頁籤選單縮合
題 名 | 東周的教育及學術思想 |
---|---|
編 次 | 2 |
作 者 | 賈馥茗; | 書刊名 | 國立臺灣師範大學教育研究所集刊 |
卷 期 | 32 1990.06[民79.06] |
頁 次 | 頁1-27 |
分類號 | 520.9201 |
關鍵詞 | 東周; 教育; |
語 文 | 中文(Chinese) |
英文摘要 | A little more than one hundred years after the death of Confucius, one of his contemporaries, Mencius (372-287 BC) carried on and developed his school, the so-called Confuciuism. Through self-study of Confucius and Chinese classics, Mencius adopted Confucius' thoughts and the basic Chinese philosophy from ancient till the later Chou Dynasty. In his book entitled Mencius clearly showed this approach. In addition, he advocated his own concepts about virtues, Man, politis and education. Among philosophical concepts of Mencius, one was the concept of human spirit of "Jen" (Benevolence) which was the spirit of Heaven and the Earth actualized in the creation of the universe. This was viewed as Tien- Tao in Chinese philosophy. Confucius derived Jen Tao from Tien-Tao and Mencius made it clear with more explanations. The second concept of Mencius was that he emphasized the orthodox of Chun-Chiu (The Spring and Autumn Annals) and said that it threatened rebellions and wicked sons. The third concept of Mencius was that like Confucius, Mencius disgusted those who showed honesty but not really were. Such a kind of people might be popular because they conform to the mass, but they were not in congruence with righteousness. Mencius had his own unique concepts also. At first, Mencius advocated Jen-Yi as the core of Jen- Tao and as the principle of Wang- Tao. The latter meant moral politics practiced by virtuous king or prince. Confucius had said that Jen was the love of men while Mencius adopted it. But Mencius added Yi to Jen. Yi meant "ought to" and "ought not to" with regard to conduct. He said that everyone should behave according to Jen-Yi, so would the king and prince. He said: "One who loves others is beloved, and one who respects others is respected." Furthermore, "the king of prince who loves his people and does the right to his people is worshiped, and his nation or state will be in order and strong." Mencius believed that human nature was good. He insisted that human nature was good because there were four virtues rooted in the mind; namely, benevolence (Jen) was the root of kindness and pittying; righteousness (Yi) was the root of shame and aversion; courtesy (Li) was the root of abdication; intellect (Chih) was the root of right or wrong. To keep the mind untouched by desires was one way to be good, and to nurish the will for its stillness was another. He said: "Anyone who nurishes ones 'big body' (the mind) can be a sage, and who nurishes ones 'small body' (mouth and stomach) will be little." Thus Mencius advocated his doctrine in education. He believed that the purpose of education was to educate man to maintain his good nature through keeping the mind unmoved neither by internal desires nor by external beguiles. A professional teacher had his rules and instruments which would not be destroyed by the Stupid or the unable. Even to refuse teaching an uneducable was a way of education because the rejection was a lesson. To Mencius, the most important teaching was to teach how to serve parents and elders. In Politics, education was the most important policy because to educate people made people love the king or prince while do good things for people only made them admit him. Mencius said "One has three sources of pleasantness: first, parents are alive and brothers need no concern; second, to have nothing to be ashamed of in facing the heaven and men; and third, to teach the distinguished and the gifted." |
本系統中英文摘要資訊取自各篇刊載內容。