Confucius believed that people living in society should not be satisfied with the present material life, but should have higher spiritual requirements in the future, that is, they should have their own ideals and fulfill their obligations for social development. When he teaches students how to look at the relationship between the present and the future, he will always be 5; Guide students to base themselves on the present and face the future, determine their own ambitions, and establish the purpose and ideal of life as personal efforts.

Confucius often "expresses his ambition" with his students. One day, he said to his students Yan Yuan and Luz, "Why don't you talk about your ambition?" Lutz said: "I am willing to share my horses and chariots, clothes and leather clothes with my friends, and I will not complain if I wear them out." Zhouyan said: "My ambition is not to boast of my strength, nor to announce my contribution." Lutz said, "We want to hear your old man's ambition." Confucius said: "My ambition is: the elderly are safe, friends believe, and teenagers are pregnant." Talking freely with students is a way for him to guide students to cultivate and improve in the direction of "benevolence"

Confucius believes that "determination" is an important starting point, but it is not easy to stick to and realize its ambition. He said: "I am determined to learn nine times out of ten, stand at thirty, not be confused at forty, know my destiny at fifty, follow my ears at sixty, and follow my heart at seventy." It takes more than ten years for teenagers to stand up, so determination is the key to a person's growth and development. After establishing their ambitions, after long-term unremitting study and cultivation, their thoughts, emotions and behaviors have reached a high level of moral consciousness and "not exceeding the moment", which shows the lifelong, long-term and phased nature of moral education.

Confucius educated students to "take benevolence as the purpose". "Benevolence" is the highest moral standard and ideal of Confucius. He asked students to use "benevolence" to guide their daily moral behavior and stick to their moral beliefs. As the saying goes, "a gentleman who has no food will violate benevolence, but he must do something and be displaced." It is required that he cannot leave Rende at the moment of eating a meal, in a hurry or emergency, or in a displaced environment. He asked students to "scold them for their faith and be eager to learn, and keep them in good ways", to have faith in benevolence and ideals, to be eager to learn, to persist and to defend them with their lives. "Benevolent people are benevolent, there is no harm to benevolence, and there is death." That is to say, a gentleman is required to be kind, not afraid of death and damage to benevolence, and to be brave in sacrifice to fulfill benevolence. He thinks that ambition and ideal are even more important than personal life.

When Confucius educates the relationship between biomass life and spiritual life, he always guides them to pursue a higher spiritual life and strive to improve their spiritual realm. However, in terms of material enjoyment, we should not ask too much, which will hinder the promotion of spiritual realm.

Confucius said, "A scholar is determined to be the Tao, and he is ashamed to eat sick food and clothing." He believes that a student is always ashamed of his lack of food and clothing, and his mind is focused on the pursuit of material enjoyment, so it is difficult to set up lofty ideals. He praised student Yan Yuan and said, "You will get a decent meal and a ladle of water when you go back. In a mean alley, people are worried if they can't bear it, and they won't have fun when they go back. " In Confucius' view, Yan Yuan was an ambitious student, and his thoughts focused on learning and maintaining Tao, regardless of the difficulties in his personal life. He also said: "Eat less and drink less, you can bend your arms and enjoy yourself." . Injustice and wealth are like floating clouds to me. "Eating coarse grains and drinking cold water, bending my arms as pillows, enjoying it, and getting rich by unfair means are all floating clouds to me. He also taught students to "seek the Tao instead of seeking food", "suffer from loss", "those who have no foresight will have immediate worries" and "see small profits instead of major events" He believes that a person with lofty aspirations should not be infatuated with and intoxicated with the immediate material comforts, let alone covet ill-gotten gains and pursue temporary pleasures, thus ruining his life's future.

Only after long and arduous training can we stick to our ambitions. Confucius always guides students to pay attention to perseverance and indomitable will exercise when educating students about the relationship between the establishment and persistence of their ambitions. This can also be said to be the last and highest stage of the determination process. He thinks that a person has no perseverance and can't even be a witch doctor. For example, he said, it's like pushing out with soil, only a basket of soil is needed. If I stop, I will stop myself; It's like building a dirt mountain on the flat ground. Even if a basket of soil has just fallen, if I am determined to move forward, I will move forward myself. He taught students to stand the cold like pines and cypresses. "When you are cold, you will know that pines and cypresses will wither." He also taught students to unswervingly exercise their will, "grinding without phosphorus" and "nirvana without nirvana", meaning that the strongest things are not worn thin, and the whitest things are not dyed black.

