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Zhu attaches importance to the important role of education in changing human nature. He explained the theory of human nature from the objective idealism of rational monism, and put forward the view that human nature is rationality, that is, feudal moral norms of benevolence, righteousness, courtesy and wisdom. He said: "sex is only rational, because it is inherent in people, so it is called sex."

Associated with the thought about the role of education, Zhu advocated that the purpose of school education is to "understand human relations". He said: "The ancient holy king was set up as a school to teach people all over the world. ..... there must be a bias to its temperament, cover up its material desires, restore its nature, and do its best. " In Zhu's view, to overcome "temperament bias" and get rid of "material desire" to restore goodness, we must "do our best". Therefore, he emphasized that "father and son are close, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy." This man is also great. Everything is for this, order, study and school. In Revealing the Secret of Bailudong Academy, it is also clearly listed as "the purpose of teaching" and put it in the first place, pointing out that "scholars only learn this".

From the viewpoint that the purpose of education is "to be ethical in the Ming Dynasty", Zhu severely criticized the school education with the purpose of imperial examination at that time.

He thinks: "The ancient sages taught people to learn, did they ask them to reason and cultivate their bodies, and then push themselves and others?" They don't just want to remember their affairs, write poems and make money. " However, school education at that time did the opposite. Scholars "seek books instead of reciting, exegeting and writing, but only seek fame and gain profits", which completely violates the original intention of "learning from the previous king to understand human relations" He pointedly pointed out that the name of this school "may or may not be superior to the king, but the teaching of its teachers and the learning of its disciples all seek justice because they forget their roots and have no intention of returning to the king." Therefore, although the name of the school exists, it is not actually mentioned. The effect is that customs are getting worse and worse and talents are getting worse. " Therefore, he called for the reform of the imperial examination and the reorganization of schools. In view of the neglect of ethical education in school education at that time, which induced students to "pursue fame and gain profits", Zhu restated and emphasized the idea of "ethical relationship" in order to change the situation that "customs are getting worse and worse and talents are getting worse and worse", which had certain positive significance at that time. Zhu's educational thought is an important part of his complete theoretical system and runs through all his academic activities and practices. 1 173, Zhu wrote "Rebuilding Youxi Temple" and inscribed "Mingluntang" for Youxi Academy, which also reflected his educational thought. After Zhu 19 ascended the throne, he worked as a local official for 7 years and an assistant to the court for 46 days, and devoted himself to giving lectures, preaching and writing books for more than 40 years. Zhu Yisheng engaged in education and educated the people. According to Ziyang Zhu's genealogy of Jian 'an, there are 3,265,438+0 candidates who can test Zhu's disciples, including Cai, Zhen and Peng Guinian. They not only have their own surnames, but also attach resumes. The educational thought of Ming ethics is best proved by himself. At the same time, his criticism of school education and imperial examination system at that time was also timely. Zhu proposed that education should be divided into two stages, from the age of 8 to entering the university after 15 and 15. "Pupils, learn its things; University students learn what they have learned in primary school. " Zhu advocated that in the primary school stage, it is mainly to "teach people with things", such as "shooting books with rites and music, filial piety and loyalty", and as for discovering and exploring things, it is the task of university education. "The principle of universities is poor", "Primary schools are parents, and they are directly concerned about that matter, while universities are concerned about the details of that matter, so parents are what they are" (Volume 7 of Zhuzi Chinese). Therefore, if a primary school can get a good education, "it will make him better unconsciously, and he will be omnipotent for a long time" (ibid.). Zhu's educational thought is inseparable from his educational teleology. His teleology of education is based on Confucian ethics, and holds that the purpose of education lies in the ethics of the Ming Dynasty. The so-called "the study of ancient kings is based on the ethics of the Ming Dynasty". At the same time, he advocates that schools should cultivate talents who are "sensible and self-cultivation". In "Revealing the Secret of Bailudong Academy", he clearly pointed out: "Stealing ancient sages to teach people the meaning of learning is not to make them clear, to cultivate their bodies, and then to promote themselves and others, not just to remember their affairs as chapters, but to gain fame and fortune?" In the lecture notes of Yushan, it is also said: "Therefore, sages teach people to read, not to make people make up languages and words, but to be a famous scholar. They must be disciplined, knowledgeable, sincere, upright and cultivated in order to govern the country and the world with confidence." This fully embodies Zhu's aim of running a school and is also an important aspect of his educational thought. Considering the current nine-year compulsory education, it is worrying that many students aged 15 and 16 drop out of school after finishing junior high school. Is there anything worth pondering about our education system and school education?

