【作者】 张力红；

【导师】 王莹；

【作者基本信息】 河北师范大学 ， 思想政治教育， 2010， 博士

【摘要】 孔子(公元前551-479年),中国古代的思想家、教育家、伦理学家,是万世敬仰的一代宗师,是中华民族传统文化的代表。其思想不仅在中国历史上乃至在当代中国都有着深远影响,而且在中国传统文化向世界的传播中发挥着重要作用。孔子作为中国古代历史上的第一位伦理思想家,第一次系统构建了中国古代道德理论体系,而道德教育思想是这一理论体系的重要组成部分。孔子的道德教育思想产生于春秋战国时期,当时,社会正处于奴隶社会向封建社会制度的过渡。社会生产力的发展引发了生产关系的变革、社会的政治动荡、文化下移和“百家争鸣”局面的出现,为孔子道德教育思想的产生提供了经济、政治、思想文化的条件。孔子道德教育思想产生的社会背景,归纳起来有三点,即社会经济的发展是孔子道德教育思想产生的经济环境,社会政治动荡是孔子道德教育思想产生的政治环境,意识形态领域的变化是孔子道德教育思想产生的理论环境。农业生产力的提高、手工业和商业的发展,为孔子道德教育思想的产生提供了经济条件,也使孔子的道德教育活动成为可能。生产关系的变化,西周的分封和宗法制度的变革,王权衰落与大国争霸的局面导致了“礼治”的崩溃、奴隶和平民的反抗。社会政治局势的动荡不安,促使孔子思考政权建设、政权模式、社会秩序等重要问题,由此也对孔子道德教育思想的产生起了一种催化作用。意识形态领域出现文化下移现象,百家争鸣局面产生,在西周时代“修德配命”的思想基础上,孔子道德教育思想应运而生。孔子道德教育思想的形成有深厚的理论基础:“为政以德”,是孔子道德教育思想的政治理论基础;“性相近、习相远”,是孔子道德教育思想的人性论基础;“中庸”,是孔子道德教育思想的方法论基础。为了挽救当时社会政治动荡、“礼崩乐坏”的局面,孔子提出了以德治国的政治方略,亦即为政以德,由德治论才产生了道德教育的必要性。提出了“性相近,习相远”的人性论观点。孔子不言人性善恶,而言远近,他的人性论首先看到了人的心理发展有着大致相近的自然基础,即“性相近”,则暗含着道德教育之可能性;其次,强调了教育和环境对人的品德养成有着决定作用,即“习相远”,则预示着道德教育之必要性,而且孔子更加注重后天的培养和教化,即“习”的重要性。“中庸”是中国哲学所特有的范畴,它既是一种方法论,也是一种处世哲学。孔子提出的“中庸之道”与西方亚里士多德提出的“中道原理”,既有相似之处,又有明显差异,产生了不同的影响。孔子道德教育的内容十分丰富,而且有着完整的体系。它以“仁”为道德教育的目标,以“礼”为道德教育的核心,以“义”为道德教育的最高准则,以“孝悌忠恕”等为道德教育的基本道德规范,最终实现“君子”的道德理想人格。一是“仁”的教育。“仁”是孔子道德教育的目标。为了实现“仁”的教育,孔子赋予了“仁”以“爱人”的基本内涵,提出“仁”是道德修养的最高境界,孝悌、忠恕、恭、宽、信、敏、惠等是实践“仁”的道德要求。二是“礼”的教育。“仁”与“礼”相辅相成,“仁”是孔子道德教育的目标,“礼”是孔子道德教育的途径。“仁”以“礼”为准则,“礼”以“仁”为根据。三是“义”的教育。“义”与“仁”也是相辅相成的,“不义”则无以为“仁”。君子“义以为上”、“见利思义”、“舍生取义”,是孔子“义”的教育的主要内容。四是“孝悌忠恕”的道德规范教育。“孝悌”是为“仁”之本;“忠恕”是应当“一以贯之”的为人之道;智、勇、温、良、俭等是基本的道德要求。五是“君子”的理想人格教育。“君子”是孔子所推崇的理想人格,要达到这样的理想人格,首先必须加强自身道德修养,要“修己”、要“爱人”,还要“行义言忠信”。道德教育的原则是因材施教。有两方面的内涵:其一,了解学生的情况,承认学生的个体差异。其二,从学生的个体差异出发,有针对性地进行教育。“有教无类”思想是因材施教原则的前提,它是指在道德教育的对象上不分贵贱、不分贤愚,人人都可以受教育。这一思想在道德教育发展史上具有划时代的意义。孔子道德教育的方法是学、思、行。这一方法三位一体,有着紧密的内在联系。接受道德教育首先要“学”,即学习道德理论、道德知识,提高道德认识;其次要“思”,把学习到的知识进行消化、思考、分析、归纳,内化为自己的道德信念;最后要“行”,即理论与实践相结合,落实到行动上,养成良好的道德行为习惯。孔子道德教育的途径是内在修养。“君子”的培养,两个方面的因素最重要,一是外部的因素,即社会的道德教育和环境的影响;二是内部因素,即个人自觉的锻炼和修养。社会的道德教育要通过个人内在的锻炼和修养才能起作用。因此,内在的道德修养就成为外在的社会道德教育的实现途径。孔子强调“为仁由己”、“自省自讼”、“能近取譬”等。“为仁由己”强调道德教育的主观能动性,要求加强自身的、内在的道德修养;“自省自讼”强调反省的作用,见贤思齐,闻过必改;“能近取譬”就是推己及人,如果一个人在为人处事上,时时都按照“推己及人”的原则办事,那他就离“成仁”不远了。分析评价孔子的道德教育思想,会得出这样的结论:孔子的道德教育思想对中华民族的道德教育理论具有重要的奠基作用,在道德教育实践方面具有开创作用,对中华民族的道德精神具有先导作用。具体地说,一是孔子道德教育思想对道德教育理论的奠基作用,表现在它构建了道德教育思想的完整体系,设立了道德教育思想的学习科目,提出了一套道德教育的原则、方法和途径。二是孔子道德教育思想在道德教育实践方面的开创作用,是指孔子首开道德教育实践之先河,不仅强调学习道德知识,更强调学以致用、身体力行。三是孔子道德教育思想在中华民族道德精神的先导作用,是指中华民族道德精神中的许多闪光的思想,都为孔子首创,经过世世代代后人的提炼、升华和发扬光大,而成为民族的道德精神。然而,不可否认,由于历史和阶级的局限,孔子道德教育思想中也有着等级观念、保守性以及对劳动人民的歧视等思想,这些思想是应当批判并在其思想的继承中加以剔除的。孔子的道德教育思想具有重要的现实意义。一是在我国当前的思想政治教育工作中,特别是对大学生的思想政治教育中,能够起到借鉴作用。它的关于德育为先的思想、关于圣贤人格培养的思想、关于仁爱和谐等思想,都是进行思想政治教育的极好素材。二是孔子的道德教育思想也是中华民族优秀传统道德的重要内容,它的爱国主义思想、对人的价值的肯定、对和谐价值的肯定、强调操守气节、自强不息等等精神,都体现了中华民族的优秀道德传统。三是孔子的道德教育思想对于构建社会主义和谐社会有着重要意义。它的“中和”观、“仁爱”观、“尚公”观、“忠信”观以及“自强”观,都对社会主义和谐社会建设起着积极的作用。对孔子道德教育思想进行思考,会在孔子道德教育思想的阶级实质、孔子道德教育思想中的超越因素以及孔子道德教育思想的现代化等方面得到启示。孔子道德教育思想有着强烈的阶级性,无论是培养目标、道德教育的内容,还是培养的理想人格,都是为统治阶级服务的。孔子道德教育思想中的“超越”因素是指,孔子道德教育思想中包含着的人类精神和精神境界,也是孔子之所以成为伟大思想家、教育家的那些精华;这些精华都一直流传延续下来,历朝历代对孔子道德教育思想的内容都有着不同解读;孔子道德教育思想中的方法、原则,作为德教、修身的方法论是可以通用的。实现孔子道德教育思想的现代化转化的方法是,一要分清精华与糟粕,“取其精华,去其糟粕”,“批判继承”;二要结合当今社会发展的需要,做到“古为今用”和“推陈创新”;三是提供借鉴、启示,同样是实现现代化转化的一种方式。更多还原

【Abstract】 Confucius (551-479 BC), the ancient Chinese thinker, educator and ethicist, is a renowned and respected master and the representative of traditional Chinese culture. His thought has profound influences both historically and contemporarily, and it plays an important role in the spreading of traditional Chinese culture to the world. As the first ethical thinker in ancient Chinese history, Confucius systematically constructed the system of morality theory in Ancient China for the first time, in which the thought of moral education is its important part.The thought of Confucian moral education was created during the