In short, the establishment and persistence of ambition depends on personal beliefs and subjective efforts, which are spiritual and internal and cannot be changed by external forces. Today, we can't regard Confucius' ambition as our ambition, but his idea that moral education should solve the experience of establishing ambition is worth learning.

Step 2 check yourself

In interpersonal relationships, there is a question of how to treat yourself and others, which are interrelated and mutually restrictive. When dealing with interpersonal relationships, Confucius advocated that we should be strict with ourselves and restrain our words and deeds to make them conform to moral norms. He called it "self-denial".

The "Tao" mentioned by Confucius refers to the code of conduct and principles of Tao, which has certain objective nature and content; Confucius' "virtue" refers to inner feelings and beliefs, which is subjective. When dealing with the relationship between objective "Tao" and subjective "morality", Confucius attached importance to actively carrying out subjective ideological analysis activities and emphasized conscious ideological supervision, so that following objective "Tao" became an inherent conscious requirement and was not restricted by external forces. He called this subjective thought activity introspection.

Confucius said, "Self-denial is benevolence". Self-denial is the basic condition of the ceremony. If you can't restrain yourself, you can't make your words and actions conform to the objective "Tao". Only by restraining ourselves can we make our words and deeds return to the moral standard of "courtesy". "A gentleman seeks himself, a villain seeks others. The so-called "self-criticism" means asking yourself questions, being strict with yourself, and checking whether your words and deeds conform to etiquette and righteousness at any time. " Bow your head to yourself and lightly blame others ",that is, focus on yourself, be strict with yourself, be lenient with others and treat others lightly." This practice will not only not increase contradictions, but will alleviate and eliminate them. Do to others what you don't want them to do to you. Self-restraint includes treating others with compassion, putting yourself in others' shoes and not imposing what you don't want on others; I don't want to bring myself pain and trouble, nor do I want to impose such pain and trouble on others. "There is no evil in attacking others, that is, we must be brave in criticizing our own shortcomings and mistakes, and be tolerant and understanding of others' shortcomings and mistakes; Being able to criticize yourself and take responsibility is easy to get along with others.

Confucius advocated that the principle of self-denial should be implemented in all aspects of daily life. He said, "I don't blame the sky, I don't care about others." I don't hate the sky and I don't blame people. He who doesn't know or care is not a gentleman! Others don't understand themselves and don't complain. Isn't this a cultivated gentleman? "If you don't think about what people don't know, you don't know who people are." Don't worry that others don't know yourself, but worry that you don't know others. "If others know that you don't suffer, you won't suffer." Don't worry that others don't know you, just worry that you have no talent. "People who are not sick don't know, because you have no talent, and others don't know." If you don't have a position, you will stand firm, and if you don't have knowledge, you will not worry about not having a position, nor will you have the ability to stand firm. Don't worry that others don't know you, just ask yourself to have something worth knowing. These are all about asking yourself, not asking others. When you fail to reach your due social status and play your due social role, you should check your moral spirit and knowledge level more, and don't complain. If a person's moral spirit and learning ability are not enough, he should be strict with himself, strive to improve himself and create the necessary conditions to achieve the realm of "one should stand up and be a man, and one should achieve it".

Introspection is consciously supervised. Without consciousness, it is difficult to truly conduct internal self-reflection. Confucius said, "After introspection, if you feel guilty, why bother with everything?" ? If you behave ethically, reflect on yourself and have a clear conscience, you will feel at ease. What else are you worried about? "See the sage Si Qi, but not the sage, but also introspect", see the good moral quality of others, learn modestly, and look up to him; When you see other people's bad moral performance, you should contact yourself, reflect and check, and take a warning. "A threesome, there will be a teacher, choose its good and follow it, and change its bad. In other words, we should conduct subjective ideological analysis, learn what is good and change what is not good.

Confucius believes that introspection is a necessary cultivation method in daily life and actively advocates it among students. His students once said, "I visit myself three times a day and don't think about it." Don't believe in making friends? Can't you get used to it? This means that I have to reflect on myself many times every day: haven't I tried my best for others? Are you not faithful to your friends? Didn't the teacher review his lessons carefully? Guided by social norms, students introspect their own behavior, find out irregularities in time, and avoid making mistakes in their behavior. This often plays a supervisory role, so that they dare not indulge or control their behavior purely by emotion. This experience deserves our attention.

