First, about the function and purpose of education

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 tendency to get rid of its temperament, a cover of material desires, a tendency to return to its nature, and an end. " 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. This is all about study, study and school. " In Revealing the Secret of Bailudong Academy, it is also clearly listed as "teaching purpose" and put in the first place, pointing out that "scholars only learn this".

Starting from the idea that the purpose of education is to "understand human relations", 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. At the same time, his criticism of school education and imperial examination system at that time was also timely.

Second, about "primary school" and "university" education.

On the basis of summarizing predecessors' educational experience and his own educational practice, and according to his own preliminary understanding of people's psychological characteristics, Zhu divided a person's education into two stages: "primary school" and "university". These two stages are different and related, and put forward their own different tasks, contents and methods.

The age of 8 to 15 is the primary education stage. Zhu attached great importance to this stage of education, and thought that the task of primary education was to cultivate "sages and sages". He said: "The ancient primary school has raised its young son here and is already a saint." At the same time, it is pointed out that "if you don't lay a good foundation in childhood, you will do things that violate the ethics when you grow up, and it will be extremely difficult to make up for it." "It's really hard to make up now." Therefore, he believes that primary education is very important for a person's growth, and it must be grasped.

In order to achieve the above goals, Zhu emphasized the following three points in terms of educational methods. First of all, we advocate preconceptions and early education. In Zhu's view, primary school students are "young and ignorant, ignorant of thinking and without teachers" and are easily influenced by various concepts. Once you accept some "heresy", if you are indoctrinated with Confucian ethics, you will encounter conflicts. Therefore, we must be preconceived and educated early. "We must let them talk when they are childish, let Xi learn, let them learn from each other, and use their brains to become useful, without being overwhelmed." Secondly, it requires a lively atmosphere that can stimulate interest. Zhu accepted the ideas of Cheng Yi and other senior scholars, and thought that when educating primary school students, we should try our best to be vivid, so as to stimulate their interest and make them willing to accept it. Under the guidance of this thought, he widely collected aphorisms, aphorisms and stories about loyalty to the monarch, filial piety, parents, chastity and family management from historical books and other works, and compiled a book "Primary School", which was widely circulated and had an important impact. Thirdly, cultivate children's moral behavior habits in the form of "instructions" and "learning rules" for the first time. The formation of children's moral behavior habits has a process from unconsciousness to gradual consciousness.

After 15, it is a university degree. University education is the deepening and development on the basis of "primary school success". Different from primary school education which focuses on "teaching", the content of university education focuses on "teaching theory", that is, it focuses on exploring "why things are like this". The task of university education is also different from that of primary education. Primary education is to cultivate "sages", while university education is to "add luster" on their basis, and then further elaborate them to cultivate them into useful talents for the country. He wrote: "The state has set up officials to learn, all over the counties. Fortunately, they have taught people all over the world to know the ways of self-cultivation, keeping the family in order, governing the country and leveling the world for the use of the court."

In terms of university education methods, Zhu has accumulated many successful experiences in his long-term educational practice, of which two are worth noting:

First, pay attention to self-study. He once said to his students, "You should read this book and explore the truth yourself. Some people just want to be guides, to be witnesses, and to discuss with each other when they have difficulties. " Paying attention to students' self-study and research under the guidance of teachers is indeed an important method in university education.

Second, promote the exchange of different academic views. Zhu's practice of communicating different academic viewpoints has long been a much-told story in academic history and educational history.

Zhu believes that although primary school and university are two relatively independent stages of education, with different specific tasks, contents and methods, these two stages are internally related and have the same fundamental goal. The difference between the two is only the division of educational stages caused by different educational objects, and it is not as diametrically opposed as "burning incense and charcoal". Zhu's thoughts on primary and secondary education reflect some objective laws of personnel training, adding new contents to the development of China's ancient educational theory.

Third, thinking about moral education.

