本文選題：孔子 + 教育倫理　； 參考：《廣西師范大學(xué)》2009年碩士論文

【摘要】： 教育倫理思想古已有之,孔子作為中華民族歷史上第一位偉大的教育家、哲學(xué)家和思想家以及中國倫理思想史上第一位具有較完整思想體系的倫理學(xué)家(朱貽庭語),他的教育倫理思想更應(yīng)當(dāng)是首當(dāng)其沖。文章研究的目的和意義是在闡釋教育倫理基本概念的基礎(chǔ)上,通過對孔子教育倫理思想的形成原因、基本內(nèi)核、歷史局限性以及當(dāng)代價值試圖給予較為科學(xué)而又合理的析理,為中國特色教育倫理學(xué)的創(chuàng)建以及社會主義教育的改革與發(fā)展提供有益而又重要的資源性價值和倫理支撐。 教育倫理即教育的倫理,是指教育本身以及在教育過程、教育活動中所發(fā)生的人與人之間的倫理道德關(guān)系和問題。換言之,教育倫理就是指以倫理道德的視角或者維度探究教育本身以及教育活動,并且具有多層次性、動態(tài)生成性的專門范疇。 文章從經(jīng)濟、政治和思想文化三方面對孔子教育倫理思想形成的時代背景給予闡述,并指出,孔子教育倫理思想的形成是時代的產(chǎn)物。關(guān)于孔子教育倫理思想的基本內(nèi)核,不同的學(xué)者有不同的看法。較全面地概括孔子教育倫理思想的基本內(nèi)核至少應(yīng)當(dāng)包括以下五大方面:(1)“有教無類”的教育倫理理念,包括“有教無類”的內(nèi)涵、提出的依據(jù)及其價值表征即教育的公平性;(2)教育倫理思想的基石:“仁”與“禮”的統(tǒng)一,其中“仁”是孔子教育倫理思想的核心,“禮”是孔子教育倫理思想的約束機制,同時它們猶如人的兩只手一樣是互相映射、密不可分的;(3)“學(xué)而不厭,誨人不倦”的師德要求,“學(xué)而不厭”意味著孔子“學(xué)高為師”,“誨人不倦”則昭示著他“身正為范”,為師者應(yīng)當(dāng)做到既“學(xué)而不厭”又“誨人不倦”;(4)“文、行、忠、信”的教育倫理內(nèi)容;(5)“學(xué)思結(jié)合”、“啟發(fā)誘導(dǎo)”和“因材施教”的教育倫理原則與方法。與此相對應(yīng),對孔子教育倫理思想的當(dāng)代價值做出了如下的概括:(1)“有教無類”——教育倫理的公平理念,“有教無類”擴大了受教育的對象和范圍,這一理念所包含的當(dāng)代意蘊,就是“教育應(yīng)當(dāng)是公平的教育”,然而,反思我們目前的教育,要真正實現(xiàn)公平仍有很長的一段路要走;(2)“仁”與“禮”——“以德治�！迸c“依法治�！�,教育不論怎樣改革,必須將“以德治�！迸c“依法治�！眱纱髴�(zhàn)略有機結(jié)合,才能真正實現(xiàn)教育又快又好的發(fā)展;(3)“學(xué)而不厭”與“誨人不倦”——德才兼?zhèn)?“才”是為師的顯性資本,是外在的資質(zhì),“德”是為師的隱性資本,是內(nèi)在品質(zhì),二者有機統(tǒng)一,缺一不可;(4)“文行忠信”——“五育并舉、德育為首”;(5)“學(xué)思結(jié)合”、“啟發(fā)誘導(dǎo)”與“因材施教”——主體化與個性化。 毋庸諱言,孔子的教育倫理思想是古代中國由奴隸社會向封建社會轉(zhuǎn)變時期的產(chǎn)物,距今已有2500多年的歷史,因此,難免有其歷史局限性。但是,我們是馬克思主義的辯證唯物論者,對于任何人和任何事都應(yīng)該采用辯證的觀點、實事求是的態(tài)度進行評價和分析。因此,對于孔子的教育倫理思想,我們決不能因為有其歷史上的局限性和不足,而全盤給予否定,當(dāng)然也不能因為孔子是世界文化偉人,而對其教育倫理思想不加批判地給予吸收和嫁接,因為這樣做在理論上是不符合邏輯的,在實踐中更是有害的�，F(xiàn)在,我們所要做的主要工作,并不是因為孔子教育倫理思想中有不足和局限就不負(fù)責(zé)任地指手畫腳,而是應(yīng)當(dāng)結(jié)合我們的教育倫理實踐,對其中的精華部分給予合理的吸收和創(chuàng)新,為我們當(dāng)代教育倫理的構(gòu)建以及教育的改革與發(fā)展,做出應(yīng)有的貢獻。這也是本文的初衷所在。 文章采取的主要方法是以辯證唯物主義和歷史唯物主義為指導(dǎo),采用比較法、歸納法、演繹法、邏輯和歷史分析法、理論聯(lián)系實際的方法、系統(tǒng)法等。 筆者認(rèn)為,文章的創(chuàng)新之處是孔子教育倫理思想的當(dāng)代價值。
[Abstract]:As the first great educator, philosopher and thinker and the first ethicists in the history of Chinese ethical thought (Zhu Yiting language), Confucius is the first great educator, philosopher and thinker in the history of the Chinese nation. His educational ethics should be the first to bear the brunt. The purpose and significance of this article is to explain the purpose and significance of the article. On the basis of the basic concept of education ethics, the author tries to give a more scientific and reasonable analysis to the reasons for the formation of Confucius's educational ethics, the basic core, the historical limitation and the contemporary value, which provides a useful and important resource for the creation of Chinese characteristics of education ethics and the reform and development of socialist education. Value and ethical support.
The ethics of education, the ethics of education, refers to the ethical and moral relations and problems between people and people in education itself and in the process of education and education. In other words, education ethics refers to the exploration of education itself and educational activities in the perspective or dimension of ethics, and has a multi-layered, dynamic and generative specialty. Category.
From three aspects of economic, political and ideological culture, the article expounds the background of Confucius's educational ethics thought, and points out that the formation of Confucius's educational ethics is the product of the times. With regard to the basic core of Confucius's educational ethics, different scholars have different ways to see the basis of Confucius's educational ethics. This core should at least include the following five major aspects: (1) the educational ethical ideas of "unclassified", including the connotation of "teaching without class", the basis for the proposition