Zhu's main thoughts

Zhu, known as Zhu, is the most outstanding master of Confucian popularization since Confucius and Mencius. Let's look at Zhu's main ideas.

Educational thought

Zhu has been engaged in lecturing for a long time, and has carefully compiled a variety of teaching materials, such as Notes on Four Books, and trained many talents. His educational thoughts are extensive and profound, among which the most noteworthy are: 1. On the education of "primary school" and "university"; Second, on "Zhu's reading method".

On education

On the basis of summarizing predecessors' educational experience and his own educational practice, Zhu divided a person's education into two stages: "primary school" and "university", and put forward their different educational tasks, contents and methods. Zhu believes that 8~ 15 years old is the primary education stage, and its task is to cultivate "sages and sages". In view of the "lack of knowledge" and weak thinking ability of primary school children, he proposed that the content of primary school education should be "learning things", and advocated that children should know basic ethical norms, develop certain behavior habits and learn preliminary cultural knowledge and skills through concrete actions in daily life. In terms of educational methods, Zhu emphasized preconceived ideas and early education; Try to be vivid and vivid, which can stimulate interest; Cultivate children's moral behavior habits in the form of "instructions" and "learning rules". Zhu believes that the task of university education after 15 years old is to "add luster" on the basis of "raw materials" and cultivate talents needed by the country. Zhu believes that, unlike primary education, which focuses on "teaching", the content of university education focuses on "teaching theory", that is, it focuses on exploring "why things are so". In terms of university education methods, Zhu attached importance to self-study and advocated the exchange of different academic views. Zhu's thoughts on primary education and university education added new contents to China's ancient educational thoughts.

Zhu's reading method

There are six reading methods of Zhu, namely, step by step, intensive reading, modest travel, introspection, tight and hard training, and staying at a respectful distance. This is a concentrated summary of Zhu's disciples' reading methods. Step by step, including three meanings: first, reading should have a certain order and cannot be reversed; Second, "do what you can, not do it"; Third, don't swallow dates and rush for success. To read and think is to read and think well. "Modesty" in modestly swimming means chewing repeatedly and pondering carefully while reading. Emphasize that reading must be seen and practiced in your own practical actions. Tightness and exertion have two meanings: first, we should seize the time in reading, so angry that we forget to eat and sleep, and oppose idleness; Second, we must be full of energy, be brave in fighting and oppose looseness. Ju Jing holds "Ju Jing" in his ambition, emphasizing that reading must be concentrated and highly concentrated. The so-called "perseverance" means setting up lofty aspirations and persisting with tenacious perseverance for a long time. Zhuzi's Reading Law reflects the research results of China's ancient reading methods, which has many reasonable contents and is worth learning.

Philosophical thinking

Theory of regulating qi

Zhu inherited the thoughts of Zhou Dunyi and Er Cheng, absorbed the thoughts of Buddhism and Taoism, and formed a huge philosophical system. The core category of this system is "reason", or "Tao" and "Tai Chi". Zhu's so-called rationality has several interrelated meanings: ① rationality is a metaphysical person who precedes natural phenomena and social phenomena. He believes that reason is more fundamental than qi, and logically reason precedes qi; At the same time, Qi has the initiative to change, and reason cannot be separated from Qi. He believes that everything has its reason, and the reason of everything is one after all, that is, "Tai Chi". (2) rationality is the law of things. ③ Rationality is the basic principle of ethics. (4) The principle is human nature. Zhu, also known as Tai Chi, is the sum total of universal principles, that is, the principle of total truth. Tai Chi is just a word. Taiji contains the principle of everything, and everything can embody the whole Taiji alone. This is that everyone has the spirit of Artest, and everything has the spirit of Artest. Everyone and things take abstract rationality as the basis of their existence, and everyone and things have a complete rationality, that is, "Li Yi" qi is the second category after Zhu's philosophy system relays rationality. It is tangible, affectionate, tangible and traceable; It has the characteristics of cohesion and artificiality. It is the material for casting everything. Everything in the world is the product of the unity of reason and matter. Zhu believes that the relationship between reason and qi has its main and secondary aspects. Anger should be controlled by qi, with qi as the primary, qi as the object and back, and qi as the secondary.

