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Confucius is the glory of all nationalities in the world. Emerson

Confucius lost his father in his early years and his family was poor. The tenth five-year plan aims at learning. At the age of 30, he founded a private school to break the monopoly of aristocratic education. He had 3000 disciples in his life, and 72 of them had both ability and political integrity. At the age of fifty-one, I became an official, and I was a big sheep herder. At the age of fifty-five, he took his students abroad for fourteen years. In his later years, he will go to his hometown to teach writing, delete poems and books, order rituals and music, revise Chunqiu and make a preface to Zhouyi. Confucius has made unprecedented achievements in every field he set foot in. For example, The Book of Changes used to be a divination book. After Confucius Plus Ten Wings, it became a philosophical work with far-reaching influence on China culture.

After the death of Confucius, his disciples and re-disciples collected and sorted out his thoughts into The Analects of Confucius, which created the Confucian school.

Confucius has been wandering all his life. He is very busy. What is he after? Does he have the ultimate goal and ideal? Yes Have ideals. Confucius certainly had his own ideals.

What is Confucius' ideal?

There are many books on this subject. Some people say it from the perspective of praise, while others say it from the perspective of criticism, but they are often preconceived and it is biased to judge Confucius with their own personal opinions.

Confucius never explicitly announced what his ideal was. But we can clearly see the ideal world in Confucius' mind from the articles such as Zeng, Gong Xihua in The Analects of Confucius. As a middle school Chinese textbook, this quotation is widely known by Chinese people. Limited to space, the original text is not reproduced here. If you suspect that the author has misunderstood, friends can check the original text. The general idea of this quotation is:

Accompanied by Confucius, Zeng, Gong Xihua and others. Confucius said: "since I am older than you, don't feel constrained in front of me." You always say, "Nobody hired me". What would you do if someone hired you? " Lutz replied without thinking: "A country with 1000 personnel carriers is sandwiched between several big countries. There is an army invasion outside, and there is a famine at home. If I am in power, after three years, everyone's morale will be high and they will understand the truth. " Confucius smiled at him. Confucius asked again, "Ran Qiu, how are you?" You Ran replied, "If Fiona Fang is a small country of 60 or 70 miles or 50 or 60 miles, if I manage it, after three years, everyone will be rich. As for music education. Just wait for the sages and gentlemen to implement it. " Confucius asked again, "Gongxichi, how are you?" Gong Xihua replied: "I dare not say that I have any skills, but I am willing to learn. The monarch has a sacrifice or an alliance with the princes. I'm a little emcee in a skirt and hat. " Confucius asked again, "Ceng Dian, how are you?" I once slowed down the rhythm of playing the piano, then stopped with a clang, put down the piano, stood up and said, "My ambition is different from what you said." Confucius said, "Never mind, let's talk about his ambition." He once said: "In the spring season, put on spring clothes, invite five or six friends, take six or seven children, take a bath in the Yi River, blow air on the earthen platform for rain, and sing songs all the way back." Confucius sighed and said, "I agree with Ceng Dian's ambition!"

Confucius' comments on several students' speeches were also omitted.

By analyzing this passage, we find that Confucius laughed off Lutz's "correct attitude" and refused to comment on You Ran and Gong Xihua's remarks. By the time I spoke, the article had made great efforts to elaborate, not only in language description, but also in action scenes and Confucius demeanor. This kind of writing is rare in the concise style of The Analects. This article aims to highlight and emphasize the question and answer between Confucius and Zeng, leaving a deep impression on people.

Whether it is Lutz's rashness and conceit, or Ran Youhong's humility and modesty, they are very clear about their ideals. But Zeng's answer only gave us a picture of life, a small scene of life, but it was recognized by Confucius. This not only reminds us of the style and skills of western modernist literature. What the author gives is only a symbol, a key to open the door and a winding path to a secluded place, thus enriching the connotation and expanding the extension of the article. It has broad space and solvability.