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Moral education is the core of Confucian educational thought, and the essence of all Zhu's educational thoughts is also concentrated here. Zhu attaches great importance to moral education and advocates putting moral education in the first place. He said: "Virtue is very important to the National People's Congress ... Scholars sincerely know that exerting strength on it can not only cultivate one's morality, but also govern the country. Therefore, the ancient teacher must first. " In other words, virtue is of great significance to people, not only for self-cultivation, but also for governing the country and the people by extension. Therefore, ancient educators focused on moral education. On the other hand, if we lack virtue and simply pursue knowledge, people will lose their way and find no home like "wandering riders".

He often uses Confucius' saying that "you are a gentleman's scholar, but you are a villain's scholar" to educate his students, thinking that "this is the difference between ancient and modern scholars, and it is a thousand miles away, and it is necessary to judge a thousand miles away!" ("Zhuzi Language" Volume 12 1) He is firmly opposed to people who "learn from sages and walk the city". At that time, many scholars regarded learning as the ladder and capital of China's imperial examinations, which Zhu was extremely opposed to. He advocated the so-called "returning justice to nature and eliminating human desires", in essence, educating students with Confucian morality and ethics, and "making the way of self-cultivation, keeping the family in order, governing the country and leveling the world serve the court" (Book of Luo Guanmin, Volume 16). Zhu always put moral education in the first place and integrated moral education with intellectual education, which not only taught students knowledge, but also taught them how to be a man. In his view, primary education is the foundation and bacon's work, so it is particularly important to educate children on moral quality from an early age.

Zhu believes that the ethics that children must learn and master, such as "clearing the way to advance and retreat, loving relatives and respecting teachers", are contained in Confucian classics. "Tao is in the world, but it is already in the nature of destiny, between jun, father and son, brother, husband and wife, and friends. His writings were written by sages, but they are preserved in The Book of Changes, Poems, Rites and Music, and Spring and Autumn Annals (the book of learning in Wuyuan County, Huizhou, and the Official Document of Zhu Wen, Volume 18). Therefore, Confucian classics are the basic content of primary education.

In Zhu Yisheng's massive writings, children's books occupy a large proportion. For example, the Analects of Confucius, Yi Xue Enlightenment, Primary School, Four Books Notes, etc. Did he write all the children's books himself? In particular, Primary School and Notes on Four Books have been used as orthodox primary school textbooks by feudal rulers in the late Song Dynasty and the Yuan, Ming and Qing Dynasties for six or seven hundred years.

