The main body of ancient Chinese educational thought is which people?

I. Educational Thought

China's educational tradition has a long history, and the ideas contained therein are vast and profound, and the distinctive ideas of the various schools of thought of the pre-Qin dynasties laid the foundation of traditional Chinese educational thought. After the Han Dynasty, the exclusive status of Confucianism has made Confucian educational thought carried out and become orthodox, which is the orthodoxy and core of ancient Chinese educational thought.

1. Purpose of education

That is, the specifications and standards of people to be cultivated. "Mingrenren", that is, according to ethics and morality to deal with interpersonal relations, to maintain the order of feudal society, and to cultivate ruling talents.

2. Educational content: mainly Confucian scriptures

Summer and Shang Dynasty: martial education and ritual education. Spring and Autumn and Warring States: Confucianism: Six Classics, limited to ethics and morals; Mohism: production knowledge, applied technology. Han Dynasty: three principles and five rules. Song Dynasty: science. Yuan, Ming and Qing dynasties: Cheng and Zhu theories.

Second, the idea of teaching (abbreviated)

1, according to the teaching inspiration and guidance

Ancient Chinese educators believe that there are differences in the personalities of each student, the natural nature of each student is not the same, so the education method should also be different from one person to another. Special attention is paid to inspirational education, pay attention to the development of each person's intellectual potential.

2, step by step, from Bo back to about

Mengzi believes that teaching is a natural development process, on the one hand, it should be self-improvement, not to slacken or interrupt, on the other hand, it should not be in a hurry.

3. Teaching for the long haul

This was put forward in the Book of Rites: "There are four failures of scholars, and those who teach must be aware of them. The scholars of the people, or loss is more, or loss is less, or loss is easy, or loss is stop. These four things are the same as the heart. If you know your heart, then you can save it from its failures."

4, words and deeds of respect for teachers and love of students

Confucius said: "his body is correct, do not order, his body is not correct, even though the order does not follow." "Can not be correct, such as correct people?"

Xunzi said: "Poetry and art have four, and Bo Xi not with. If you are strict and scrupulous, you can be a teacher; if you are elderly and a believer, you can be a teacher; if you recite and say without ling or offense, you can be a teacher; if you know the microcosm and discuss, you can be a teacher."

Three general characteristics

1, the unity of ethics and morality and education: education to the moral person as the goal, to the exclusion of utilitarianism. Emphasis on the humanities and natural cheap skills, the core of moral ethics, that is, to teach people to be human, thus integrating education and patriarchal ethics

Heavy on the relationship between the whole, light on the development of the individual;

Emphasis on the moralization of knowledge teaching;

Emphasis on righteousness and light on profit, ignoring the use of value of education.

Emphasis on shaping the harmonious qualities of human beings. Confucius advocated the unification of knowledge, benevolence and courage.

2. The dialectical unity of the teaching process and the unity of moral and intellectual education

3. Focusing on introspection and internal search

4. Emphasis on political affairs rather than nature, the unity of church and state, education in the service of politics, and the cultivation of officials

5. Emphasis on secularism but not on the divine nature

The secularity, which is the mainstay of the Confucian educational thought, coexists and complements the religiosity, which is the mainstay of the Buddhist religious thought, and the religious education thought. Religiousness coexisted and complemented each other,in the mutual relationship of secularity as the dominant and religiousness as the complement,thus making ancient China a secular state

6, comprehensive education: the six arts; scripture;

Ethical Thought in Ancient China

I. Basic Characteristics

Integration with Philosophical Politics

Strong Blood Relations and patriarchal system

Strong mediocrity and simple dialectics

Emphasis on human relationships and practical life

Basic structure of ethical thought system

1. Principle of human relationships: Human relationships refer to the relationship between human beings in general. Rites are used to maintain the ethical order. The "five Confucianisms" are the core of the rites.

2. Humanity: The core is benevolence.

3. Humanity: human nature

3. Development

1. Pre-Qin Dynasty: Creation and Establishment;

Philosophical model of Zhouyi: cosmological system of unity of heaven and man: the spirit of self-improvement and virtue, and the dichotomous thinking of yin and yang.

Confucius: 1. Political emphasis on Zongzhou, advocating the restoration of the Western Zhou's system of rites and music

2. Advocating the doctrine of rites and benevolence in ideology

3. Teaching without discrimination, teaching according to the ability of the student, learning from the past and learning from the past, learning from the past and learning from the past

2. Han and Tang dynasties: Religiosity and feudalization. Abstract development and grand unification of Chinese ethical thought, feudalization stage.

Contains three stages: Confucian ethics of the two Han, metaphysical ethics of the Wei and Jin dynasties, and Buddhist ethics of the Sui and Tang dynasties.

3. Song, Yuan, Ming and Qing: dialectical synthesis stage. Neo-Confucianism is Cheng-Zhu rationalism and Lu-Wang xinxue

4. Feudal Ethics

1. The Three Principles

"The Three Principles": the centralization of the principle of patriarchal hierarchy. The ruler is the program of the minister, the father is the program of the son, and the husband is the program of the wife.

"Five Constants": benevolence, righteousness, courtesy, wisdom and faith, the feudal moral code.

2. loyalty to the ruler, filial piety and chastity

Loyalty to the ruler: embodiment of the supremacy of the monarch, the cult of imperial power

Filial piety: consolidation of the feudal patriarchal system

3. chastity: the moral code of feudal women.

V. Traditional Virtues of the Chinese Nation

1. Benevolence, filial piety and fraternal duty

This is the most characteristic part of the Chinese nation. "Benevolence" is the symbol of the Chinese nation's morality. Its core is "love of mankind". At its root is filial piety and fraternal duty. "Filial piety and fraternal duty are the essence of benevolence."

The basic content is filial piety of father and son, brotherhood and fraternity.

2. Modesty and good manners

"What makes a man a man is his manners and righteousness." Ritual is the foundation of the rule of the state. The operation of etiquette includes the meaning of "modesty and harmony"

3, honesty and knowledge

"Sincerity" means sincerity in oneself, sincerity in one's own nature. It is both the nature of heaven and the root of morality.

4, loyalty and patriotism

5, self-restraint and dedication to public service

"Public" at the core is to remove selfishness, "the back of selfishness is called public."

6, self-cultivation and prudence

Confucius cloud: "the gentleman seeks his own, the small man seeks others."

"Don't complain to heaven, don't blame others." "Grope yourself thick and blame others thinly."

7. Thinking of Righteousness in the Face of Profit

The handling of the relationship between righteousness and profit centrally embodies the value orientation of Chinese ethics and morality.

Righteousness before profit, and the use of righteousness to control profit are the basic content and reasonable kernel of the traditional concept of righteousness and profit. Confucius emphasized seeing profit and thinking of righteousness, and made it an important criterion for distinguishing between a gentleman and a villain.

8. Thrift and Integrity

Confucius advocated that "warmth, goodness, respect, thrift, and concession" should be regarded as important virtues.

Lao Zi puts forward the "three treasures" of dealing with people are: charity, thrift, and not daring to be the first in the world, and asks "to go to even, to go to luxury, and to go to Tai."

9, solid and generous

Lao Zi said: "believe that the word is beautiful, beautiful words."

Confucius: the clever words and colors, fresh and benevolent. A gentleman should be "careful with his words but sensitive to his actions" and "be ashamed of his words over his actions."

10, courage and perseverance

San Da De: knowledge, benevolence, courage