From the life picture that has been described for us, we can read the inner peace and calmness of the top scholar (adult) and the teenager (child). They are enjoying the joy and happiness of life. Here, there is no famine, no struggle between people, and no "war between heaven and earth" facing nature. People are completely relaxed. Life is peaceful and harmonious. Isn't the ideal life that Confucius yearns for exactly what we dream of? Whether it is the world harmony of the ancients, the materialism of today, the harmonious society of the East, or the freedom and democracy of the West, isn't this the ultimate goal?

Confucius' ideal represents the ideal of all mankind.

Some people may say, what's so difficult about this? Make an appointment with some adults, take some children, take a bath in the river, stand on a high platform, blow the wind and go home singing. Anyone can do it. Yes, anyone can do it, even you can do it many times. But you have nowhere to find that kind of inner peace and calmness, that kind of happiness and warmth that life gives. In fact, even such a simple scene is impossible to copy and reproduce today. First, you can't find a few adults and children without worries. The pressure and competition of survival and life force people to struggle and struggle. Second, there is no clean river and no fresh breeze. The interference and destruction of modern science and technology to nature has destroyed the living environment of mankind. Third, the social injustice caused by powerful people destroys people's inner peace. As the birthplace of happiness, the soul has been seriously polluted. Therefore, in this case, it can only be an illusion for you to appreciate the life described by Ceng Zi.

It has been more than 2,500 years since the dialogue between Confucius and Ceng Zi. We have approached Confucius' ideal several times, but those prosperous times were decades and more than a hundred years. In the long river of history, those are just a few brilliant fragments. People still live in endless pain. With the rapid development of modern science and technology and highly developed material civilization, it seems that people can enter Confucius' ideal society. However, in fact, we are farther away from Confucius' ideal society. People's happiness index is declining. No matter the poor or the rich, no one dares to say: I am carefree, I am satisfied.

So Confucius' ideal seems simple, but it is not simple to realize. It requires:

Harmony between man and nature. While human beings are developing themselves, they should always be well positioned. That is, man is always a part of nature, and at no time can he surpass, dominate or even destroy nature. When people get the material guarantee of survival from nature, they also need to carefully examine whether they have destroyed nature. Without a good living environment, the so-called happiness is impossible. However, many fields of modern science and technology, especially bioengineering, have been far offside. It is no exaggeration to say that modern science has tightly closed the door to our utopia.

Harmony between people. This requires not only the harmony within a country and a nation, but also the harmony among countries and nations. To be realistic, we are not harmonious internally. The word harmony has been given an ironic meaning by netizens. Incomplete system, corrupt officials, unfair distribution, polarization between the rich and the poor, imbalance of people's hearts and complaints. There are too many factors that cause disharmony. There is even more disharmony between countries and between nations. Hundreds of thousands of Iraqi civilians and more than 4,000 American youths died in Iraq for nothing. 9. The11incident killed thousands of civilians, and this was only the first big revenge of Muslims. Japanese pirates arrested my fishermen and detained my captain. Although forced to put it back, the problem of island fishing still exists, and I don't know when to resume the dispute. Without justice, the world will never be at peace. The American president's vacation at Camp David is often interrupted by troubles, not to mention the people in poor countries and weak countries. Who has the heart to make friends, take care of children, take a shower, blow the breeze and sing songs to go home? Even if you do, you won't get that kind of peace and happiness.

Harmony in the inner world. People should have morality, conscience, sense of justice and compassion. People should always remember their responsibilities and obligations when fighting for their rights and dignity. The requirements for life, society and others must be reasonable and not excessive; Their own pursuits and desires should be more appropriate. At this point, the Confucian theory of self-cultivation is commendable. But when the whole world is studying and understanding Confucianism carefully, Confucianism has been abandoned by many people in China. Even Confucius, who was listed as one of the top ten cultural celebrities in the world by the United Nations, was scolded by many people at home if they wanted to. Cultivation is just a legend. The quiet and indifferent state of mind pursued by the ancients can never be found today. Will our hearts be harmonious?

To realize Confucius' ideal, we must have a good living environment, maintain good interpersonal relationships and have a peaceful and healthy inner world. But this is exactly what we lack now. Therefore, Confucius' ideal is impossible to realize, at least in a long, long historical period.

