What views did China have on children's education in ancient times?

The Book of Changes has rich expositions on education. We can call it the educational view of the Book of Changes. Many important educational viewpoints of later generations can be found in the Book of Changes. This is of great significance for us to correctly understand the formation of China's educational thought tradition and further develop this fine tradition. However, due to the long history of the Book of Changes, the text is difficult to understand and there are different interpretations. The author and age of Yi Zhuan are different. Plus, I have only a little knowledge, so it is inevitable that there will be deviations or mistakes in understanding. I sincerely hope that everyone will criticize and correct me. 2. The educational view of the Book of Changes and China's ancient educational thought 2. 1 "Everything must be born"-the beginning of the idea that teaching comes first. China has a fine tradition of attaching importance to education, and the Book of Changes should be the first one. It is generally believed that Xue Ji was the first to discuss the important position of education in China: "The ancient king is the foundation of the country, and teaching comes first." However, when you first set foot in the Book of Changes, you will find that his thought of "teaching first" has long been impressive, hundreds of years earlier than the Book of Learning. The Book of Changes attaches importance to education, ranking fourth among the 64 hexagrams, that is, after the three hexagrams of Gan (heaven), Kun (earth) and Tun (the beginning of all things), but after Need (nutrition), Litigation (legal system) and Division (army). This gives education a special status. The preface to the Book of Changes and the Eight Diagrams says: "There is heaven and earth, and then everything comes into being. There is nothing between heaven and earth, so "Tun" shall prevail. Tunzhe surplus also; Swallowing is the beginning of everything. Everything was born covered, so it was covered. A fool is a fool, and things are naive. " Mr. Sun Zhensheng of Taiwan Province Province lectured the name of "Meng" as "Meng, Foolish, Enlightened and Educated" (Note: Sun Zhensheng's The Book of Changes in Vernacular Chinese, Starlight Publishing House, 1984, p. 67. ) Very practical. Otherwise, it is very puzzling to learn from others to help others be honest. According to this, Mr. Sun said: "When everything came into being, education became the top priority." (Note: Sun Zhensheng's Book of Changes in the Vernacular Style, Starlight Publishing House, 1984, p. 67. ) After everything is born, the first thing is enlightenment and education. Isn't this the meaning of "teaching first"? Therefore, it can be considered that China's tradition of attaching importance to education originated from the Book of Changes, not the Book of Learning. However, the Book of Changes emphasizes the humanistic value of education, while the Book of Learning emphasizes the social and political value of education. Therefore, the tradition of attaching importance to education originated from the Book of Changes, which does not deny the academic value of Xue Ji's thought of "teaching first". 2.2 "children beg me"-attach importance to the main role of students "and" Meng "hexagrams say:" I beg children, children beg me. " Mr. Zhou translated: "I didn't ask the ignorant (to learn), but the ignorant asked me (to teach)." (Note: Zhou translated Zhouyi, Zhonghua Book Company, 1994, p. 25. The Book of Changes regards education as students' own needs, which can be said to grasp the essence of the relationship between teaching and learning. Whether the child is aware of this need or not will not affect this essential relationship. Confucius said, "If you don't get angry, you won't get angry." (Note: The Analects of Confucius. Xunzi said: "So, if you don't ask, you will be proud of it. Ask one and tell two. This is called @ ①. Proud but not, @ 1 no, a gentleman is like a ring. " (Note: "Xunzi Persuades Learning". ) "Book of Rites Quli" said: "Those who are polite, smell to learn, do not smell to teach." These expositions are in line with the meaning of "bandits beg me, and sons beg me". They were written after the hexagrams in the Book of Changes, which shows the influence of the Book of Changes on later generations. Some people used to think that the above viewpoint was passive waiting. This is a superficial understanding. If students are regarded as the main body of learning, we can find the positive significance of "not interfering with the role of students as the main body" 2.3 "Enlightenment and Righteousness"-The essence of China's characteristic education concept "Enlightenment and Righteousness" comes from the Book of Changes, which translates as: "Enlightenment (education) is to correct the Tao." (Note: Sun Zhensheng's Book of Changes in the Vernacular Style, Starlight Publishing House, 1984, p. 67. This definition is the first time to define the concept of education from the role of education, which can be said to grasp the essence of education. In The Doctrine of the Mean, "practice is teaching", in Xue Ji, "the teacher is also good and saves the lost", and in Shuo Wen Jie Zi, "teaching is applied from the top and effective from the bottom; Education, raising children, etc. are in the same strain as the idea of "enlightenment and righteousness", which is much more appropriate than the definition of education in foreign history, such as "education is growth" As the same origin of cultivating students' good educational thoughts, "cultivating the noble spirit by education" regardless of Mencius' "I cultivate my noble spirit". ), or Xunzi's "Zhuzi Li"; It is the fallacy of being born in a saint "(note: Xunzi, theory of evil nature). ), are the concrete embodiment of "to cultivate righteousness". The difference is that the former is based on "benevolence, righteousness, courtesy and wisdom, not from the outside, but also from me" (note: Mencius Gao Zi). ), while the latter is based on "human nature is evil, and its goodness is illusory" (note: "Xunzi's theory of evil nature"). ) from the theory of evil nature. The diametrically opposed theory of good nature and the theory of evil nature can reach the same conclusion through different routes, which is inseparable from the origin of "learning from foreigners to control foreigners" 2.4 "Keeping Meng and Discipline"-teaching regardless of rank, facing all students "Keeping Meng and Discipline" is the slogan of "Meng" and "92". Literally translated as: "it is lucky to be able to tolerate all ignorant boys." Chen Menglei's Summary of the Book of Changes explains from the perspective of divinatory symbols and omens: "In 1992, the Yang spirit ruled the Yin group, which was the time of confusion. However, if the nature is uneven, you