These children's books written by Zhu put the promotion of Confucianism in the first place. For example, Primary School is a compilation of maxims, stories and admonitions about loyalty to the monarch, filial piety, chastity and family management in the Six Classics, historical biographies and Confucius' post-school works, which embodies Confucian moral standards and codes of conduct. As Zhu himself said, "cultivate one's morality and prepare for primary schools" and "learn from future generations and read the books of primary schools" (. Zhu also formulated many moral education norms in "Revealing the Secret of Bailudong Academy": "The purpose of the five religions: father and son are close, monarch and minister are righteous, husband and wife are different, old and young are orderly, and friends are trustworthy." "The key to self-cultivation is loyalty, respect, punishment and good deeds." "The key to doing things is to do what you want, without seeking benefits. Knowing its way, regardless of its merits. " "The importance of collecting things: don't do to others what you don't want, do something wrong, and ask for it." And emphasize the "scholar's book" (Zhu Wen Official Documents Collection, Volume 74). Zhu also said in "Persuading Virtue and Industry": "Virtue means seeing good and doing it, and smelling it will change. It can heal their bodies, their families, their fathers and brothers, their children, their children, their children's servants, their politics and religion, their careers, their relatives and friends, their friends, their honesty, their generosity, their livelihood and their redemption. It can guide people to do good, punish people's mistakes, seek things for the people, and gather things for the people. Can solve the struggle, can decide right and wrong. You can promote benefits and harm, and you can be promoted. " If these "abilities" listed above can really be achieved, they will become perfect people. Although this article was written by Zhu, it is the basic content of Zhu's moral education view.

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As for the method of moral education, in Zhu's view, the most prominent feature of adolescent moral education is "preconceptions". He believes that young people's thoughts are relatively simple, and they are most easily influenced by various ideological trends in society. Once you accept "heresy", if you are indoctrinated with Confucian ethics, you will encounter conflicts. However, "the end of indecent assault can not be banned from outside, but from inside" (Volume XII of Continued Thoughts), so as long as we "sweep its path to cope with the advance and retreat, love its path to respect our relatives and friends in Changlong" and "talk about it when we are naive", we can avoid "invincible meaning" as long as we "preconceived". Zhu stressed that it is particularly important to educate the wet nurse after the baby falls to the ground. At the age of 6, we should teach some simple knowledge, such as numbers and square names. 8- 15 years old is the primary school stage. "When you are 8 years old, you are under the prince. As for the children in Shu Ren, they are all in primary school, so we should teach them to sweep away the difficulties and advance and retreat, and to shoot books for music and ceremony "("University Chapter "). Zhu advocates that parents must strictly discipline teenagers and not spoil them. If we say "arrogance and laziness from childhood to fierceness are broken" (Yan Jia in Primary School). Therefore, family education cannot be relaxed at all. In order to facilitate education from an early age, Zhu personally compiled a book "What Children Should Know" as a teaching material.

Zhu inherited Confucius' view that "it is natural when you are young, and habit becomes nature". He believes that as long as teenagers can follow certain etiquette rules and norms in their daily words and deeds, they will naturally form habits after a long time and will be able to abide by ethical norms when they grow up. It can be seen that cultivating teenagers' good moral habits is the key to the cultivation of children's moral quality.

How can we effectively cultivate teenagers' moral behavior habits? Zhu believes that we should start with specific daily affairs. The so-called "sages say a thousand words, and teach people to do it from nearby" (Volume II of Yu Saito Ziwen Collection). To this end, he advocates that the best way to cultivate teenagers' moral behavior habits is to concretize and organize social moral norms, so that teenagers can abide by them, so that they can "respond in a sweeping way, show filial piety and turn their backs on others" (Volume 76 of Zhu Wen Official Documents). In Zhu's Children's Notes, children's daily habits and codes of conduct, such as clothes and shoes, manners, dealing with people, sweeping the floor, reading and writing, are all specified according to Confucian standards, which are more detailed than today's primary codes, requiring teenagers to follow without violating them and faithfully implement them. In the future, they will be "willing" or even "entering the realm of sages and gentlemen"

Although Zhu emphasized the "behavior" of teenagers, it didn't mean that he didn't attach importance to "knowledge". He believes that in order to form good moral behavior habits of teenagers, we must also instill social morality in them at the same time, which is just as he pointed out: "Learning for learning is innate. Knowing but not doing it is the same as being honest and not learning. However, if you want to do it but don't understand it, then people who practice it don't know what the result is. " (Answer to Cao, Volume 59 of Zhu Wen's Official Documents) He vividly compared the relationship between behavior and knowledge to the relationship between eyes and feet: "Knowledge and behavior often need each other. Without eyes, we can't do it, and our feet can't see it." (Zhuzi School, Volume 9) Line and knowledge are interdependent. four

Zhu's moral education methods can be summarized as follows:

I made up my mind. Zhu believes that ambition is an inner desire and is very important for people's growth.