But Confucius' ideal can't be realized, so it can't be said that Confucius' ideal is not good. Simple and pure happiness is still our goal. Everyone on the earth, with sincere efforts and wisdom, will get closer and closer to this goal. Ceng Zi said, "Mochun's spring clothes have been finished, with five or six winners and six or seven boys. They are bathed in interpretation, and the wind dances and sings back. " Confucius sighed: "I am with the point." I said happily, "Me and my son!" I also came out disappointed: "Zi and Zi?"

Giving to the people: Confucius' life ideal

Jaruying

In the troubled times at the end of the Spring and Autumn Period, many talented people chose to avoid the world passively, but Confucius was full of enthusiasm for saving the world, and he was dusty and running around. Those hermits threw cold water on Confucius, mocking him for not knowing current affairs, and being "those who know what they can't do". "Knowing it is impossible to do it" just shows Confucius' persistence and perseverance.

Confucius' life ideal is "giving to the people and helping others for pleasure" and "cultivating self-cultivation to protect the people". In his view, it is not only a kind of benevolence, but also a higher-level virtue to cultivate one's self-cultivation, widely benefit the people, and let the people in the world live and work in peace and contentment, which is difficult for even a saint like Yao Shun to fully achieve.

In "Yan Yuan" and "Yaoyue" in The Analects of Confucius, Confucius put forward four most important things to govern the world. First, people's livelihood, we must eat enough. Second, national defense requires adequate armaments. Third, education, we should pay attention to mourning, educate the people and restore morality. Fourth, win the people's trust, which is the foundation of the country and the most important one.

Confucius believes that to win the trust of the people, it is necessary to govern the country by virtue. He said, "Governing the country by virtue is like Beichen, living in its place and the stars are * * *." In other words, for politicians, the implementation of leadership depends on noble morality. With such a high moral integrity, there will be appeal and cohesion, just like the North Star in the sky, all the stars in the sky will revolve around it. What is the "benevolence" of politicians? In Yang Huo and Yao Yue, Confucius said six words: respect (dedication), tolerance (tolerance), faithfulness (trustworthiness), sensitivity (diligence), benefit (kindness) and fairness. These six words are also very important to the leaders of today's era. Confucius also put forward the specific requirements of "respecting five beauties and shielding four evils". The five virtues he admires are: first, "benefits have no cost", giving people the benefits they want; The second is to "work without complaints" and let the people work from their own reality and wishes; The third is "desire without greed". If you want to be a benevolent person, don't covet fame and fortune; Fourth, "Thailand is not arrogant", we should treat the people with arrogance and rashness; Fifth, it is "strong but not fierce", and solemnity makes people respect without arrogance and rashness. He abandoned four kinds of bad policies, one is to kill the people who made mistakes without prior education, the other is to insist on getting good grades without prior warning, the third is to neglect his duty but ask his subordinates to meet high requirements, and the fourth is to be too stingy with the benefits that need to be given to his subordinates.

The article "Yao Yue" quoted Yao Chuanwei's words to Shun, expressing Confucius' political idea of "let it be China". The word "zhong" in Confucianism mainly has three meanings: one is the degree of philosophy, the other is the moral character of ethics, and the third is the fairness of politics. "Allow it" means that politicians should firmly grasp the principle of fairness, and Confucius embodied it as "holding both ends for the people". "Grasping at both ends" means looking at things comprehensively, seeing both the "excessive" side and the "inferior" side. Only in this way can we be impartial. "Serving the people" means that on the basis of comprehensive analysis, we can handle people's affairs well by applying the golden mean and adhering to the principle of fairness and justice. As the saying goes, "levels don't flow", "people are flat and silent" and "injustice is loud". The so-called "fairness and justice" means that only fairness and justice will convince the people.