can't take everything, but you can tolerate it and be lucky. " (Note: Quoted from Zhou Yijing, Zhonghua Book Company, 1994, p. 27. In other words, students' materials are different and cannot be generalized. It is beneficial for teachers to adopt an inclusive attitude towards all students. This kind of tolerant thought can be found not only in Meng, but also in other hexagrams and Yi Zhuan. For example, the divination in "Shi" says that "a gentleman can accommodate people and livestock." "Tai" hexagrams 92 words "Huang Bao, what to use, can not be left behind." The legend of "pro" says that "a gentleman can teach endless thoughts and protect people without borders." Wait a minute. "Lack of package" means dirty. Baum as an educational principle seems puzzling. But it contains profound dialectical thought. Whether it can be "guaranteed" is the key to whether it can be "taught without distinction". Laozi said: "being polluted by the country is the master of the country;" It is unlucky by the country and is called the king of the world. " (Note: Laozi's Tao Te Ching is seventy-eight. ) can be said to be an incisive explanation of the "package shortage". Only by tolerating students' shortcomings and liking students with shortcomings can we truly face all students. Compared with what Confucius said, "I don't know that I tied Xi up" (Note: The Analects of Confucius. Zi Gong praised Confucius and said: "A gentleman is sincere and wants to come and go, and there are many patients at the door of a good doctor." (Note: Xunzi Faxing. You will find that Confucius's "teaching without class" will never have anything to do with his "reading the Book of Changes and Wei's three unique skills". 2.5 "Enlightening the people to cultivate one's morality"-creating a fine tradition of attaching importance to moral education "Virtue" is the most widely used category in the Book of Changes. Heaven has virtue, earth has virtue, man has virtue, and virtue and law have the same status. It is from this "pan-German doctrine" that we draw the conclusion that we attach importance to moral education. There are dozens of hexagrams involving morality in the Book of Changes. In the Book of Changes, the meaning of "virtue" is relatively broad, but in the Book of Changes, it is given an exact moral meaning. Cohesion Biography has a "moral foundation"; Modesty is the handle of virtue; Complexity is the foundation of virtue; Constant and solid virtue; Loss, moral cultivation; Li, Defeng; Trapped, the distinction between morality is also; Well, the land of virtue; Ah, the system of virtue is also. "There are also" lines to be harmonious, modest to be polite, self-aware, constant to be virtuous, damaging to be far from harm, benefiting to be proud, suffering to be less resentful, being good to be righteous, and exercising power. "In this way, these names are endowed with moral significance. Yi Chuan also regards moral education as an important task of education. For example, "a gentleman carries things with virtue. There are many propositions in Yi Zhuan, such as "Kun" as the image biography, "Enlightening by virtue", "Gentleman takes Xiu De as the fruit" ("Meng" as the image biography), "Gentleman suppresses evil and promotes good, and ends up in harmony" ("Da" as the image biography) and "Gentleman takes Xiu De as the inspiration" ("Gu" as the image biography). If "Historical Records of Confucius Family" says that "Confucius likes the Book of Changes in the evening, preface, image, divination, classical Chinese ...", then Confucius has greatly carried forward the idea of attaching importance to moral education in the Book of Changes, which is also indispensable. 2.6 "Small Punishment and Great Commandment"-the educational principle of moderate punishment In the educational history of China, the Book of Changes affirmed the educational function of punishment for the first time. But at the same time, it requires moderate use. On the sixth day of "Meng": "Ignorance, torture, and shackles are used to being stingy." The elephant said, "Correct the law with punishment. "There are great differences in translation due to different understandings of concepts such as' punishment',' shackles' and' law'. Mr. Sun Zhensheng of Taiwan Province Province regards punishment as punishment, fetters as constraints and laws as rules or norms, which is more in line with reality. Because in the era when the Book of Changes was written, that is, in the early days of slave society, "punishment" was only a universal means of punishment, not a means to punish criminals according to law. " Law cannot be understood as modern law. In addition, "punishment" is only a means of "teaching punishment", that is, punishing students. "Yao Dian of Shangshu has a record that" whipping is an official punishment and beating is a punishment for teaching ",which can be used as evidence. Accordingly, the above can be translated as: "it is beneficial for children to use punishment in adolescence;" "If you get rid of the constraints, it is unfavorable." "Punishment is to establish a code of conduct." On June 9th, I said, "It's right to wipe your toes at school." The elephant said, "It's no use kicking your toes at school." It means that wearing shackles and toes is harmless; Because it can prevent him from making mistakes again. "Cohesion Upload" explains: "It is a blessing for this villain to punish one as an example." Yi said:' It's not a mistake to clean your toes at school', which is also called. There is no doubt that the view of "small punishment and great precepts" in the Book of Changes has its positive educational significance. However, excessive use of punishment will be counterproductive. From the book's learning, "Xia and Chu are two things, accept their prestige." This paper combines punishment with teachers' authority and spreads the educational thought of advocating punishment to future generations, which deserves our vigilance. 3. Conclusion This paper mainly reveals the logical connection between the educational view of Yijing and China's ancient educational thought, or analyzes the inheritance relationship between them from a logical point of view. However, limited by the author's level and the lack of materials at hand, it is impossible to reveal the historical clues and specific evolution process of this inheritance relationship. This has affected the value of this article to some extent. However, such disclosure is better than nothing. It can at least be used as a hypothesis to guide us to seek historical data to verify, and it can still play a role in attracting jade. In addition, as far as the extensive and profound educational concept of Yijing is concerned, this article can only be secretive and only touch the surface. The author should encourage himself to continue his research and exploration. The article is quoted from:/u/4a76071a010007k8.