Spring and Autumn Period (770-476 B.C.) and the Period of Warring States (475-221 B.C.) in Chinese history, during which the society was transferring from the system of slave society to that of feudal society. The development of social productive forces brought about the transformation of productive relations, political turbulences, cultural down-transferring and "contending of a hundred schools". This phenomenon provided conditions for the creation of Confucian moral education in the perspectives of economy, politics and culture. The creation of Confucian moral education thought born profound history background, which consisted of the following three aspects: the development of social economy serves as the economic environment, the political turbulence as the political environment, ideological changes as the thought origin. The improvement of agricultural productive forces, the development of handwork and trade, which provided economic conditions for the creation of Confucian thought, and made it is possible to develop the moral education activities. The development of productive forces, the packet system of the West Zhou Dynasty, the reform of the patriarchal system, the fading of the kingship and the power hegemony led to the collapse of etiquette governance and the resistance of slave and common people. The turbulence of the social and political situations promoted Confucius to think about the key problems of power constructions, power patterns and society orders, which gave birth to the creation of the Confucian thought of moral education. The phenomenon of cultural down-transferring and the situation of ’contending of a hundred schools’laid foundation for the promotion of the Confucianism and thus gave birth to the Confucian moral education.The formation of Confucian thought of moral education had its profound theoretical foundation: virtual governance served as its base of political theory, the doctrine of mean as its methodological base, character similarities and habitual differences as its humanistic base. In order to save the situation of the society political turbulences, etiquette and recreation corruption, Confucius proposed the political strategy of moral governance. He said that virtual governance was just like the North Star which was in the center and surrounded by the other stars supporting you (The Analects of Confucius, Governance). Moralization of politics was the fundamental principle of Confucian moral theory and it also was the base of political theory. The term Character was mentioned two times in The Analects of Confucius, referring to Character and Heaven, Character Similarities and Habitual Differences respectively. Confucius laid stress on Distance, rather than Good and Evil. From the view of psychology, his humanity theory explored the similar natural foundation of the human psychology development, thus implicitly showing the possibility of moral education. And secondly, it emphasized the decisive function and necessity of education and environment to the human’s physical and mental development. What’s more, Confucius focused on the importance of acquired training and enlightenment. The Doctrine of Mean belongs to the special category in Chinese philosophy, which is a kind of theoretical philosophy and also a living skill philosophy. The proposition of the Doctrine of Mean came from the theory of Harmony and Similarity of Yanzi (another ancient philosopher in Chinese history). The Doctrine of Mean is not only a way of living skill philosophy in daily life, but also a kind of methodology. Confucius’s Doctrine of Mean shares similarities and differences with Aristotle’s Mean Principle, and both have created different influences. The technique of living skills embodied in the