At that time, Confucius, as a civilian, could not realize his ideal. He is ambitious, but he only sighs. Due to historical limitations, he can only pin his hopes on "saints" and "wise kings". This is also the general good wish of the elite to ordinary people in the traditional society of more than two thousand years. However, the facts tell people that such a wish is unreliable. Today, we have finally found the correct way to "help the people", which is the organic unity of the party's leadership, the people being the masters of the country and the rule of law, and the organic combination of the rule of law and the rule of virtue. Comrade Hu Jintao said: "It is the historical mission of our Party to lead the people of China to create a happy life and realize the great rejuvenation of the Chinese nation". As long as we follow this general plan of governing the country, our goal will certainly be achieved.

, Zeng,,, Gong Xihua's "The Analects of Confucius" sits first? Advanced is a documentary prose that reflects Confucius and his students talking about their ideals and interests, and it has a strong literary color. Because the article recorded the dialogue between Confucius and his disciples more than 2500 years ago, which involved many thoughts and methods of how Confucius educated students. Therefore, we can read it as a teaching story or an educational essay. By tasting the language of teachers and students, observing the details and studying the content of the text, we can understand Confucius' unique teaching thoughts and methods as a teacher from one side. Now I will make a brief analysis according to the article.

(1) Teaching students in accordance with their aptitude. Confucius taught students not to be condescending or overbearing, but to show an amiable and approachable attitude. He said to the students with a cheerful face, "If one day I grow up, I will not be arrogant." It means that you shouldn't be afraid to speak just because my subject is a little longer than yours. Don't be nervous, don't worry. You can speak freely, say whatever you want, and say whatever you want. From this, we can see that Confucius' teaching habits, namely equality, democracy, friendly dialogue and small talk, have no concerns of other ages and generations. Students are of course willing to speak freely in a harmonious and democratic atmosphere. Confucius also said: "If you are alive, you will say' I don't know'. If you know, how can it be? " Confucius' question is very interesting. First of all, he understands the students' psychology and what they think and say on weekdays. This may be because his students are brilliant and ambitious, but no one appreciates and reuses them. Therefore, he is inevitably full of complaints, complaining and lamenting the injustice of the world. This kind of performance certainly does not conform to Confucius' standard of "gentleman". Confucius once said, "You don't have to know what you don't know, but you don't know who you are." "People don't know or care, aren't they gentlemen?" Confucius seized this situation and asked questions. When he asked questions, he asked the students' hearts. "If you know, how can you be happy?" Students are certainly willing to talk about their ideals and interests in front of the teacher. On the one hand, because they have really read a lot of poetry books, their talents are superior. On the other hand, because of this ideal interest, they have accumulated it in their hearts for a long time and finally have the opportunity to get it off their chest. It can be seen that Confucius knows the roots of students, is good at asking questions and inspiring, and his education is highly targeted. This educational method based on reality, insight into psychology, persuasion and guidance is undoubtedly of great enlightenment significance for us to implement the new curriculum reform.