Moral education is the core of Neo-Confucianism education and the important content of Zhu's educational thought. Zhu attaches great importance to moral education and advocates putting moral education in the first place. He said: "Virtue is for the National People's Congress ... If you exert your strength on it, you can not only cultivate yourself, but also rule the country and level the world." Therefore, ancient teachers must take this as the first priority. "That is to say, virtue is of great significance to people, not only to cultivate one's morality, but also to govern 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".

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

(1) resolutely

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."

(2) Ju Jing

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.

(3) storage and maintenance

The so-called "preservation" is the abbreviation of "intentional cultivation"

Zhu believes that everyone has innate goodness, but at the same time he has temperament prejudice 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 speak a thousand words, as long as people don't lose their sincerity. "If the mind does not exist, there will be no master in a body." At the same time, from the fundamental task of moral education, "preserving" is to unite people and settle down in righteousness.

(4)

"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 fall into evil without knowing it. "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.

(5) Practice hard.

Zhu attaches great importance to "practice".

"I don't want to learn from him, but I want to understand this and put it into practice." "Therefore, when sages teach people, they must put poverty first 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 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.

Zhu's educational thought

Zhu (1 130- 1200), Zi Hui, cross brick,No.. Huian. A famous thinker and educator in the Southern Song Dynasty and a theoretical master in the Song Dynasty; He is also an important philosopher and far-reaching educational thinker after the Song Dynasty.

The idea of moral cultivation

1, confirmed

Zhu believes that a scholar should first aspire to establish a clear and noble ambition. He said, "What should I learn first when asking questions? Japan: As I said before, it is only about human self-determination. Knowing this truth, do it firmly and keep moving forward. Why not think about it? " If you just think you have no determination, just listen to people and look at them, you will get nothing in the end. He added, "If you don't remember the book, you can remember it by reading it carefully. Righteousness is not refined, but careful thinking can be refined. Only when the will is not established, there is no place to focus. Nowadays, people are greedy for money instead of virtue, and it is a persistent disease to want expensive but not good. "

The so-called determination is to set the goal of being Yao Shun or a saint. "A scholar should be determined", "Learning to be excellent is an official, and so is a sage". "The so-called careerist is not to overwhelm others with his passion, but simply to learn from Yao Shun". However, most people who give up on themselves cannot set a clear and lofty goal of being a saint. He said: "Today's scholars probably have two diseases: first, they think that ancient sages can only do this, so they refuse to do kung fu; One said that he could not be a saint and refused to do kung fu. People who give up on themselves disdain to be sages, and those who give up on themselves dare not be sages. The two men couldn't make up their minds, so they refused to do kung fu. Only when you are determined and brave can you make progress. He said: "Scholars are determined to go forward bravely. . What is brave and resolute? It is the attitude of hungry for a mouthful of rice and thirsty for a mouthful of wine. So he added, "stand firm on the diet like hunger and thirst." If you grow up, you won't stand. " Zhu believes that determination should be clear, noble, brave and firm, so that you can have strong confidence. Why not move forward?

2. Main aspects

Cheng Yi once said: "The so-called worshippers are called worshippers; The so-called one, if you are at a loss, it is called one. " Zhu inherited Cheng Yi's thought that respecting the Lord includes the following meanings.

First, respecting the Lord means cultivating a serious or unscrupulous moral attitude. Zhu Dui said, "Respect means licentiousness". The so-called "unbridled" is a serious attitude of observing etiquette. So he said, "Respect is only a restraint" and "Respect is only the master of this heart". Is to restrain the dissolute heart, be the master of the whole body, and cultivate the ability of self-control

Second, respecting the Lord means cultivating a cautious moral attitude. He said, "Respect is just a word of fear". The so-called "fear", "living under a burning house and sitting on a leaking boat" and "awesome" are all vigilant attitudes.

Third, respecting the Lord means cultivating a single-minded or consistent attitude. He said, "The first is singleness." "It is not easy for worshippers to keep here" and "respect is always one thing".

Zhu attaches great importance to the work of respecting the Lord, thinking that it is to cultivate a serious, cautious and consistent mental attitude, which runs through the whole process of training, so he said that "respecting words is the first meaning of the holy door" from beginning to end, you can't stop immediately. "Someone in the world:" Why do you use labor? "How to do the work of respect? He replied, "I just don't act rashly inside, and I don't act rashly outside." This is a very short sentence.