3. change it.

In dealing with the relationship between negligence and correction, Confucius emphasized correction, and he regarded the process of moral cultivation as a process of correcting and moving good. Confucius said, "If you are lucky in autumn, you will know it." He admitted that he had made a mistake and thought it was his luck to be known by others. He objected to some people's attitude of denying mistakes, saying that "even the mistakes of villains should be written", whitewashing mistakes and covering them up, which was wrong. He also said: "The fault of a gentleman is like the food of the sun and the moon. Too much, everyone will see it, and what's more, everyone will admire it. " He thinks that a gentleman's fault is like an eclipse of the sun and the moon; He made a mistake, everyone can see that he corrected it, and everyone looked up to him and respected him. Confucius put forward the requirement of "too much is too late, not afraid of change" and said: "too much is too late to change, too much is too late." You can't change if you're not good. This is my worry. "

We should treat our own mistakes and others' mistakes correctly, allow others to make mistakes, and adopt an understanding attitude towards others' past mistakes. Confucius said, "Let bygones be bygones." Don't blame the past, but focus on the present performance.

Confucius' thought, recognized and corrected by important people, involves the inevitability of making mistakes, how people treat their own mistakes and correct them, and how to treat others' criticisms and mistakes. These thoughts and experiences still inspire us today.

Step 4 do it yourself

Moral education has the problem of knowing and doing, that is, moral understanding and moral practice, which are closely related. Confucius emphasized the relationship between these two aspects in moral practice. He advocates personal practice and demands that words and deeds be consistent with words and deeds. He believes that the authenticity and depth of moral understanding depends on the test of moral practice.

Confucius believed that people who broke their promises were not virtuous. He said, "Sweet words make color, fresh benevolence", sweet words, disguised kindness, such people are rarely benevolent. For the average person, it should be "what you say must be done." Some people talk too much and do too little. Confucius said they should be ashamed. In order to prevent the separation of words and deeds, Confucius advocated "cautious words". He said: "You can't say what the ancients said, and you are embarrassed to bow down." "Benevolent people speak." When he said it, he meant to be careful, fearing that he would not be able to do it after he said it. In order to prevent empty talk and boasting, we can "talk first, then talk", and we might as well do it in a down-to-earth way first, so it's not too late to talk later. "a gentleman speaks but doesn't do it." It doesn't matter if he speaks slowly, but he must act quickly.

Confucius summed up the experience and lessons in educational practice and put forward the requirements of practice. He said: "I start from others, I listen to me and believe in me;" Today, I am also alone. Listen to what he says and see what he does. " At first, he trusted the students too much, thinking that everything they said would be actually done. He found that students' words and deeds were different, so he asked them to match their words and deeds. He also said: "I am to others, who will ruin whose reputation?" If you are famous, you have to try. "It means: Who have I slandered for others? Who have you praised? If there is praise for beauty, it has passed the actual test. In other words, his praise for students is not taken for granted by impression, but based on the investigation of practical actions. In a word, Confucius' thought that his words and deeds are consistent and his deeds are important deserves our attention.

Confucius emphasized not only determination, but also perseverance. He not only advocated self-denial and introspection, but also advocated changing the good and reforming. These principles and methods of moral education contain certain rationality and conform to the general law of moral education. We should not completely deny and abandon them because they are feudal moral education and idealistic ideological system. Under the guidance of dialectical materialism and historical materialism, we should critically inherit these ancient heritages with scientific attitudes and methods, and make the past serve the present.

Reflections on knowledge education

1, diligent in learning and more knowledgeable.

Confucius advocated "learning and knowing", arguing that there is no "normal teacher" in learning, and the three of us must have my teacher, and the son will enter the ancestral temple, asking everything, learning and being sensitive, and not ashamed to ask questions.

Confucius believes that learning depends on listening more and seeing more, eliminating the false and retaining the true. He said, "I have nothing to do with those who don't know." Listen more, choose the good and follow it, and learn more. "It means that there is probably a kind of people who don't understand but create it out of thin air. I don't have this problem. Listen more and choose reasonable parts to accept; Read more and remember more. Confucius believes that knowledge education can be obtained by listening and seeing more. He said: "I have heard more doubts, but I am cautious about the rest, but less; "If you see more dangers, you will have less regrets." Listening more, seeing more and seeing more means studying hard, being skeptical about things you don't understand and unreliable, and not doing them blindly. Just say what you understand seriously and do what you understand, which can reduce resentment and regret.

