learn. Confucius originally said that cleverness combined with studiousness. In fact, relatively speaking, the really smart high IQ only accounts for about 1.5% of the general population, which will cause more pain to most people with average intelligence. Not only that, people who are used to inertia will also be defeated by Confucius' emphasis on thinking more and thinking more. The summary of Confucius' experience in studying and researching knowledge all his life is that it is useless not to learn meditation, and it is useless to spend no amount of effort. It is better to read with an open mind and learn from other people's experience. I never eat all day and stay up late. It's no use thinking about it. It is better to learn. This proves that Confucius' view of learning is hard to find, and hard work is the norm. 4. Introspection and correction, mainly in terms of learning requirements. Not only is the beginning and process of every learning process rarely accompanied by happy enjoyment, but the highest realm of Confucius' music learning is actually here. First of all, Confucius is willing to study hard because he has a high degree of consciousness and forge ahead; He always combines hard study with independent thinking because he doesn't want to fall into a "useless" or "dangerous" situation; In order to "understand clearly and do nothing wrong", he insists on "three provinces alone" every day. Confucius is a saint, but he is always strict with himself. He often asks himself, "I study silently, never tire of learning and never tire of teaching. What is it for?" He always blames himself: "I am worried if I don't practice morality, don't talk about learning, can't learn benevolence and righteousness, and can't change incompetence." He envies the cleverness of others, but he doesn't think how clever he is. He once said: "there is such a person who may know nothing but create it out of thin air, but I have never done so." Listen more and choose a good study; Read more and remember more. This is second-class wisdom. " What I don't know has nothing to do with me. Listen more, choose good and follow; Read more and understand more; It's also the second time I know. It is precisely because of Confucius' severe criticism of himself that he was inspired to study more consciously and harder. This is the true spiritual essence of Confucius' willingness to learn. Another taken for granted view is that Confucius, as a teacher of all generations, advocates students' interest in learning. First of all, he did it himself. I'm afraid most people don't notice that Confucius' tireless teaching has material premise. "As long as I bring gifts such as dried meat, there is no one I don't educate." I never know how to tie myself to it. Because Confucius made a living, I shouldn't ridicule saints for their immorality. In fact, when we meet the students we are facing today, Confucius can't really be tireless in teaching others. He said, "Don't be angry, don't be angry, don't be unwilling." If you don't take the three corners as an example, there will never be any more "-don't try to inspire and enlighten students until they are angry and want to learn; Don't inspire students until they want to say but can't say it. If he can't draw inferences from others, don't give him repeated examples. Taking Confucius for granted is the sequela of the random popularization of ancient cultural concepts in recent years. Perhaps the lengthy reading of The Analects of Confucius makes us directly verify the pain of learning, and we should supplement some empirical research to adjust it. Confucius, who claimed to be a disciple of 3,000, really didn't recognize his students. I don't agree with Mr. Yi Zhongtian who regards The Analects of Confucius as a record of Confucius' classroom teaching, and draws an affirmative conclusion that "study should be happy and enjoy". Mr. Yi Zhongtian used the lecture hall "Talking about Confucius" to make a declaration on music education: "I have never been in favor of' letting all rivers run into the sea', let alone' hanging my head and stabbing stocks'. My slogan is: If all schools and classrooms are full of happiness, education in China will be truly successful! " His words are so inflammatory that we can ignore the present situation of education in China. You draw a castle in the air and arbitrarily assume that "Confucius has always emphasized happiness", which is really not a serious study of Confucius' own learning thoughts. Nevertheless, I like many other contents of Yi Zhongtian's Truth Confucius, especially his fifth lecture, Who is a Good Student, which analyzes and evaluates Confucius' disciples. Let's analyze the two people he evaluated: Zeng was the happiest and Yan Hui was the wisest. Zeng's happiness is to bathe in the river with friends and dance in the wind in spring, which has nothing to do with study; Yan Hui is a model of studious, and Confucius praised "being virtuous and wise!" Mainly because he eats simply and leads a poor life, others can't stand suffering, but he focuses on learning "not for fun". Yan Hui's music study was not popular under Confucius, so his death made Confucius feel so painful. In the era of Confucius, the utilitarianism of learning was far from the point of determining the way out of life; Many happy disciples who are not good at learning are not necessarily in trouble; The relatively relaxed living environment of the scholar class makes the natural optimist find his own reasonable position. Looking at Yan Hui from the perspective of modern people, either he takes pleasure in suffering, or he is out of his mind. It can be concluded from Yan Hui's love that the learning mode advocated by Confucius is determined to study hard. Yi Zhongtian's own speech logic has obvious contradictions. Not only in the era of Confucius, only hard study is the right way. The so-called happy study is nothing more than taking pleasure in suffering and self-adjustment. After Confucius, Confucianism and other theories were respected to the supreme position, until words must be said and words must be discussed, which was included in the imperial examination. The whole study is constantly overweight, and "happy learning" has really become a flower in the mirror and a moon in the water. The degree of hard work is more and more amazing, and stories like hanging beam and stabbing stocks, digging the wall and catching fireflies are endless, while happy learning has only become the patent of children's education and some non-utilitarian art education. On the contrary, in the traditional education model of China created by Confucius, the symbol is the ruler, but there is no candy. Discipline students with the help of pointers, rulers and other rules or symbols of rules, so that students have awe of the rules-this ancient education method has a deep historical origin in China. Tracing back to the source, the word "jiao" itself consists of three radicals. The word "teaching" comes from gossip and refers to the original religious education content. The word "Zi" is undoubtedly the object of education, and the word "Wen" on the right is actually the image of a person holding a stick, which shows that punishment is the basic method when education is just born. Of course, within the framework of modern civilization, any school and any teacher will always be deprived of the magic weapon of education, which is the primary stage. Not only that, but also being asked to use the empty goal of becoming a talent without even the spiritual ruler, which is really a much more difficult cause than the most sacred teacher. Especially when parents and children have worked hard to plant time, money and hard work, and finally find employment difficult, they are still selling pork and box lunch to start a business, which is indirectly equal to the failure of family investment. The resulting educational crisis, the idea of stimulating with the help of "happy learning", is understandable, but unrealistic. Today, the so-called "lax teaching and lazy teachers" in the Three Character Classics is deliberately stripped of its ruler, which unilaterally emphasizes the strict requirements for teachers without any effective tools, diluting the painful process that education should always accompany. On this basis, it is really grandstanding to pursue the short-term results of exam results with extreme utilitarianism and wave the banner of "happy education" beautifully! Some people may ask, since there is a punishment ruler, there should always be a reward candy, right? Throughout the history of ancient education, the biggest temptation of this candy is "learning to be an excellent official". Reading has suffered a lot, and the final result is to strive to leap over the Longmen and become a master. "The book has its own golden house, and the book has its own Yan Ruyu" is related to taking scholars, which is not only the final reward, but also the spiritual encouragement that I always think of in the process of reading. Besides, what I get immediately in class is only the pain of reading under the threat of the ruler. Moreover, only a few people really achieve their goals, and for most people who fail, they are "studying hard" from beginning to end. To sum up: Confucius did not directly associate learning with happiness, but the general characteristics of his learning thoughts left to us are diligence and self-consciousness, and pleasure in suffering. I know that learning is hard and I am willing to enjoy it. In order to achieve the degree of diligence in learning, we need to bring some spirit of self-demand and even self-abuse.