and its value representation, the fairness of education; (2) the cornerstone of Educational Ethics: "benevolence" and "rite", and "benevolence" is the core of Confucius's educational ethics, " "Is the restriction mechanism of Confucius's educational ethics thought, and they are like the two hands of human being mapped and inseparable; (3)" learning to be tired and tireless "requires that" learning but not tired "means that Confucius" learning high for teachers "and" indefatigable teaching "shows that he is" being a fan "and that teachers should do both" "Learning to be tired" and "indefatigable"; (4) "writing, doing, loyalty, faith" educational ethics content; (5) "learning to combine", "enlightening guidance" and "teach students in accordance with their aptitude" principles and methods of education ethics. Corresponding to this, the contemporary value of Confucius's educational ethics thought is summarized as follows: (1) "teaching ethics" - Educational Ethics The concept of fair, "unclassified" has expanded the object and scope of education. The Contemporary Implication of this concept is "education should be a fair education". However, it is still a long way to go to reflect on our current education and to truly realize fairness. (2) "benevolence" and "rite" - "rule by virtue" and "law" No matter how to reform the school, no matter how to reform it, we must combine the two strategies of "rule by virtue" and "rule by law" in order to truly realize the rapid and good development of education. (3) "not to be tired of learning" and "indefatigable" - "Virtue and talent", "talent" is the explicit capital of the teacher, the external qualification, and the "Virtue" is the recessive capital of the teacher. This is the internal quality, and the two are organic and indispensable; (4) "literary and moral loyalty" - "five education and moral education"; (5) "combination of learning and thinking", "enlightening guidance" and "teaching students in accordance with their aptitude" - individualization and individualization.
Needless to say, Confucius's educational ethics thought is the product of the transition from slave society to feudal society in ancient China. It has a history of more than 2500 years. Therefore, it is unavoidable to have its historical limitations. However, we are dialectical materialist of Marx doctrine, and should adopt dialectical viewpoint to any person and anything, and seek truth from facts. The attitude of Confucius is evaluated and analyzed. Therefore, for the educational ethics thought, we must not be completely denied because of its historical limitations and shortcomings, and of course not because Confucius is the great man of the world culture, but it is not critically absorbed and grafted on his educational ethics, because it is not in theory. It is more harmful in practice. Now, the main work we want to do is not to be responsible for the inadequacy and limitation of Confucius's educational ethics, but should combine our educational ethics practice to give reasonable absorption and innovation to the essence of our education, for our contemporary education This is the original intention of this article.
The main method of this article is to take the dialectical materialism and historical materialism as the guidance, adopt the comparative method, the inductive method, the deductive method, the logic and the historical analysis method, the theory connection practice method, the system method and so on.
The author believes that the innovation of the article is the contemporary value of Confucius's educational ethics.

【學(xué)位授予單位】：廣西師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2009
【分類號】：G40

【引證文獻】

相關(guān)碩士學(xué)位論文 前2條

1 徐冠春;倫理學(xué)視角下的貧困地區(qū)農(nóng)村教學(xué)點問題調(diào)查研究[D];江西師范大學(xué);2012年

2 陳雍倩;盧作孚教育倫理思想研究[D];西南大學(xué);2013年

，

本文編號：1894349