2. Learn from time to time and learn from old age.

The first sentence in The Analects of Confucius was said by Confucius: "Isn't it pleasing to the eye to use when studying?" ? That is to say, after studying, isn't it a pleasure to review, practice and practice often, turn what you have learned into skills and get results, and feel happy and satisfied inside?

Confucius also said, "review the past and learn new things, and you can be a teacher." This means that a person who can review old knowledge and gain new experiences and new insights from it can become a teacher. Enlightening from old knowledge and realizing new truth are related to the viewpoint of the relationship between old and new knowledge, which is in line with the teaching law. Zhu noticed Sun's words and sentences in the Notes on Four Books. "Therefore, I heard that. Newcomers get what they got today. When you talk about learning, you can learn old news and have new things every time. " Zhu's annotation is very reasonable, including the following meanings: "old" is the basis of "new" and "new" is the development of "old"; "Shi Si" embodies the relationship between them and contains the meaning of transformation.

Learning itself is a process of constant practice, which requires repeated study and practice to firmly grasp the knowledge learned. If you are proficient in what you have learned, you can tell others what you know in the past and explore the unknown from what you know.

3. Pay equal attention to learning and thinking, and put sheep first.

Confucius said, "learning without thinking is useless, thinking without learning is dangerous." read only

If you don't think, you will be easily deceived; Thinking without reading, the problem remains puzzling. This shows that learning is inseparable from thinking. If you don't think, you can't digest and absorb what you have learned, and it's useless to learn like that. If you only think and don't learn from horses, it is daydreaming, which is also harmful. This is Confucius' thought of paying equal attention to learning and thinking. But Confucius also said: "I don't eat all day, I don't sleep all night, and it's useless to think about it. It's better to learn." Compared with thinking, learning still takes the first place. It's useless to think without learning. It's necessary to study in a down-to-earth way, which means that thinking should be based on learning.

4, apply what you have learned, and match words with deeds.

Confucius said, "Poems are recited three hundred times, and they are taught to be political. Not up to standard, so it extends in all directions. You can't specialize in it. Although it is a lot, you still find it ridiculous. " ? After reading 300 articles in the Book of Songs, it's no use asking him to handle government affairs. Send him to a foreign country, but he can't handle it independently; What's the use of reading more? I can recite 300 poems. But it can't be used in political measures and diplomatic activities, so it is self-study.

Confucius teaches students to apply what they have learned, so that they have their own specialties and can engage in political activities. According to Yongye, Ji Kangzi said, "Can a loyal monarch make politics?" Confucius said, "What does it matter to be in politics?" Ji Kangzi asked again: "Can giving also engage in politics? Confucius said, "What's wrong with going into politics if you give something? "? " Ji Kangzi came again. "Can you still engage in political peace?" Confucius said, "What does it matter to pursue art politically?" It shows that some of his students are decisive, some are considerate and some are versatile. What difficulties will this have in governing the country? He trains students to pursue his political ambition, that is, the so-called "learning to be an official", and trains students to be an official, so he attaches great importance to the combination of learning and application, and his words and deeds are consistent.

5. Learn with an open mind and work hard.

Confucius believed that knowledge should not be hypocritical and proud. He has a famous saying, "knowing is knowing, not knowing is not knowing, and knowing is knowing." Admit that you know, and admit that you don't know. Knowing is not strong. This is the minimum realistic attitude in study and study. " He said, "Listen to you, and you will abandon what you said." He thought you heard the story on the way.

The spread of words everywhere is a betrayal of morality. "Learning is not as good as learning, afraid of losing. Learning seems to be chasing something, afraid that I can't catch up; I caught up, but I was afraid of losing it. He also said: "It's hard to eat all day without intention. I think it is difficult for such people to achieve anything if they eat all day and have no thoughts! " He said he was, "angry and forgetful, happy and forgetful, I don't know if I am old enough." "He put an end to four kinds of problems, namely,' unintentional, unnecessary, unsound and self-righteous', that is, not speculating out of thin air, not absolutely sure, not rigid and stubborn, and not self-righteous. He also opposes the attitude of "doing something after death" and "doing something for nothing". It's not good to have it, to have it empty, to have it empty and to have it full.

