requestId:68499aba198fb6.79670713.
Original title: “Education through the Fang” Ideological Commentary
Author: Lu Guolong (Director and Researcher of the Confucian Education Research Office, World Religion Research Institute, Chinese Academy of Social Sciences)
Source: “Religion and Philosophy” (Editor 5), Social Sciences Library published in 2016.
Time: Confucius was the 2569th year of Wuxu Puyue on the 24th of the Gengzi
Jesus July 7, 2018
The term “to teach the world” is often seen in the book writings of the three schools of Confucianism and Taoism. As an official principle of Chinese civilization, the key is to emphasize that all education must be based on the customs and common feelings of the local area, that is, the inherent regional civilization. It cannot be as good as trusting one’s own shortcomings and adding others to their punishment [1] , and you can’t stop loving the birds, and you’re too frightened to think it’s frightened [2]. Opposing the preset of broad-mindedness and the impoverishment of strong broad-mindedness, the Chinese civilization shaped by this principle is the Chinese civilization character shaped by this principle. As a concept with relatively stable meanings, “education through the square” originated from the “provincial teaching” in “Yi Ji”, which is also expressed in some texts as “education based on the square”, with similar basic ideas. It is only because the term “letter teaching” is closer to oralization, so this article is adopted as the topic, but the thinking is also discussed in a comprehensive way. It is divided into three problems.
Concept Origin
“Yi·Watch·Big Elephant” says, “The wind moves on the ground and observes. The ancient kings use the guidance of the people, to teach and teach.” This is the final commentary of the word “Teaching through the square”, and the thoughts later are all about the comments, applications or possible extensions that are developed in this sentence.
“What is the promising thing about Fengxing? You are also cut off. The upper part is the hexagram of Kun, the lower part of Xun, and of course it is also a natural atmosphere that can be seen in daily life. The author of “Xiangqi” believes that the revelation encountered by the “Last King” from this hexagram or atmosphere is to examine the customs and emotions of each area, and then establish a corresponding educational method. Because the writing is called “the ancestor king”, some annotators believe that “provincial education” is a modern gift system, and the example of the classic is Yu Shun’s “council”; but it is precisely because it is the story of “the ancestor king”, it shows that there was no such gift system in the era of the author of “Xiangqie”, but it is just a fantasy expression of “Zuan Shun”. Therefore, some annotators extend it to fair design about the form of education. The most sufficient expression is to engrave the “Heavenly Sword” of the guild asIt is interesting to explore the thinking and review of the fairness of education.
Among the common texts, the first to quote the concept of “provincial education” is the “Mao Poetry” by Zheng Xuan of Donghan to explain the meaning of “national style” in “Pen Shu”: “Those who follow the country’s poems will know that they are missing, and those who follow the provincial teachings will be promoted and demoted” [3]. The national styles such as “Zhou Nan” and “Zhao Nan” were originally all popular songs. The reason why the classical meaning of music is that in late December, Nan’an City, which had just snowed, had its temperature dropped below zero. Music can “province” and awaken the feelings of indigenous peoples of all countries, accumulate relevant knowledge, and thus eliminate the ignorance and ignorance of regional civilization differences, and formulate appropriate political teachings and teachings for all countries, and fight for the reckless and rifting political campaigns. After the national style, there are both the noble people singing the same kind of sings, and there are also important things used to express religious emotions and wishes. The basic nature of the bottom can be said to be “teaching”. Even though there is no clear logical confession, such “education” is based on its “provincial” and that is, national style, but in terms of overall value orientation, the order of “Pen Shu” from style to style is the beginning of the “gentleman” education system in “Pen Shu”, which is also the common explanation of “Pen Shu” in the past.
This thought of “Xiangqi” discovered by Zheng Xuan can be said to be compatible with the use of thoughts and should be safe. If future generations increase their affairs, they will follow the interpretation of “Yiqi” and focus on the civilization of the great Chinese nation. Diversity and one-dimensional relationship problems will surely create rich and excellent thinking, and even expand it into social system setting by the thinking of educating fairness, which will not only relieve the dilemma of academic teachers and Dharma doors, and will also have an inspirational expression for today’s “globalization”. However, the Yixue after Zheng Xuan was led by Wang Bi. Wang Bi used the metaphysical way of Yi Lao and Yu to dispel the two academic situations, and seemed to be uninterested in the broad social civilization. He just wanted to “extremely in the book, Ye Qiuliang rarely appeared after this, and was a superb who was insignificant”. He did not want to “do the mean”, and did not show the sensitivity of philosophers to this thought in “The Legend of Elephant”. Therefore, Wang Bi’s Yi was taciturn and edited a lot in his later production to make the drama effect. He has no invention in the meaning of “provincial education”. Perhaps it was concealed by Wang Biyi’s 博官网‘s teachings were not seen in the mainstream words in the Tang Dynasty, but were only exposed in the Buddhist and Taoist strife in the Song Dynasty in the Southern Dynasty. King Bi of Kuibin wrote a related question [4]. As for the Confucian tradition of Yixue, since the authority of Wang Bi is not given explanation, as long as some non-famous scholars are involved in the key points and have different views, there are two different understandings of the direction.
It is just like the “Nine Family Yi” collected in “The Collection of Changes of the Zhou Yi” by Li Guotong of the Tang Dynasty. It even interprets this sentence from “Xiangqi” as a book of political power and civilized hegemony, saying: “The ancient kings said five things, and they were approached by the sky and were the king of destiny. When walking on the ground, plants and trees must be scattered. . Withered and rotten, and unrestrained. The lines outside are boundless, and the yin and yang are invincible, and the yin and yang are incomparable, and the five punishments are added. Therefore, we should observe the four directions, observe the customs of the past, and establish the teachings. It means that the virtues of the previous kings are transformed, and they are not exposed to the four directions, and there is no observance of the law, and the five punishments are added to them, which is the virtues of the past, and the moral education is also strengthened.” [5]. “The line that is suitable for the outside” refers to the upper nine. The upper nine is to attack the Nine Five, which means not to obey the control of Nine Five. Therefore, as the “king of destiny”, Nine Five must explore customs, find out the upper nine, which is “uncommon”, and imposes a criminal law that is governed. Such interpretations may be because people in the middle and late Tang Dynasty were moved by the troubles of Anshi and the vassal states. Otherwise, it would be difficult to understand their intentions and would be extended to the point of “withered and rotten, and unconventional” and also emphasized “teaching” as punishment. Whether it is related to the concept of the hexagram or the “Xiangzhi”, they are somewhat empty and indifferent.
The second is as in the “Zhouyikou Style” by Shi Zheng of the Tang Dynasty, “The ‘the wind moves on the ground and observes’ is like a king. The wind moves on the ground and teaches the people. The former kings used the direction, view the customs and practices, and used the customs to reflect on the customs and practice them. Therefore, the people of the king said: From what the customs are, they are smooth and approachable. Therefore, the correct people govern people without seeking to change the customs. For example, if Taigong is granted to Qi and Pu Yue, he will conduct the affairs of the king and the ministers, and follow the customs. He will divide the differences between Boqin and change the customs, and change the customs and make the affairs of the people in three years” [6]. Taigong’s rule and Boqin rule were two political forms that appeared in the early Western Zhou Dynasty. The for