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Students' temperament, habits and personality psychology are complex and diverse. Confucius' education is not stereotyped and empty, but varies from person to person, teaching students in accordance with their aptitude and using flexible and humorous methods. The four students of Confucius recorded in the chapter "Sit Down" have different interests and temperaments. Lutz is very capable, talented, ambitious and confident, but he is arrogant, reckless and arrogant. Confucius only used a meaningful expression "supporting one" to evaluate students, affirmed their talents and strength, and implicitly criticized his impulsive remarks and unyielding attitude. You Ran and Gong Xihua are modest and prudent, open and sincere, gentle, modest and sincere. The difference in temperament between the two is that Ran is cautious in speaking and doing things, walking on thin ice, a little timid and worried; Gong Xihua's speech is modest, well-chosen and alert. Listening to him has a feeling that "the speaker is relieved and the listener is Tao Ran". Confucius didn't comment on their conversation immediately, but after they left, he expressed his views at Zeng's urging. "If you want nothing, you are not a country." ? Who is comfortable with sixty or seventy, such as fifty or sixty non-state-owned? Only red is not a state? Ancestral temples will be harmonious, not princes. Red is small, how can it be big? "With five rhetorical questions, I fully affirmed the political talents of the two students in governing the country and keeping the country safe, and also expressed my excitement and pride in the trust and praise of the students. In fact, the purpose of Confucius' affirmation and praise is to give great encouragement and spur to the modest and confident You Ran and Gong Xihua. Presumably, I would have told these two students Confucius' radical comments carefully, and I could also predict how excited and happy Gong Xihua would be when she learned the teacher's hope and encouragement. Confucius is like this, implicitly criticizing the arrogant and conceited child; You Ran and Gong Xihua, who were too modest, were euphemistically encouraged. In "Last Words", he once described his ideal life and life interest in poetic language, showing a disposition of being indifferent to fame and fortune, quietism and carefree. In this regard, Confucius deeply sighed and agreed, because the description of cool breeze and charming life coincided with Confucius' hopeless ambition and the lonely mentality of a hero with no way out. This is a sigh that "those who know me make me worry, and those who don't know me make me want", and it is also an evaluation of yet I feel the harmonious heart-beat of the Sacred Unicorn. Presumably, as a student, after listening to the teacher's evaluation, I will definitely feel some emotion. There are four students, four ideals and four temperaments. Confucius educated students with different comments (or language, or expression, or exclamation, or rhetorical question, or direct or implicit) according to different situations. This kind of small talk between teachers and students can be said to be a typical example of Confucius' "teaching students in accordance with their aptitude".

In fact, there are many such examples in The Analects. On one occasion, Luz asked Confucius, "Where is Si Wen?" Confucius said, "With my father and brother around, how can I smell and act?" You Ran asked, "Where is Sven?" Confucius said, "Si Wen must do it." Gong Xihua said, "You still call it all kinds of things. Confucius said that there are fathers and brothers, Qiu also called it all kinds of things, and Confucius said that he would do all kinds of things. Red is also confused and dares to ask. " Confucius said, "Seek to retreat, so advance; Because I am also a person, I retired. " ("The Analects? Lutz and You Ran asked Confucius the same question, but Confucius' answers varied from situation to situation. Lutz is brave, reckless, straightforward and strong. Confucius told him not to be too brave and endanger his life, but to consider having an elderly father and brother. You Ran's behavior flinched. He was cautious and humble everywhere. Confucius encouraged him to be brave and fearless. Enlighten and reason, this is the education of Confucius, and different education is carried out according to different personalities and psychology of different people. The significance of "teaching students in accordance with their aptitude" lies in respecting the uniqueness of students, which can better promote the harmonious development of students' physical and mental health.

(2) Tolerance and encouragement of individuality. Western philosophers have a saying that "there are no two identical leaves in the world", and so are people. People with different life experiences and cultural backgrounds have different personalities, hobbies and ideals. As a teacher who teaches and educates people, when evaluating and inspecting students, he must not treat each other according to his own needs, and he must not stick to the rules. We must be tolerant and tolerant. This is how Confucius educated his students. It can be said that four students have four ideals, one is to govern the country with courage, the other with wealth, the other with courtesy and the other with beauty. These thoughts are not completely in line with Confucius' ideal standards, but Confucius did not simply affirm and deny, let alone judge students according to his own preset standards or selfish preferences, but tolerated and positively affirmed, without proper praise and encouragement. This can be seen from the notes at the end of the chapter "Zuo Shi". Confucius gave positive comments on both Gong Xihua, who ruled the country politically, and Zeng, who lived a leisurely life. He empathized with Zeng, strongly praised Gong Xihua, encouraged them to make contributions, and affirmed their talents to Lutz. Confucius' ideal and students' pursuit are definitely different, but he can tolerate and encourage students' seemingly opposite ideal pursuit. This is Confucius' mind and this is Confucius' personality education. In addition, the article also describes a bad habit of Lutz's speech, namely impatience, impulsiveness, outspoken, rashness and arrogance. Confucius said nothing about Lutz's reckless behavior, but smiled meaningfully. We can infer that if Confucius held a negative attitude towards his personality characteristics and habits, Lutz should have restrained himself for many years. Of the four students, he has been with the teacher for the longest time, but he hasn't changed at all. Does this tell us that Confucius did not let Luz change his personality, but he still respected Luz? It is in this context that Lutz can go his own way and blurt it out without thinking. While Zeng, Confucius and three other students are talking, he is playing the drums. Will this affect others? Of course not. If Zeng's drums and musical instruments disturb Kong's conversation with three other disciples, then Confucius will definitely stop his behavior. What we can think of is that Zeng Xi likes music. Maybe his performance is to add atmosphere to the conversation between brothers and sisters! Is it a bit like the band accompaniment in CCTV's "Tell the truth" program? He is very free and easy to do, which is different from others. Confucius didn't stop him, let alone criticize him. Did Confucius acquiesce in his hobbies and habits? From "Self-directed and Self-performed Anti-Japanese War" to "Zeng pass the parcel", we can clearly see Confucius' understanding, recognition, acceptance and encouragement of students' personality characteristics and hobbies. This respect, tolerance and affirmation of personality is really worth learning as a teacher.