Therefore, he asked scholars to set up lofty aspirations first. "Ask to learn kung fu, what is the first? Yue: As I said before, this is only about the self-determination of the people. " When people have lofty aspirations, they will have the goal of progress, and they will be able to "follow blindly, why not?" Without yearning and unclear goals, there is no motivation to move forward. "No power is straight." He said: "The so-called careerist is not to build others, but to learn from Yao and Shun." He also said: "Scholars must be determined and become saints before they can learn Tao."

I said I was respectful. Zhu Dui emphasized "respect". He said: "When the word is respected, it is the first meaning of the holy door. It is thorough and cannot be interrupted in an instant. " He also said: "The word' respect' is the reason why the sacred learning has been completed from beginning to end. There is no way to be a pupil, and there is no way to prune the roots. But to sweep away the retreat and the six arts teaching. There is no way for universities to develop their intelligence, study in Germany and contribute to Fu Mingde and Xinmin. " It can be seen that "respect" is an important moral cultivation method of Zhu.

Save it for a while. The so-called "preservation" is the abbreviation of "intentional cultivation". Zhu believes that everyone has innate goodness, but at the same time they have temperament bias and material desire. Therefore, we should use the effort of "saving" to promote goodness and invent our initial heart. He said: "Now we must work hard, have dignity, maintain and look at the original." On the other hand, "preservation" is to prevent losing the initial heart. "Sages say a thousand words, as long as people don't lose their sincerity", "the heart doesn't exist, and there is no one." At the same time, from the fundamental task of moral education, "preserving and nurturing" is to unite people's hearts and settle down in righteousness.

One day, check. "Province" is introspection, and "inspection" is procuratorial. "Introspection" means to conduct self-reflection and inspection frequently. Zhu believes that if a person wants to improve his moral cultivation, he should "look at it from time to time". In his view, "mortal hearts, if they don't exist, they will die, and all of them will exist." So, if you don't pay attention to saving, you will die unconsciously. Everything in the world is not right, but it is not wrong. Therefore, if you don't add the merits of careful observation, you will unconsciously fall into evil. "So, in order to prevent people from' going to death' and doing things' going to evil', it is essential to conduct self-reflection and inspection frequently. This view of Zhu shows that in moral education, he not only emphasizes preventing delay, but also attaches importance to correcting future mistakes.

Finish it in one day. Zhu attaches great importance to "practice". "I don't want to learn from others, but I want to understand this and put it into practice." "Therefore, sages must first teach people with poverty and practice to the end." What he said is "practice", which requires putting the ethical knowledge he has learned into his own practical actions and transforming it into moral behavior. Zhu's point of view touches on some basic problems of moral education, such as the transformation of moral knowledge into moral action, moral knowledge guiding moral action, and testing the correctness of moral knowledge.

Zhu's above viewpoints reflect some things with regularity in moral education, which still have reference significance.

In a word, Zhu is another great educator after Confucius in the history of ancient education in China. His educational activities and thoughts greatly enriched the treasure house of ancient education in China, and had a great influence on the educational development in the late feudal society of China. Therefore, a careful study of Zhu's educational activities and thoughts is not only the focus of studying education in Song Dynasty, but also helpful to understand the development of education in Yuan, Ming and Qing Dynasties. More than 50 years after Zhu's death, the title of "Nanxi Academy" was awarded to his childhood reading room and hung above the gate. From the Yuan Dynasty to the period of mindfulness, Wen Li Ai Chan wrote "Nishan in the middle of Fujian" and "Zou Lu on the seashore" in China Literature, and praised Zhu as the Confucius of Fujian. Emperor Kangxi of the Qing Dynasty also wrote the inscription "Wenshan Yu Zhe". There are countless praises for Zhu in the past dynasties. It can be seen that Zhu's Neo-Confucianism, including his educational thoughts, is deeply rooted in the hearts of the people, affecting the second half of the whole feudal society, and even today it still has its positive significance.