6. Inspire thinking and draw inferences.

The basic method of Confucius' teaching is inspiration and induction. He believes that the mastery of knowledge and the formation of moral concepts should be a process of active exploration and understanding, so he pays special attention to the initiative of students in teaching.

He has a famous saying: "If you don't get angry, you will be threatened. If you don't avoid it, you will be yourself." The word "inspiration" comes from this. The idiom "draw inferences from one instance" also comes from here. Zhu noted: "Those angry people want to get through, but they can't. Outsiders don't keep their word. Kai means opening it. Send it, that is, reach its words. " That is to say, when

Students take the initiative to think about a problem and give inspiration when they have not fully figured it out; Students think about a problem and gain something, but it is not clear yet, but it is also expressed.

Give guidance if you don't come out. For example, a square thing has explained an angle to him. If he can't infer the other three angles from it, there is no need to talk about it. because

This shows that he has no active thinking, and it is meaningless to rely solely on the teacher to teach.

Confucius also believes that the initiative of thinking is reflected in asking "what to do" when encountering problems, that is, students are thinking with their brains. He once said, "It will be like this in a few days."

What is it? If it is, I didn't do anything. "I don't know what to do for a man who doesn't ask what to do. Once, Confucius said, I'll fix it for Yan Hui.

Yan Hui never put forward different opinions in the lecture that day, as if he were stupid; But I examined his private words and deeds and found that what he taught me could be played, but he didn't.

Not stupid! It can be seen that Confucius attaches importance to students' active thinking.

Confucius used heuristic teaching to educate students. For example, when he read several poems in summer, such as "Clever smile and beautiful eyes always thought it was gorgeous" (Clever smile is beautiful,

Beautiful eyes are really bright, with flowers painted on a white background! ), asked what Confucius meant, Confucius inspired Xia Zi to say, "Painting afterwards" (painting on a white background before painting flowers, painting must first have a clean foundation. Yu Xia realized that the "ceremony" mentioned by Confucius should be based on the thoughts and feelings of "benevolence", but Yu Xia was not very sure about this idea, so he further asked Confucius: "After the ceremony" (meaning after the ceremony)? Confucius was very happy and praised him and said, "Summer can explain what I mean! Now I can talk to you about the Book of Songs! " What is the original intention of this poem? Let's not discuss it first, but analyze it from the perspective of teaching method. Obviously, Confucius used heuristic instead of injection here. He avoided moralizing with pure morality, and used the role of thinking in images to lead from vivid and concrete pictures to abstract moral concepts, so as to impress students, actively understand the meaning of "benevolence" and consciously accept the constraints of "ceremony".

Confucius is good at using questions and answers to promote students' independent thinking. Sometimes he simply answers a question between students, causing students to ask questions, which is also a heuristic; For example, now that Confucius is going to defend the country, Ran wants to drive for him, and Ran has to ask one question after another. Confucius answered "ping" first, then "wealth" and then "teaching", which gradually aroused Ran's pursuit and thinking. Another example is Xianwen, in which Confucius simply replied, "Respect yourself". Lutz was dissatisfied and asked Confucius, "Is this enough?" Confucius only replied for the second time: "Xiu helped others, which caused Lutz's doubts." Confucius answered for the third time: "cultivation has helped others." Confucius answered this question three times in a row, which was both pertinent and enlightening. Another example is "Yanyuan", in which Zi Gong asked about politics, and Confucius said that "food is sufficient, soldiers are sufficient, and people trust", which means that food is sufficient, armaments are sufficient, and people trust the government, and it has been done.

Only these three points can be regarded as good governance of political affairs, which has aroused Zi Gong's thinking. Zi Gong asked, "If you have to remove one item, what should you remove first?" Confucius said, "First.

Drop the weapon. Zi Gong further asked, "If you have to remove one item, what should you remove?" Confucius said, "Except the five grains". Then Confucius said, "since ancient times, people have died, and they have stood without faith", which means that a country cannot stand without people's trust. It can be seen that Confucius' heuristic teaching is flexible and vivid.

7. Teach students in accordance with their aptitude and proceed from reality.

Confucius created a teaching method of teaching students in accordance with their aptitude through long-term private teaching practice. He combines teaching students in accordance with their aptitude with elicitation, that is, starting from the actual situation of students, he uses the method of elicitation to give full play to students' initiative and enthusiasm in learning, thus ensuring the realization of training objectives.

