【作者】 魏兆锋；

【导师】 杜成宪；

【作者基本信息】 华东师范大学 ， 教育史， 2012， 博士

【摘要】 钱穆(1895-1990),原名恩鑅,字宾四,江苏无锡人,一代儒宗。中学肄业之后,先后做过小学、中学、大学教师,并在香港手创新亚书院。其教育思想含有传统与现代、保守与自由等众多两极之间的内在张力。其对两极当中传统与保守等方面的悍然倡导,使他在中国现代教育家群体当中显得尤为独树一帜。钱穆认为,一民族之文化乃一民族灵魂之所在,民族文化之沦丧,最终必将使为该文化所化之民族堕入万劫不复的深渊。因此,拯救民族最根本的便在于拯救其文化,而复兴民族最根本的便在于复兴其文化。当全盘西化论在国内甚嚣尘上之际,为了重建国人的民族自尊与文化自信,钱穆通过中西对比的方式指出,中国文化和西方文化一样,同为一个性鲜明之文化,中国文化之特殊精神系一具有普世性与永恒性的道德精神。故此,中国文化之新生应该是以中国传统文化为本位的新生。而为了完成上述工作,最基础最重要的工作自然非教育莫属。火赖薪传,唯有“真切爱护国家民族及能真切为国家民族服务之人才”方堪当传承与光昌中国传统文化之大道的重任。而作为培养目标,“人才”应由“人”与“才”两个方面组成。关于成“人”,可以分成做人、做中国人、做世界人三个层次。而关于成“才”,则可以分成三个方面：“‘通人’尤重于专家”、“用社会”重于“供社会之用”、人文科学人才重于自然科学人才。两相对比,钱穆认为,“人”为本,“才”为末,我们应该由本达末,而非轻本重末,更非舍本取末。为了实现上述培养目标,钱穆所安排的课程从核心到边缘依次包括：基于文字、历史与地理的中国传统文化课程；以中国传统文化为本位的通学课程；“以共同必修为原则,而以选课分修副之”；“自操场进至于田野,自田野益进至于山林”。上述课程当中,既有校内又有校外课程,既有显性又有隐性课程,既有通识又有专长课程。对通识、隐性、校外诸课程的注重是其课程设置特色所在。关于教育方法,钱穆的论述主要包括教与学两个方面。其中,有关师道的论述属于前一类,而有关人生、治学的论述则可以归入后一类。在教与学两个方面,钱穆更加注重学的方面,并认为我们应当侧重训练学生以自学之精神与方法。钱穆当身所及之时代教育问题乃全盘西化教育,钱穆认为,此一教育当代之以儒家人文主义教育,这是一种以中国传统教育为本位的教育。将钱穆放到整个中国教育发展的历史长河当中,我们可以看到：其对中国文化的颂扬容有过分处而对西方文化的批评容有偏颇处,但他作为一名爱国主义教育家天地可鉴；其立意重振中国传统教育精神之坠绪的努力永远值得后人景仰；而中国教育学之创建也必将能从钱穆身上汲取诸多精神资源,为他所运用与发挥的“择两用中”的教育思维与行事方式尤其值得我们学习和继承。更多还原

【Abstract】 Qian Mu(1895-1990), old name Qian En-reng with a courtesy name Binsi, was born in Wuxi, Jiangsu Province. After uncompleted middle school education, Qian Mu worked as a teacher in the elementary school from spring1912to autumn1922, and later in the middle school for eight years. In the autumn of1930, Qian Mu moved northward to Beijing to work as a university teacher in Yanching University and later in several other universities in China, such as Beijing University, Tsinghua University, The National Southwest Associated University and Jiangnan University. In1949, Qian Mu moved southward to Hong Kong and established New Asia College there. After New Asia College was merged into The Chinese University of Hong Kong, Qian Mu resigned as president of New Asia College in1965. In October1967, Qian Mu migrated to Taibei and was soon employed as a teacher in the Institute of History, College of Chinese Culture. Qian Mu gave his last lesson marking the end of his teaching career in his home Sushulou in the afternoon of June9,1986. On August30,1990, the master deceased in his house without any disease.According to Qian Mu, culture is the soul of a nation and the later exists because of its culture. As such, saving a nation means to a large extent saving its culture. At a time when many Chinese lost confidence in their national culture and advocated for wholesale westernization, Qian Mu, after comparing Chinese and western culture, pointed out that Chinese culture is as outstanding and distinct as the western one. Since the unique soul of Chinese culture lies in its moral spirit, a general and eternal trait of its own, revitalizing Chinese culture shall be based on revitalizing the traditional values of Chinese culture. To fulfill such a mission, it is fundamental to improve education.Qian Mu believed that only "those talented people who truly love their motherland and nation and willingly devote themselves to serving their motherland" could take on the great mission of transferring and spreading traditional Chinese culture. As a standard to achieve the goal for education, Qian Mu further distinguished the phase "talented people" into two categories, namely "people""who truly love their motherland" and "the talented""who willingly devote themselves to serving their motherland". As for the term "people", Qian Mu put it into three levels, namely being people, being Chinese people and being universal people. As for the term "the talented", Qian Mu also defined it with three defining conditions, namely "all-round talented" is better than "specialized talented";"being useful to the society" is important than "for the society to use"; social science talents are more useful than science talents. According to Qian Mu, since "people" are fundamental and "the talented" incidental, we shall emphasis on the fundamental "people" instead of the incidental "talented".To achieve the goal for education, Qian Mu developed his thoughts on curriculum designing, which includes:curriculum of traditional Chinese culture based on language, history and geography; general curriculum about traditional Chinese culture,"priority being given to compulsory curriculum and optional curriculum as their complement" and;"to extend from the classroom to the fields and from fields to the wild world." The first three kinds of curriculum are manifest curriculum, and the last one is hidden curriculum. The first two kinds of manifest curriculum are compulsory general curriculum and the third one is about specialized optional curriculum. Among these categories, Qian Mu believed that hidden curriculum should be more important than manifest curriculum, and that general curriculum should be more important than specialized curriculum.To sum up Qian Mu’s thoughts on education methodology, we can divide it into two large categories:methods on teaching and methods on study. While his discussion on teacher Tao can be put into the first category, his discussion on temper and study can be put into category two. On educational methodology, Qian Mu focused on training the students on their spirit and methods of self study.The most prominent problem in education in Qian Mu’s age was wholesale westernized education, for which he thought that such education should be replaced by Confucian humanitsm education, a kind of education based on the traditional Chinese education. If putting Qian Mu in the long history of Chinese education development, we can see that:first, Qian Mu is a patriotic educator with strong national consciousness; second, it is respectable for Qian Mu to have determined to restore traditional Chinese educational philosophy and; last but not the least, contribution of Qian Mu to the creation of the architecture of Chinese education science shall encourage his followers to achieve more.更多还原