本文關(guān)鍵詞： 孔子 行 學(xué)文 教化　出處：《山東師范大學(xué)》2017年碩士論文　論文類型：學(xué)位論文

【摘要】：儒家的哲學(xué),即教化的哲學(xué),教人在現(xiàn)實(shí)的生命歷程中實(shí)現(xiàn)人生的意義,實(shí)現(xiàn)人的價(jià)值,成為一個(gè)真正意義上的人。教化的根本在于教人為仁、體仁,即做人。“行有余力,則以學(xué)文”蘊(yùn)含著孔子的教化哲學(xué)思想,體現(xiàn)著儒家的本末思想,即“行有余力”與“學(xué)文”是本末關(guān)系。儒家重“行”、重體驗(yàn),因?yàn)樯囊饬x必須在“行”中實(shí)現(xiàn),“仁”理想的完成也必須付諸于實(shí)踐。儒家認(rèn)為人身邊最切近、最真切的體驗(yàn)就是“孝”,所以儒家強(qiáng)調(diào)“孝悌為為仁之本”。但同時(shí)儒家也重視知識(shí)的學(xué)習(xí),知識(shí)的學(xué)習(xí)統(tǒng)一于做人當(dāng)中,學(xué)知識(shí)也是為了做人,如此,“行”與“學(xué)文”實(shí)是一體兩面的關(guān)系�！墩撜Z(yǔ)·學(xué)而》第六章子曰:“弟子入則孝,出則弟,謹(jǐn)而信,泛愛(ài)眾,而親仁。行有余力,則以學(xué)文。”其意是教兒童先行人倫之事,再學(xué)書(shū)本知識(shí)�？煽鬃又馐且總�(gè)人每天都要先做好該做的事,再“學(xué)文”。行有余則學(xué)文,學(xué)有余則行。此章不僅蘊(yùn)含著孔子對(duì)“行有余力”與“學(xué)文”關(guān)系的理解,而且富含孔子的教化哲學(xué)思想,即教育的根本在于使一個(gè)人成為人,成為一個(gè)真正意義上的人,實(shí)現(xiàn)生命的意義與價(jià)值。本文從解讀“行有余力,則以學(xué)文”出發(fā)而剝離出“行”與“學(xué)文”的關(guān)系及其所蘊(yùn)涵的孔子的教化哲學(xué)思想,主要寫(xiě)作思路有五點(diǎn):第一部分從學(xué)術(shù)史的角度梳理“行有余力,則以學(xué)文”的歷代經(jīng)典釋義,從而探尋其中的哲理內(nèi)涵�！靶杏杏嗔Α迸c“學(xué)文”是本末關(guān)系,以“行”為本,“學(xué)文”為末,但本末還是一體、統(tǒng)一的關(guān)系。所以,知識(shí)之學(xué)也很重要,日常生活中,教育學(xué)生要言行合一、知行一致,行中學(xué)、做中學(xué)。第二部分主要論及“行有余力”的學(xué)理依據(jù),即孔子“仁”的思想�！叭省笔强鬃铀枷氲暮诵�,孔子的學(xué)說(shuō)可以稱為“仁說(shuō)”�？鬃印叭省钡奶岢鍪怯蓪�(duì)“禮”的闡釋而得出來(lái)的,“禮”內(nèi)向化發(fā)展,把“禮”的根本內(nèi)化為“仁”�！叭省笔侨酥疄槿说母�,也是教化的根據(jù)所在,要在“禮”的踐履中體驗(yàn)“仁”的意義,即在生命實(shí)踐中、在日常生活中體驗(yàn)生命、人之為人的根本的意義,即“仁”是一種道德化的情感體認(rèn),必須通過(guò)實(shí)踐來(lái)實(shí)現(xiàn)。第三部分重在闡明“仁”的實(shí)踐�！叭省笔且环N道德化的情感體認(rèn),因而“仁”具有實(shí)踐意義。子曰:“仁者愛(ài)人�！�(《論語(yǔ)·顏淵》)“愛(ài)人”是一種情,而人身邊最真切的情是親情,所以“愛(ài)人”應(yīng)從親人出發(fā)。儒家講求的愛(ài)是有差等的愛(ài),是泛愛(ài),從中心出發(fā)而愛(ài)眾,即從親人出發(fā)而愛(ài)他人。所以,為仁、體仁要從親親出發(fā),從孝悌做起,孝悌乃為仁之本。第四部分對(duì)“行有余力”與“學(xué)文”的關(guān)系進(jìn)行分析,著重強(qiáng)調(diào)“學(xué)文”的深層意義——即“學(xué)文”同樣蘊(yùn)含在“行”當(dāng)中,與“行有余力”是本末一體的關(guān)系。第五部分將“行有余力,則以學(xué)文”中蘊(yùn)涵的孔子的教化哲學(xué)思想與當(dāng)下的教育問(wèn)題聯(lián)系起來(lái)。儒家的學(xué)問(wèn)是關(guān)于意義的學(xué)問(wèn),教人意義感,彌補(bǔ)當(dāng)今人空虛的心靈與生活,使人重視自己及他人生命、尊重生命,從而在人生當(dāng)中充分彰顯其生命、生活的意義,成為一個(gè)人。
[Abstract]:The Confucian philosophy, namely education philosophy, teaching people to realize their life in life in the reality of the significance of realizing the value of man, to become a real person. Education lies in teaching human benevolence, benevolence, namely the person. "With spare effort to learn," contains the enlightenment philosophy of Confucius that embodies the Confucian thought of "ins and outs, with spare effort" and "study" is the relationship of Confucian "line", because the meaning of life experience, must be implemented in the "line", "benevolence" ideal finish must be put into practice. The Confucian view that people around the closest and most sincere the experience is "filial piety", so the Confucian emphasis on filial piety for the benevolence ". But at the same time, Confucianism also attaches great importance to knowledge learning, knowledge and learning are unified in the life, but also to learn knowledge in life, so," something relationship "and" study "is one of the two sides. Confucian Analects > sixth chapter of Confucius: "disciples into the filial piety, is a brother, I believe, love, and benevolence. With spare effort to learn,". Its meaning is to teach children to human things, to learn knowledge from books. But Confucius is intended to everyone every day to do this, then the "study". The line is more, with more than Zehang. This chapter not only contains Confucius's understanding of the relationship between "with spare effort" and "learning", and the enlightenment philosophy is rich in the thought of Confucius, that is the root of education is to make a person become a man, a a real person, realize the meaning and value of life. This article from the interpretation of "with spare effort to learn," and starting to peel off "educational philosophy relations" and "Literature" and its implication for Confucius, the main idea of writing has five points: the first part from the perspective of academic history "it is with spare effort. 浠ュ鏂団，

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