(3) Help yourself and appreciate students. Confucius knows well the way of education, and there are many ways to educate students. Among them, he attaches great importance to guiding students to carry out self-education and mutual education. After Lutz made an impassioned speech, we never heard what he said again. We saw Confucius' Zhi Yi, and we heard Confucius criticize him for being "polite to the country, but not letting him speak". What did Luz think of the teacher's reaction? Maybe he will notice something from the teacher's subtle expression. More interestingly, what stands in sharp contrast with Lutz's arrogance and ambition is the attitude of his two younger brothers, You Ran and Gong Xihua. You Ran speaks modestly and cautiously, while Gong Xihua is modest, witty and sincere. The performance of these two younger brothers is just the opposite of that of Luz. Perhaps from this real comparison and the teacher's meaningful "supporting one", Luz should reflect on himself and understand something. Confucius is like this. He didn't say a word, let alone criticize and reprimand. Instead, it guides students to talk about ideals and interests, so that students can understand how to locate and standardize their behavior habits and manners in mutual communication and teachers' casual hints. Confucius educated Luz with the modesty and gentleness of You Ran and Gong Xihua, and encouraged You Ran and Gong Xihua with the courage and confidence of Luz. This kind of well-intentioned activity (heart-to-heart talk) arrangement really embodies the novelty and profundity of Confucius' educational wisdom.

Throughout the full text of Zuo Shi, we found that Confucius talked about students' ideals and interests, except for a little dissatisfaction with Lutz's "rude remarks", which basically affirmed, trusted and encouraged students, and even felt gratified and proud of students' lofty ideals and elegant interests. This reminds me of the popular "appreciation education". Is Confucius also engaged in appreciation education? I think so. The last paragraph of the chapter "Sit down" is very obvious. For Luz, Confucius fully believed in his great talent and super power. For You Ran and Gong Xihua, Confucius used five questions to evaluate their ideals. He believes that they have the ability to manage this country and ensure its security. Especially for Gong Xihua, Confucius said, "Red is too small, which is bigger?" Isn't this the teacher proudly praising the students? He thinks that Gong Xihua is knowledgeable and proficient in etiquette and music, which is completely beyond the average person. He doesn't shoulder the heavy responsibility of governing the country, but with whom? For Zeng, Confucius appreciated and understood from the heart. Combined with the previous analysis, we can almost say that Confucius always stood on the students' point of view, thinking about their future, cultivating their good personality, trusting their talents and abilities, encouraging them to strive for great achievements, and always criticizing the shortcomings and mistakes of education euphemistically and implicitly. This is the essence of Confucius' "appreciation education". Thanks to Confucius! The greatest educator in ancient China, with his words and deeds, gave us a wonderful lesson on how to be a teacher today.

Zuo Shi is not only a literary work that records people's feelings, but also an educational prose that shows Confucius' educational thoughts, teaching ideas and methods. We can dig out many novel educational ideas from more updated angles. As Chinese teachers, we can read works, miss Confucius, think about students and reflect on ourselves. Compared with the educational experience of ancient sages, we can gain a lot.

Synthesize yourself ~