In teaching, Confucius always pays attention to understanding students. Sometimes he can analyze the advantages of students. As he once pointed out, Lutz was resolute, Zigong was reasonable, and Ran Qiu was versatile. Sometimes he can analyze students' shortcomings. For example, he once pointed out that Gao Chai was stupid, slow, extreme and reckless. Sometimes he can compare and analyze different students. For example, Zi Gong asked Confucius, "Which is better, Zhang Zi or Xia Zi?" ? Confucius said: "Zhang Zi is a little extreme, and it is easy to go too far. He is a little slow in summer and can't keep up with things. Zi Gong asked, "Is Zhang Zi better? Confucius replied, "Going too far is as bad as not keeping up.". On another occasion, Confucius said to Zi Gong, "Who is better than Yan Hui? Zi Gong replied, "How can I compare with Mu Yan?" Yan Hui can infer ten truths from one truth, but I can only infer two truths from one truth. Confucius said, "I can't compare with him, and neither can you nor me." "Confucius can also analyze students' talents and specialties, pointing out that some students have outstanding virtues, some are good at rhetoric, some are good at politics, and some are familiar with ancient documents. Song De said, "Confucius taught students in accordance with their aptitude." . That's what I said.

Because Confucius pays attention to teaching from the concrete reality of students, he doesn't have to preach the same thing. Often students ask the same question, but Confucius answers it differently. Ruruz asked Confucius, "Did you implement a truth as soon as you heard it?" Confucius said, "If you have a father and a brother, how can you do it?" Ran Qiu also asked the same question, and Confucius said, "Yes, do it at once." Other students don't understand Confucius' two answers to the same question. Confucius said, "Ran Qiu has always been slow."

I encouraged him to do it boldly; Lutz has always been bold and aggressive, so I want him to ask his father and brother for instructions and deliberately crush him. "

Confucius gave different answers to the same question about filial piety. For example, Yu Yi asked Confucius, "What is filial piety?" Confucius said, "No violation." This means that filial piety should be observed according to the rules of etiquette, whether before or after the death of parents. I asked what is filial piety. Confucius said, "Parents only worry about their illness." It means to care about the health of parents, which is aimed at this rich boy who doesn't care about his parents' cold and warm diseases. Ziyou asks filial piety. Confucius believed that Ziyou still attached importance to parents' life, so he proposed to strengthen respect for parents. So he said, "Malaysia can raise it, so why is it different with respect?" When Xia asked about filial piety, Confucius said, "Color is difficult." This means that it is unfilial to only know how to do things instead of parents and give them food and wine. It is very important to be good to parents.

Similarly, Confucius has no unified and fixed answer to the question of benevolence. For example, Sima Niu asked about benevolence, and Confucius said, "The benevolent can be trusted." . Because Sima Niu was "talkative and impetuous", Confucius told him to be a kind person, be careful what you say and don't take a stand easily. In this way, Confucius was good at giving different answers to the same question according to the situation of different students. These answers are often aimed at the actual situation of students and are highly targeted. All these reflect Confucius' materialistic method of teaching students in accordance with their aptitude based on reality.

Confucius also gave different teachings on the intelligence of the educated. He said: "If you are above average, you can also talk about it;" Under China people, you can't speak orally. "This means that people above average can tell him profound knowledge; People below average can't tell him profound knowledge.

Confucius also paid great attention to the age characteristics of students. He said: "when you are young, your blood gas is uncertain, so you should avoid it from color, and it is extremely strong, and your blood gas is strong, so you should avoid it from fighting;" I am also old and my blood gas is declining, so I have to quit. "Young and bloody, be vigilant, don't indulge your energy in female sex; When you are strong and energetic, you should be alert, don't get angry easily and avoid fighting; Be alert when you are old and weak, and don't be greedy.

In a word, Confucius' thought of teaching students in accordance with their aptitude still inspires us. First, understand the education object, deeply understand the students, observe carefully, and carry out targeted education and teaching according to the different characteristics of students, so as to make education and teaching conform to the reality of students as much as possible and avoid blindness. Second, we should not only have basic common requirements for students, but also be good at discovering and cultivating some of their specialties and educating them to adapt to individual differences, so as to give full play to their talents and develop them.