本文選題：曾國藩 + 治家思想��； 參考：《安徽大學(xué)》2010年碩士論文

【摘要】：“修身、齊家、治國、平天下”,在中國古代,齊家歷來被看作是治國平天下的重要前提。曾國藩是清王朝道光后的名儒重臣,深受傳統(tǒng)文化的洗禮,他一生十分重視家庭的治理。雖然他沒有一部完整的如《顏氏家訓(xùn)》這樣的治家文本,但從曾國藩留給我們的歷史資料,特別是他的家書及一些詩文中,我們可以看到他的豐富的治家思想。 中國是一個重倫理道德的國度,而家庭倫理道德在社會倫理關(guān)系中是有著很重要的地位,曾國藩的家庭倫理思想表現(xiàn)在多個方面,在孝的方面主張“養(yǎng)親以得歡心為本”。認(rèn)為“絕大學(xué)問即在家庭日用之間,于孝弟兩字上盡一分便是一分學(xué),盡十分便是十分學(xué)”,甚而認(rèn)為“科名之所以可貴者,謂其足以承堂上之歡也,謂祿仕可以養(yǎng)親也�！睘榇�,他要求勤敬問安、竭力養(yǎng)親、盡忠顯親等。在兄弟倫理上主張“愛之以德”,重在德業(yè)相勸,恥于豐衣美食：強(qiáng)調(diào)和睦,但并不是不講原則,而是互相砥礪,明責(zé)婉勸,以期有成。對待戚族,主張視如一家,對困難戚族時常予以周濟(jì)。 在家庭生產(chǎn)消費(fèi)思想上,曾國藩主張勤于農(nóng)業(yè)生產(chǎn),儉于消費(fèi),他把生產(chǎn)活動作為觀測一個家庭興衰的標(biāo)志。他重視認(rèn)識勞動的本質(zhì)和意義,提出勞動是作為人立足社會的前提,防止后代流入“驕奢”一途。由此可以看出他對官宦家庭子女成長的不利環(huán)境的深刻認(rèn)識,并在家庭生產(chǎn)消費(fèi)中以“勤儉”來嚴(yán)格要求他們。 在子弟教育思想上,曾國藩主張絕大多數(shù)人成才都是靠教育得來,教育要旨在于讀書明理,不愿子孫以讀書做官為目標(biāo)。教育子弟為學(xué)首先要“有志”、“有識”、“有恒”。在教育方法上要因材施教,對稟賦不高者,主張放棄八股科考,而專攻有用的學(xué)業(yè),同時要慎重?fù)駧熃挥�。讀書還須講求方法,“讀書之法,看、讀、寫、作,四者每日不可缺一”。 在養(yǎng)生思想方面,曾國藩認(rèn)為“古之言孝者,專以保身為重”,在主張良好的生活規(guī)律、生活習(xí)慣和生活態(tài)度的同時,強(qiáng)調(diào)通過治心而治病,以懲忿窒欲為養(yǎng)生要訣,“富貴功名皆人世浮榮,惟胸次浩大是真正受用”。 通過對曾國藩家書的文獻(xiàn)資料的分析,我們可以看出,曾國藩治家思想的形成,一是家風(fēng)淵源,他祖父“未明而起”、“始慕鄉(xiāng)學(xué)”及敢任公事的鄉(xiāng)紳精神,他父親“以孝聞”,還有他祖母及母親任勞任怨和倔強(qiáng)的行為及人格精神都對曾國藩治家思想產(chǎn)生積極影響,他為官后對兄弟子侄的教育時常以祖父的言行為依歸,他提煉的治家“八字訣”,“八本堂”也是對祖父治家經(jīng)驗的總結(jié)。二是傳統(tǒng)文化中家規(guī)、家訓(xùn)的影響。三是仕宦無常,官爵之不可恃,統(tǒng)治者的猜忌,官場時遇掣肘,戰(zhàn)爭的殘酷使他認(rèn)識到功名富貴的不可長久持續(xù),但求耕讀傳家。三是當(dāng)時社會的動蕩背景,“一家飽暖千家怨”,富貴太過顯露,實非保家之道。保持平常耕讀之家就是為了免于“覬覦”和“搶掠”。還有曾國藩本人豐富的人生實踐閱歷也是形成曾國藩治家思想的社會原因之一軍事活動中的實踐告訴他,只有自己的奮斗才靠得住,科舉并不能培養(yǎng)于世有補(bǔ)之人才,認(rèn)識到學(xué)有材技的重要,主張改革舊的教育內(nèi)容、教育方法。 分析曾國藩的治家思想,我們可以看出他將傳統(tǒng)儒學(xué)中的內(nèi)圣思想貫穿于治家之中,他的治家思想來源于儒家思想文化。一是仁愛胸懷,他認(rèn)為君子要“入而供弟子之職,出而力王家,勤民事”、“民胞物與”、“悲天命而憫人窮”,這正是儒家“仁”為人之根本的表達(dá)。二是中庸之道,他時刻教訓(xùn)兄弟子侄不去追求“顯赫”、“豪華”,對兄弟封侯惴惴不安,對子侄的驕態(tài)和不儉樸更是直言不諱；他寧愿欠賬,也要周濟(jì)戚族朋友,以“求闕”；他權(quán)綰四省,卻常常想著去官歸鄉(xiāng)……等等如此之想,是因為他認(rèn)為“滿盈致吝”。三是自強(qiáng)之精神,認(rèn)為“倔強(qiáng)二字,卻不可少”,在困境中要“徐圖自強(qiáng)”。 曾國藩的治家思想是時代的產(chǎn)物,體現(xiàn)了他處于封建社會末期,作為當(dāng)時精英分子為人處事的原則,他所主張的治家思想對今天依然有很多借鑒意義,特別是在市場經(jīng)濟(jì)條件下,如何處理家庭倫理關(guān)系,如何教育子女,如何處理個人與社會種種關(guān)系,從而對構(gòu)建和諧社會都有重要的理論和現(xiàn)實意義。
[Abstract]:In ancient China, Qi family has always been regarded as an important prerequisite for ruling the country and the world. Zeng Guofan was a famous Confucian official after the Qing Dynasty. He was deeply influenced by the traditional culture. He paid great attention to the governance of the family in his life. Although he did not have a complete family text like "Yan's family training", he had never been able to do so. We can see his rich family management thoughts from his historical materials, especially his letters and poems.
China is a country with heavy ethics and ethics, and family ethics has a very important position in social ethics. Zeng Guofan's family ethics is manifested in many aspects. In the aspect of filial piety, it advocates "raising relatives with joy". In this way, he claims that "the name of the name is enough to bear the pleasure of the hall," he said, "the name is enough to bear the pleasure of the hall." They do not talk about principles, but reinforce each other and make clear their responsibilities. They should treat each other as a family. They often give Zhou Ji to the difficult Qi people.
In the thought of family production and consumption, Zeng Guofan advocated the diligent agricultural production and the consumption. He regarded production activities as a symbol of the prosperity and decline of a family. He attached great importance to the understanding of the essence and significance of labor, and put forward that labor was a prerequisite for people to base themselves on the society and prevented their descendants from flowing into the "luxury". A deep understanding of the unfavorable environment for women's growth and strict demands for them in family production and consumption.
In the education thought of the children, Zeng Guofan advocated that the overwhelming majority of the people were educated by education. The main purpose of education was to read and understand and not to study as an official. To specialize in useful studies, at the same time, be careful to choose friends. Teachers need to pay attention to reading methods. "Reading, reading, reading, writing and writing are four indispensable elements."
In terms of health care, Zeng Guofan believes that "the ancient words of filial piety are specially guaranteed to be weighed". In advocating good life laws, living habits and life attitudes, it emphasizes the treatment of the heart through the treatment of the heart.
Through the analysis of the literature of Zeng Guofan's family book, we can see that the formation of Zeng Guofan's family thought is the origin of family style, his grandfather is "unaware", "beginning to admire the countryside" and the spirit of the gentry, who dare to take office as a public affair, his father "smelling of filial piety", and his grandmother and her parent's stubbornness and stubbornness and personality spirit The idea of a statesman has a positive influence. His education of his brother's nephew is often attributed to his grandfather's speech. His "eight words" and "eight halls" are also a summary of his grandfather's experience. The two is the family rules and the influence of family training in the traditional culture. Three is the official officials' impermanence, the rulers' jealousy, the officials. The cruelty of the war made him realize that the fame and fortune could not be sustained for a long time, but that he had to read and read the family. Three was the turbulent background of the society at that time. The experience of life practice is also one of the social reasons that formed Zeng Guofan's family thought. The practice in the military activities tells him that only his own struggle can be depended on. The imperial examination can not be cultivated in the world with a supplementary talent, recognizing the importance of learning to have material skills, and advocating the reform of the old educational contents and methods of education.
In the analysis of Zeng Guofan's family thought, we can see that he runs through the traditional Confucianism in his family, and his family thought comes from the Confucian culture. It is the fundamental expression of the Confucian "benevolence". Two is the doctrine of the mean. He always teaches his brother's nephew not to pursue "eminence" and "Deluxe". He is apprehensive to his brother and his nephew's arrogance and without frugality; he would rather owe his account, but also try to help his friends and friends to "ask for no"; he often thinks of the four provinces. Official homecoming, and so on, and so on, because he thinks "full of stingy." three is the spirit of self-reliance, "stubborn two words, but not less", in the predicament, "Xu Tu self strength".
Zeng Guofan's family thought is the product of the times, which embodies the principle that he is at the end of the feudal society, as the principle of the elite of the time, and the idea of his family management still has a lot of reference for today, especially in the market economy, how to deal with the family relations, how to educate the children and how to deal with the individual and the society. All kinds of relationships will have important theoretical and practical significance for building a harmonious society.
【學(xué)位授予單位】：安徽大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2010
【分類號】：K252