The so-called "thinking without delusion" means thinking about justice and getting rid of human desires. The so-called "no rash action outside" means that the appearance, clothing, attitude and movements should be neat and serious. "Sit like a corpse, stand like a vegetarian, keep your head straight, keep your eyes open, keep your feet heavy, keep your hands heavy, keep your mouth Rong Zhi and breath calm, and respect your eyes." . "Thinking without delusion" is the control of potential inner spiritual life; "No movement outside" is obviously dominated by external body movements. As long as you can control your body movements, you can influence your heart and life; Or conversely, if you don't move outside in Dallas, you won't even think about it; If there is no wrong thinking inside, there will naturally be no external movement. He called it "inside and outside attack". His views are inseparable from China's nationalist world outlook and theory of human nature. His respect for the Lord and self-cultivation also absorbed the Buddhist "concentration" factor. He opposed the religion that did not want Zoroastrianism, but put the religious asceticism contained in Zoroastrianism on imprisoning people's hearts, which showed the characteristics of his neo-Confucianism education thought.

Step 3 save and improve

Mencius said that "cultivating the mind is not good at lacking desires" and "those who save others die". Zhu inherited Mencius' thought. Starting from the thought of "nature is reason", he believes that moral cultivation must pay attention to preserving the undifferentiated "heart" and restrain its body and mind, so that the spirit can always focus on it and not be forgotten. He said: "Now we must work hard, we must have dignity and salvation, and we must watch Zhao Kuang's original works alone. Don't waste time, drill words on the paper. When I was rescued and raised, I didn't think there were many obstacles. When I am anxious, I read words, which is naturally meaningful and thorough. When you encounter something, you will naturally solve it and you will not get sick. " The so-called "caring and nourishing the heart" refers to the heart. On the other hand, don't forget this heart. "If the heart does not exist, the human body will have no owner." "Sages say a thousand words, as long as people don't lose their sincerity."

However, people's "heart" is mixed with material desires and righteousness, so Zhu believes that "nurturing and nurturing" only needs to restrain this kind of heart and make it content with righteousness. "Scholars for learning, not between their knowledge and practice, but to tidy up this heart and cook a meal. If convergence is determined by righteousness, there is no more thinking. After thinking for a long time, material desires are light and righteousness is heavy. " Therefore, sometimes he links frugality with poverty: "Scholars must be cultivated. How can you be poor if you don't practice kung fu today?

4. Ancient tea

Zhu believes that "it is only one person's heart. Of course, it is human nature to want to be partial, just as it is fair to deal with borders." Therefore, on the one hand, people advocate determination, respect and preservation; On the other hand, regarding human desires, he put forward the efforts of "introspection". He agrees with his students: "If a mortal's heart doesn't exist, it will die, and there will always be a time when it doesn't exist. Therefore, if you don't pay much attention to the province, you will fall into death without being conscious. " Self-discipline can promote introspection. "As for self-cultivation, the more refined, the more refined." .

"Province" is introspection, and "inspection" is procuratorial. The so-called "introspection" effort is to ask students to be private about people's desires at the moment of "coming". Conduct self-reflection and inspection after development. He said, "People who are aware of what is about to happen mean that they are willing to stand at the starting point of thinking. It is said that after the inspection, after the trial. The germination of ideas is indispensable; What you say and do is safe and will not be observed. "

Zhu's "introspection" effort means "seeking comfort". He believes that the harsh environment and all material desires have blinded the spirit and the original goodness has been lost. The domination of "Tao's heart" can't dominate "people's heart", but "people's heart" dominates and dominates "Tao's heart". The work of "introspection" is to be sober and cautious at all times, to suppress words and deeds that violate heaven, and to stifle any bud of this idea in their minds. It is an important task of Zhu's moral education and cultivation to "examine" his own heart, relieve his confusion and keep his "reason" bright forever.

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