above theory can not be acquired but through further studies.The content of Confucian moral education is abundant and has complete system. Humanity serves as its major moral purpose, courtesy as its core moral standard, Loyalty as its supreme moral principle, filial piety as its basic moral specification, thus we can acquire the ideal moral personality as a wise and noble man. The contents of Confucius moral education consists of five aspects: firstly, benevolent education, which is the goal of his moral education. In order to realize the benevolent education, Confucius gave benevolence the basic concept“love people”, which was the supreme state of moral cultivation. Filial obedience, loyalty, forgiveness, respectfulness, generosity, faithfulness, sensitivity and kindness are the moral demands in achieving benevolence. Secondly, etiquette education is a way of Confucius moral education and exists side by side with benevolence. Etiquette is the criterion of benevolence, and is based upon benevolence. Thirdly, humanity education is interconnected with benevolence. No humanity, no benevolence. A noble man should regard humanity prior to others, remember humanity anywhere and anytime and sacrifice for it. These are the main contents of Confucius humanity education. Fourthly, the education is of filial obedience, loyalty and forgiveness. Filial obedience is the basis of benevolence, loyalty and forgiveness, which are the rules of conduct. Wisdom, courage, kindness, conscience and frugalness are the basic moral requirements. Fifthly, the ideal personality education is for a noble man. Being a noble man and a gentleman is the ideal personality of Confucius. To achieve this, self-cultivation, benevolence, humanity, loyalty, etc. should be reinforced.The principle of moral education is individualized, which consists of two aspects: firstly it is to understand the students’special cases and recognize their personal differences; secondly, it is to educate them in various ways according to their personal differences. Confucius implemented the thought of‘education for all without distinction’and possessed landmark significance in the history of educational development. Studying, thinking and behaving are the ways of Confucian moral education, which forms a trinity and has a close inherent connection. Studying is initial in accepting moral education, including the study of moral theory, moral knowledge and moral understanding, and then thinking is needed, in which the acquired knowledge is digested, reflected, analyzed and generalized, thus turned into our own moral conviction, and lastly behaving, in which the theory and practice should be combined and implemented into the practice so as to develop into the favorable moral habits. The approach of Confucian moral education is internal cultivation. The training of a kind and moral man acquires two important elements: firstly, the external factor, which is the influence of the society’s moral education and environment, and secondly, the internal factor, which is the individual conscious behaving and cultivation. The moral education can only work through individual’s internal behaving and cultivation, so the internal moral cultivation is the only way to realize the target of external moral education of society. Confucius emphasized Self-humanity, Self-introspection and Neighbor-example, and so on, which referred respectively to initiatives of moral and internal cultivation, learning from virtual people, correcting mistakes instantly, thus becoming a virtual person gradually.Confucian thought of moral education had creative, systematic and holistic characteristics, which laid foundation for the moral education in Chinese history. Its main contributions were as follows: Firstly, he founded the holistic system of the moral education idea, systematically established a subject of moral education, and proposed a series of principles, methods and ways for moral education. Secondly, Confucian thought of moral education was a strict system which contained many moral orders that were mutually related. What’s more, he made the thought of moral education be open, inclusive and assimilative. Thirdly, he completely established the system of moral education, regarding Benevolence as its core, which included three levels: value ideal, core principle and concrete standard with value judgment and moral practice through its whole process. What’s more, Confucian moral education had its limitation, which was specifically maintaining the hierarchy system, conservativeness and discrimination of the laboring people. To the Confucius thought of moral education, we should reject its dross and accept its essence, making it exert in the fields of current moral education, society moral activities, society moral standard raising and the socialist moral construction.The research on Confucius moral education thought has profound actual significance. It can provide reflection on current moral education– there is a paradox between the society core value and the society cultural direction in modern education. We hope to find out the correct position of modern moral education under the support of Confucian moral wisdom. And it is helpful for us to reflect and improve current education problems by scrutinizing Confucius moral education thought in the school teaching, and the thought has actual advising significance in the party’s rectification of political thought. Furthermore, the Thought is needed in establishing a harmonious society, as it provides cultural resources, promotes democratic politics, forms moral principles and specifies citizen’s personal integrity. The Confucian Thought is rooted in the Chinese culture and the theory of Confucianism is widely welcomed nationwide. Lastly, the Thought has enlightened significance for the present education.Confucius and his thought of moral education have left us a lot of inspiration and thinking. This paper gives rational thinking for the following three aspects: the class essence of Confucius thought of moral education, the surpassing elements of the thought and the modern transition of the thought. Confucius thought of moral education bears strong class nature, and is fundamentally feudal and conservative. This point should be clearly realized in receiving, experiencing and researching of that. The reflections on Confucian moral education thought must have some implications in the class essence of the Confucian moral education thought ,surpassing elements in the Confucian moral education thought and the modernization of the Confucian moral education thought. Confucius has a strong ideological and moral education of the Class, whether training objectives, the content of moral education, or training of the ideal personality, all make the srevice for the ruling class. The surpassing elements in the Confucius thought refer to its human spirits and state, which makes Confucius as a great thinker and educator. The different understandings of the Confucius thought throughout the history and the methods and principles inside it can be used universally in moral education and self-cultivation. There are two ways in completing the modern transition of Confucius thought of moral education, firstly, critical inheritance– reject the dross and assimilate the essence, secondly, the past serves the present– bring forth the new through the old. What’s more, drawing experience and inspiration from the Confucius thought of moral education is also a kind of transitional method.更多还原