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 劉金元;譚偉貞;周莉;;書史如海 惠及后世——曾國藩家藏史料及其文化影響[J];圖書與情報;2008年05期

2 蔣立文;赫堅;;曾國藩與中國近代軍閥[J];長白學(xué)刊;2009年02期

3 朱耀斌;;曾國藩與近代軍閥制度研究現(xiàn)狀述評[J];長春工業(yè)大學(xué)學(xué)報(社會科學(xué)版);2008年02期

4 宋一;耿永輝;;曾國藩家庭教育思想的特色[J];重慶工學(xué)院學(xué)報(社會科學(xué)版);2009年02期

5 陳甲標(biāo);;曾國藩統(tǒng)帥湘軍的道德踐履與人格魅力[J];船山學(xué)刊;2008年02期

6 陳君生;何繼勇;;曾國藩的人生智慧[J];船山學(xué)刊;2009年01期

7 賈熟村;;太平天國時期的羅澤南集團(tuán)[J];湘南學(xué)院學(xué)報;2009年01期

8 翔云;;曾國藩與曾門四弟子關(guān)系之論析[J];太原師范學(xué)院學(xué)報(社會科學(xué)版);2008年05期

9 劉欣;呂亞軍;;宋代家書中誨學(xué)思想研析[J];太原師范學(xué)院學(xué)報(社會科學(xué)版);2009年03期

10 劉立獻(xiàn);;曾國藩的教子理念及其啟示[J];湖南第一師范學(xué)報;2009年01期

，

本文編號：2085670