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The implementation of educational ideas must rely on good educational methods. Zhu advocated that the method of learning should be "step by step". Some people are impatient with reading and rush forward as soon as they open their books. Zhu criticized them for walking into a restaurant like a hungry person, seeing a big plate on a table, feeling hungry for food, wolfing down the food and not knowing its taste. How on earth did you study? Zhu's method is: "The word seeks its training, and the sentence seeks its purpose. If you don't get ahead, you can't ask for it. If you can't get through this, you can't forget it. Step by step, the will will be clear and it will not be embarrassing. " In other words, we should understand their meaning word for word and their reason word for word. If you don't know the front, don't rush to look behind. So there will be no omissions and mistakes. He also said: "The trouble for scholars is that they just want to move forward and refuse to go backwards. The more they read, the less they can tell the difference. If they don't regress, they can study hard. " In other words, reading should be down-to-earth, from shallow to deep, step by step, and sometimes it needs to be reviewed frequently to gain solid knowledge through temporary progress and retrogression.

Zhu said: "The method of reading is not expensive but refined." In other words, there must be a reading order, and after reading one book, read another. He thinks that some people are not effective in reading because they don't work hard enough on the words "proficiency" and "precision". He stressed that reading should be patient, and that to "swim" means chewing repeatedly and deeply understanding the main idea. In addition, we need to observe it. Zhu advocates "poor reading, being in the body". What do you mean by "body to body"? Is to get information and practice it.

Zhu stressed that studying should be tight and hard. There are two meanings in this: first, it means to hurry up, "I forgot to eat when I was hungry, and I forgot to drink when I was thirsty"; Second, it means to be refreshed. "If you hold up a water boat, you can't slow down."

Zhu believes that as long as books are valuable, they can give people ideas and wisdom. For today's scholars, we should advocate creative reading. Emerson said: "When the mind is inspired by labor and creation, no matter what book you read, every page will become shiny and have infinite meaning, and every sentence will be doubly meaningful." ..... We feel that the author's knowledge is as broad as heaven and earth. "

I think that people who work very hard can't read many books in their lifetime, but they must read them thoroughly. Those truly valuable works should be read over and over again. Just as devout believers in the west read the Bible all their lives, each of us needs to read some good books that are always new. "Old books are never tired of reading, and children are familiar with them" (Su Shi). New discoveries are constantly made in reading over and over again. "Discovery" is a rare reading experience, which can not only "discover" pleasure, leisure and interest from easy reading, but also make people laugh and smile. You can also "discover" the shock inside your life and the storm of your soul from a lot of reading.

Zhu advocated: "The way to learn is not in advance, and it is not good at management. The key to poor management lies in reading. The method of reading is not expensive, but the essence lies in respect and ambition. " The so-called "poor reason" means to conduct thorough logical inquiry, pursue thorough theory, strive for clear thinking, and not be satisfied with a little knowledge. Zhu used a very vivid metaphor to say: "reading is like eating and drinking water. If you chew it calmly, it will taste very long;" Chew and swallow, and you will never know the taste. " "Respect and ambition" and "I want to read without learning, and I want to be pure without miscellaneous" ... these are all experiences about how to read. "Reading needs to stick your heart on the book, word for word, each has its own landing, and ... it's not easy to discuss. A scholar must tidy up this heart, make it quiet and pure, and have no distractions in daily activities before he can read the text carefully. "Reading must be single-minded, attentive, ambitious and tenacious. To sum up, Zhu advocates the method of "step by step, intensive reading, modest travel and careful observation, tight exertion and respect for ambition" in teaching. Zhu's exposition on reading methods is undoubtedly of positive guiding significance to today's students.

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