First, the mission of university moral education: to practice the four "behaviors"

The mission of moral education refers to "the directional and strategic task undertaken by moral education, the core guide that determines the development of moral education, and the overall requirement and fundamental task of national and social moral education". The difference of moral education mission between universities and primary schools is mainly reflected in the level. Primary and secondary schools mainly take etiquette norms such as "sweeping, coping, advancing and retreating" as the basic content, while the way of universities is "showing virtue, being close to the people and stopping at perfection" (the golden mean); Zhu pointedly pointed out the difference between the two, "Primary school students should learn from their own things; A great scholar learns what he learned in primary school. "What's more, he emphasized that the two have different levels of requirements in the Primary School Series." Everything in primary school is shallow and trivial. The way of the university, the deep knowledge, the great deeds. "It can be seen that primary schools attach importance to metaphysical codes of conduct and daily behaviors, aiming at moral cultivation education, while universities tend to metaphysical meaning generation and value recognition, so as to enhance people's moral behavior. Different from the fundamental task of moral education in primary and secondary schools, moral education in universities should be far-sighted and observe the changes of the times with an "astronomical" eye; It is about human nature, taking it as the world (Book of Changes, Divination), adhering to the heroic spirit of "serving the world, serving the people, connecting the past with the future, and creating peace for the world", that is, guiding the society to establish a set of spiritual value system with morality and ethics such as benevolence, righteousness and ritual as the core; Teach people to consciously choose their own destiny direction, so as to establish the value and significance of life; Abide by solid academic ideals, inherit and carry forward the interrupted academic system, and move towards philosophy for sages; Firmly develop the political ideal of peaceful inheritance for future generations. "Four Sentences of Hengqu" is concise and profound, which not only strengthens the longitude of the content, covering social responsibility, life pursuit, academic vision and political ideal, but also broadens the latitude of the content, involving individuals, people, society, country and the world, and complements the "Three Immortals Theory". Moral education in colleges and universities should implement four "behaviors" and face up to "discipline, meritorious service and career"

Second, the belief of university moral education: there must be four "gains"

Purpose is the basic feature of human activities. "Education, as a purposeful practical activity, inherently contains transcendence." People often have expectations before receiving moral education in universities. This expectation is based on the forward-looking prediction of its own changes. People hope that through moral education, the present "real me" will be transformed into the future "I should be", so as to achieve self-transcendence and self-sublimation. There is a saying in the Book of Changes, "Sue me at first, slander me again and again", which reveals that sincerity is spiritual. Therefore, college students should always have the causal concept of "Heaven has no relatives and always works with good people" (Chapter 79 of the Tao Te Ching) and "One good turn deserves another, and one evil turn deserves another". We must always firmly believe that "those who share the Tao are also happy" (Chapter 23 of the Tao Te Ching), and always have the active expectation of "I want benevolence, and I am benevolent"; We should always abide by the truth that "morality is not alone, there must be neighbors" and "the Analects of Confucius is benevolent", and always have the firm desire that "Mo Chou has no confidant before, and there is no king in the world". Kant said, "Morality is the right to enjoy happiness and freedom". Therefore, "morality should not be regarded as an end in itself, but as a means to a better life". The combination of morality and welfare is an important driving force for people to pursue and practice morality. Getting the Tao, in a sense, can really be understood as "getting", just as the so-called "virtue, getting it". Confucius said in The Doctrine of the Mean: "So, if you are great, you will get your position, your wealth, your name and your life." Those who are truly moral and great will certainly get high positions, generous salaries, fame and longevity. China's traditional culture contains the idea of "moral connection" or "moral consistency", which invisibly enhances the affinity and attraction of "morality" and naturally increases people's psychological tendency to abide by morality. Therefore, college moral education should make students deeply realize that morality is not only altruistic, but also the unity of "self-interest" and "benefiting people". If you have great virtue, you will enjoy "four gains", so that students can get close to morality and practice it.

Third, the realm of university moral education: adhere to the classics and achieve change.