Dynamic and static views

Zhu advocated that living things are born according to qi. Starting from qi, he launched a biological movement that is divided into two and constantly moving, that is, one qi is divided into two qi, which moves the yang and calms the yin, and then divided into five qi (gold, wood, water, fire and earth), which are scattered among all things. Split into two is an important movement form in the process of gas differentiation into matter. Zhu believes that the unity of opposites makes things change endlessly. He discussed the causes of things and regarded motion and stillness as an infinite continuous process. The infinity of time and space is manifested in the infinity of motion and static, which are inseparable. This shows the dialectical view of Zhu's thought. Zhu also believes that the dynamic and static are not only mutually exclusive, but also unified. Zhu also discussed two forms of movement: relative stability and significant change, which he called "change" and "transformation". He thinks that sudden change permeates gradual change, and gradual change permeates sudden change. Gradually accumulate and realize mutation.

Theory of knowledge of things

Zhu used the proposition of "knowledge is in things" in "University" to discuss the theoretical problems in the field of cognition. On the issue of the source of knowledge, Zhu talked about the apriorism of human innate knowledge, and did not deny the knowledge of knowledge. He emphasized that poverty cannot be separated from things, that is, things can be poor. Zhu expounded the relationship between knowledge and action. He believes that knowledge comes first, and then knowledge is light. From the source of knowledge, the prophet; Judging from the social effect, behavior is heavy. Moreover, knowledge and practice are mutually transmitted. "The more you know, the more you will do it; The more you do, the more you know. "

Theory of mind, nature and desire

On the theory of human nature, Zhu developed Zhang Zai's and Cheng Yi's views on the nature and temperament of heaven and earth, and thought that "the nature of heaven and earth" or "the nature of destiny" was perfect; On the other hand, "temperament" is based on the principle of miscellaneous qi, both good and bad, which are unified in the human body, and no one can't be a man. Related to the nature of destiny, there is also the theory of "Tao's heart and people's heart". Zhu believes that "Tao's heart" is based on righteousness or the meaning of life, and it is endowed with benevolence, righteousness, courtesy and wisdom. Just show compassion, shame, right and wrong, and resignation. "People's heart" is based on selfishness, which refers to hunger and thirst for food. If so, a saint can't be ruthless. However, saints focus not on people's hearts, but on the hearts of Tao. He believes that the relationship between "Tao Xin" and "people's heart" is both contradictory and related, and that "Tao Xin" needs to be solved through "people's heart", and there is a master-slave relationship between "Tao Xin" and "people's heart", which must be obeyed. Based on the theory of mind and nature, Zhu discussed the issues of justice and human desire. He believes that people have selfish desires, so there is danger; The heart of Tao is the principle of nature, so it is subtle. To this end, Zhu put forward the idea of "restraining human desires and preserving justice" Zhu acknowledged people's legitimate desire for material life and opposed Buddhism's universal advocacy of no desire. He opposes material desires beyond the conditions of continued existence.

Aesthetic ideology

Zhu's philosophical system contains the theory of artistic beauty. He believes that beauty is the unity of aesthetic feeling and moral goodness. From the viewpoint that beauty is the unity of external beauty and internal goodness, Zhu discussed the problems of literature and quality, literature and Tao. It is considered that the harmony and unity of literature and quality, literature and Taoism is perfect. Zhu also talked about music many times. He connected music with ceremony, which infiltrated the basic spirit of Neo-Confucianism to incorporate music into ceremony to maintain the ruling order. Zhu's solution to the relationship between "Wen" and "Tao" surpassed the predecessors in the depth of philosophical speculation. His research on The Book of Songs and Songs of the South often shows keen aesthetic insight.

Expanding: Zhu's Thoughts on Children's Education

Zhu (1 130 ~ 1200) was a famous objective idealist philosopher, thinker and educator in the Southern Song Dynasty.

Zhu Yisheng is keen on education. He has been in politics for only 14 years and devoted himself to educational activities for 40 years. Even when he was an official, he attached importance to culture and education, determined to run a school, and never stopped his education work. For example, when he was studying in Nankang, he resumed Bailudong Academy, where he gave lectures and formulated school rules, which had a great influence on later generations. After learning about Tanzhou, he advocated state studies and county studies, personally presided over the restoration of Yuelu Academy, handled government affairs, and still tirelessly taught students.

First, attach importance to education.

According to the experience of ancient education, Zhu divided the whole process of school education into two stages: primary school and university, in which 8 ~ 15 years old is the primary school education stage, that is, the upbringing education stage; /kloc-after the age of 0/5, it is a period of university education. He believes that these are two independent and interrelated stages. Primary education is the foundation of university education, and university education is the expansion and deepening of primary education.

Zhu paid special attention to the role of basic education in the formative stage. He said: "Ancient people's learning is based on knowledge, but it must be cultivated in primary schools." He also said: "It has been a long time since the ancients entered the university from primary school, between sweeping, coping and advancing and retreating. The order of the university is due to the achievements of primary schools. " From this, he believes that if children are "not the Xi wisdom of primary schools" from an early age, they can't rest assured to cultivate their virtue, and virtue is the foundation of universities. At the same time, starting from children's psychological characteristics and teaching requirements, he pointed out that only by letting children "talk while being naive" can they "learn and be wise, and become useful without being overwhelmed" and achieve the ideal teaching effect.