Morality has boundaries. "Without in-depth education, it will not really shock people's souls." Due to the particularity of its object, purpose, content and other factors, college moral education should pursue a certain height. As Wang Guowei said, "those who have a realm are self-contained." Therefore, in the realm orientation of moral education in universities, we should understand it as "the law depends on it, and the law depends on it;" The law depends on it, and it depends on it. Only by believing and understanding the mysterious and profound unchanging classics can we be wise and harmonious and bypass the four. One of the core ideas of Yijing is "Jing bian". Its connotation is "changing with the constant". With the changes of the times, the word "Jing" is often interchanged with the words "Chang", "Fang" and "Dao". Generally speaking, "Tao" (namely "Jing") includes four levels: the noumenon "Tao" of order and law-yin and yang, rigidity and softness, benevolence and righteousness; "Tao" in the sense of political opinions and ideological system-you can die at night if you listen to Tao in the morning; "Tao" in the normative sense-taking Tao as the goal, relying on morality and relying on benevolence. This paper mainly discusses "Jing" under the background of social system. There are two systems of "classics" in society. One is the order rules and behavior norms based on law, which we call "bright line"; The first is the values and ethical standards based on morality, which we call "dark line". The former is the bottom line criterion to ensure the stability of life, and the latter is the spiritual yardstick of learning. When it comes to the realm, the focus of discussion is naturally the "Tao" of order and law. "Tao is also inseparable, inseparable, and non-Tao." (Chapter 1 of the Doctrine of the Mean) explains that persistence is the essential feature of the Tao, so Confucius said that "a gentleman's endless food violates benevolence, and he must expect something and wander" (The Analects of Confucius means benevolence). Laozi warned the consequences of not keeping the Tao from the opposite side, "I don't know what is right, I act rashly, and I am fierce" (Chapter 16 of the Tao Te Ching). This enlightens us that we should understand the inherent law buried deep behind from the ever-changing and complicated things and understand the eternal way of "what is changeable is the phenomenon, but what is not easy is the essence", so that we can know that power is changeable and power cannot be separated from classics; Both Tong Yuan and Starr stick to the bottom line; Exquisite in all directions, straight in the song. Take the "tree of life" as the model and follow the branches and leaves; "Money is the same, and the inside is the outside" is the motto of life, which has reached what Confucius called the realm of saints: "Do what you want from your heart, but don't be too polite" (The Analects of Confucius is for politics).

Fourth, the goal of moral education in colleges and universities: people based on "Tao"

The goal of moral education should be based on students' physical and mental characteristics and growth laws, and put forward corresponding and specific training goals according to the development level and differences of students' cognitive ability at different stages. At the university stage, students "internalize their external motives, and their moral and social ideals begin to take shape, and their ideal structure tends to be complete and stable". Therefore, college moral education should guide students to learn moral aesthetics and spiritual enjoyment, pay attention to the promotion of individual moral realm, transform the "external adaptability" moral education goal into "endogenous" moral education goal, and highlight certain transcendence, even if it is a little exciting utopia. "Without the guidance of idealism, human beings will inevitably fall into mediocrity and boredom." Professor Lu Jie also believes that "the development of moral education is ultimately faith education", and moral education in universities cannot be separated from the religious basis of private morality. "Private morality is different from the institutionalization and materialization of public morality. It pays more attention to people's spiritual life and emphasizes that individuals themselves realize value generation and ideological nirvana through experience and internalization. " In ancient times, China emphasized "self-cultivation" and "enlightenment", which had a certain "cultivation spirit" and replaced the role of religion to some extent. However, due to inner piety and awe, thousands of "sages" and "gentlemen" have emerged in the history of China, and the effect of moral education is not bad. The goal of moral education in colleges and universities should reflect a certain ultimate concern, and cultivate people who are "a gentleman is not a tool" (the Analects of Confucius is a government) and have a refined personality of "being kind as water", including the following seven aspects: "being kind, being kind to others, being kind, being good at politics, being good at doing good things and being good at times" (The Analects of Confucius), being good at choosing a residence, being calm, being kind and being kind. The goal of moral education in colleges and universities should be forward-looking, not limited to the immediate thinking of instrumental rationality, but also to climb high and look far, and cultivate valuable talents who "focus on morality and don't mess with the world" (Mencius devoted himself to chapters and sentences). The excellent traditional culture of the Chinese nation is the national psychology, national characteristics and national spirit of China people. Inheriting and developing traditional culture is the basis and premise of enhancing cultural self-confidence. As future builders and successors of the motherland, college students should be China people with cultural genes and blood, and have a high degree of cultural consciousness and self-confidence on the basis of cultural inheritance. University moral education should have a broad vision, actively tap traditional moral education resources, draw nutrients from traditional culture, explore new directions and methods of current moral education reform, and improve the effectiveness of moral education.

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