In order to illustrate the importance of cultivating education, he also compared the education in primary school to the stage of "making a blank mold". He said: "In ancient times, primary schools have always been cultivated in the dark. In the long run, it has its own blank mold of sages, which only adds light to it." He also pointed out that if you lost your primary school when you were young, or didn't make a blank mold, it would be difficult to fill it when you were old. He said: "Now you have lost it since you were a child, and it is really difficult to fill it." In short, in his view, the education in the foster care stage is very important, and we must pay close attention to it.

Second, it requires careful selection of teachers and friends.

Because children are imitative and weak in distinguishing right from wrong, the surrounding environment has a great influence on them. "Habits and laws are positive, and habits and evil are evil." Therefore, like many educators in ancient times, Zhu emphasized that teachers and friends should be carefully selected in early childhood education.

Zhu believes that for ordinary scholar-bureaucrat families, the teacher who carefully selects young children should start with carefully selecting wet nurses. Because the wet nurse has been in contact with infants for a long time, it has a great influence on infants. As the first educator of babies, "the teaching of wet nurses is particularly important." How to choose a wet nurse? Zhu's condition is that you must choose those who are generous, kind, gentle, courteous, cautious and taciturn as your teachers. This is a requirement for wet nurses, and in essence it is also the character that Zhu expects children to have.

The children are older. In addition to carefully choosing teachers, we should also pay attention to cultivating children's ability to distinguish right from wrong and make friends. Zhu Zeng educated his son in the letter "With the eldest son": "When making friends, judgment and choice are particularly important. Although you are a classmate, you must distinguish between relatives and friends. " As for how to decide how to make friends, he pointed out: "generally speaking, those who are honest and loyal and can attack us are also beneficial friends;" It is frivolous, arrogant and arrogant, leading people to evil and harming others. " "Good friends" should be close, and "bad friends" should be far away.

Children in ordinary families should choose their own teachers and friends, and the choice of teachers and friends is even more important for princes and grandchildren.

Third, emphasize learning "immediate things"

In order to make children have rules to follow in their study of "immediate things", Zhu personally compiled two textbooks for children: "Primary School" and "What Children Should Know". Zhu emphasized the study of "immediate things", paid attention to the training of moral behavior operation, and asked children to learn from shallow to deep, from near to far, which not only conforms to the law of children's cognitive development and moral formation, but also helps children to develop good moral habits and a down-to-earth style. As the old saying goes, if you can't sweep a room, how can you sweep the world? How can you be great if you don't stick to the rules Paying attention to the study of "immediate things", that is, starting from small things and things around us, is still a principle that children's moral education must follow.

Fourth, advocate positive education.

Zhu has always attached importance to and advocated positive education in his educational work. He once said: "To taste the politics of one faction is not suffering from the failure of the legal system, but from the lack of justice, which is not enough to please its heart. A husband's sense of justice is not enough to please his heart and can't stop at the end of the legal system … "He also said:" If you know that this is natural and you blame it for being inevitable, then the husband's rules are forbidden. Do you want others to set it first and then follow it? " Especially for children's education, he emphasizes more positive induction and less negative restrictions, and demands "more respect and less prohibition." Therefore, in his book Primary School, he attached great importance to the educational role of role models, and collected a large number of "good words and deeds" of ancient and modern sages for children to imitate and learn from, so that children can "learn to be a man". At the same time, in his Notes for Children, the provisions on children's daily life behavior mainly focus on positive and specific guidance. For example, he taught his children that "whenever you put on clothes, you should first lift your collar and wear two ties, and there should be no gaps." When writing, you must hold Mo Ding high and grind it properly, and don't get your hands dirty with ink.

According to the principle of giving priority to positive education, Zhu also asked teachers to give guidance, demonstration and timely inspiration. He said: "The guide is also the credit of the teacher." Say it again; "Teachers and friends, but can show it at the beginning, and show it at the end. The teacher's timely inspiration to students is compared to "the change of rain", and it is considered that "for example, the human resources have increased with the planting of things." But at that time, when the desire didn't happen, I owed some rain, and suddenly there was the rain, so how could the business be ruined?

Zhu's early childhood education thought is a summary of his many years' educational practice experience, which reflects his intuitive understanding of the law of children's physical and mental development to a certain extent, contains many positive contents, and occupies an important position in the history of the development of ancient early childhood education theory in China.