Han Yu said in the "Sayings of the Master": "The master, so preaching and receiving karma to solve puzzles." "The Chinese nation has respected teachers since ancient times and regarded this tradition as the foundation of social civilization progress. Teachers are not only teachers of teaching, but also teachers of preaching. "Whoever learns the way, the strict teacher is embarrassed." Teacher Yan, then Dao Zun, Dao Zun, and then Minzhi Respect. This is what people usually call "the dignity of the teacher."
It is another year's Teacher's Day, and the reporter of Yueqing Daily's all-media timely hooked the past of teachers' teachers in the ancient education of Yueqing to teach and educate people, and connected the inheritance of teacher morality in the thousand-year-old county.
The ancient scholar must have a teacher
In ancient times, the profession of teacher appeared very early. However, what kind of teachers were at that time and what their demeanor was, because there is no literature record, it is difficult for future generations to examine.
Legend has it that during the reign of Emperor Yao and Emperor Shun, they once appointed This Person as "Situ". The title "Situ" later evolved into an official position, which means to manage and educate students, which is the current teacher. Why did Yao Shun appoint a "Situ"? Because at that time, "the people are not close, the five products are not inferior" - the social atmosphere is not correct, the world is in chaos, this is a very serious problem, so we have to find someone to manage it, how to manage it? At that time, the saying was "Jingshi Five Teachings".
"Jingshi Five Teachings" is a very important and worthy of discussion in the history of Chinese education and culture. First of all, it puts forward the purpose of implementing education, that is, the "five teachings". The "Five Teachings" are aimed at the five main social interpersonal relationships. The ancients believed that father and son, monarch, husband and wife, brother, and friend were the five most important interpersonal relationships that constituted society, called "five luns". The "five luns" are natural, both human nature and the laws of nature.
Conforming to human nature can construct a social ethical foundation, and following the laws of nature can establish social moral standards, which is not only the proper meaning of education, but also the beginning of civilized society and the foundation of a harmonious society. Later, Mencius further expressed the "Five Religions" as "father and son have relatives, kings and subjects have righteousness, husband and wife are different, elders and children are orderly, and friends have faith", making it the core content of Confucian educational thought and the mainstream value of Chinese society for thousands of years. From this, we can understand that the source of Chinese education is human education, not knowledge transfer. The ancient sages believed that only by educating students to learn to understand and handle these five kinds of social interpersonal relations and learn to be human can they "cultivate themselves, build a family, govern the country, and level the world", achieve personal happiness in life, family satisfaction, career success, and promote the harmonious progress of society.
Secondly, the words "respect" and "dressing" are also worth recalling. "Respect" is a requirement for the professional attitude of educators, "the sages enter the moral cultivation and do not leave one respect.". The antonym of "respect" is "wanton", which means arbitrary, laissez-faire, irresponsible, that is, it is impossible to fulfill the responsibility of teaching and educating people. Teachers should preach the sermons, not only understand the principles of being human, but also have the spirit of taking the world as their own responsibility, loving others and teaching people tirelessly.
According to such standards, Yao Shun finally chose Qi as a Situ and took on the heavy responsibility of educating people. Qi was an ancestor of the Shang Dynasty, who had assisted Dayu in controlling the water and showed great talent. But as a teacher, it is not enough to have superior talents. Regarding the deed, the Biography of the Daughters of Lie says that "the nature of the deed is intelligent and benevolent, and can cultivate its teachings and give its name to it". It can be seen that Qi's achievements are not mainly because he has managed floods, but because he "can cultivate his teachings" - he made a significant contribution to education, and thus commemorated by people at that time and in future generations. Chi's disposition is "wise and benevolent", "clever" is talent, is insight; "benevolence" is love and character. Both are both, so they can shoulder the responsibility of educating people, in today's words, it is "learning to be a teacher, and being a model", or "having both ability and political integrity". Only such a person is qualified to be a teacher. Qi this person is probably the first teacher style established by the ancestors of our Chinese nation for future generations, and the "intelligent and benevolent" disposition embodied in him can also be regarded as the earliest professional ethics standard for teachers in China.
During the Spring and Autumn Period and the Warring States Period, it was another era of disturbance and strife in the world, so a hundred families and sons rose up together to prescribe Taiping medicine for the chaotic world. In fact, the sons were all professional teachers, giving private lectures, sitting and talking, and each had a class of students following. Although the sons are not teachers appointed by others, they should also be educators who follow the good ways and know how to educate people, otherwise how can there be so many disciples who come to follow? Therefore, in their writings, many expositions on education and teachers have also been preserved, and although they are auspicious and precious, many of the classic words are directly quoted in the norms of teacher morality formulated by later generations.
Confucius was revered as the "Table of Ancient Masters" as an outstanding educator of antiquity. "Confucius did not shi, but retreated to cultivate the "Poems", "Books", "Rituals", and "Music", and the disciples were in the crowd, and from afar, they did not teach the profession." ("Confucius Family") Confucius retired to his home to sort out ancient cultural classics, he probably did not want to go around to post admissions advertisements, but the result was still a large number of students from all over the world to ask him for learning. In this regard, it can be explained by Confucius's own words - "His body is upright, he does not act according to orders, and his body is not right, although he does not obey orders." Confucius was one of knowledge and action, and his educational ideas came from his educational practice, "You can't straighten out your body, if you are a righteous person?" If teachers cannot match their words with deeds and lead by example, how can they educate and influence students? Confucius taught his students to "learn without getting tired of learning, and teaching others tirelessly," and he himself did the same. In this regard, Confucius's student Zigong commented: "Learning is not tired, wisdom is also; teaching is tireless, benevolence is also." Benevolent and wise, the Master is holy. In the eyes of his students, "benevolence and wisdom" is a distinctive feature embodied in Confucius, and it is also the main reason why Confucius is regarded as a saint by posterity, which is in line with the "wisdom and benevolence" of Qi mentioned earlier. Can we say that "benevolence and wisdom" was the highest pursuit of the educator's personality realm and teacher style in ancient China.
Zhu Xi and the Dogma of the White Deer Cave
In the sixth year of the Southern Song Dynasty (1179), Zhu Xi, a major educator who had just served as the commander of the Southern Kang Army (present-day Xingzi County, Jiujiang, Jiangxi), decided to establish a academy in BailuDong, in the eastern foothills of Lushan. Here, he personally formulated the famous "White Deer Cave Dogma": "Father and son have relatives." The monarch is righteous. Couples are different. Orderly. Friends have letters... Do not do to others what you do not want. If you can't do anything, ask for yourself. ”
This is a major event in the history of Chinese education that deserves special commemoration. Thanks to Zhu Xi's advocacy and efforts, Bailudong Academy not only continued to sing songs in the following hundreds of years, but also developed into "the first academy in the world", "representing the general trend of Song studies in China in the past seven hundred years" (Hu Shi), and opened the educational tradition of ancient academies for nearly a thousand years. Zhu Xi's handwritten "White Deer Cave Dogma" has been unswervingly adhered to by educators of all generations as the creed of teacher morality. For example, Wang Yangming, a scholar and educator in the Ming Dynasty, once said: "The husband is the way to learn, and the rules of the white deer are exhausted." ”
The "White Deer Cave Dogma" systematically sorts out the classical expositions of ancient sages, especially pre-Qin Confucians, on the issue of education: First, it is clear that the "five teachings" proposed by Mencius is the purpose of education, and "scholars learn from this.". Secondly, the "erudition, interrogation, prudent thinking, discernment, and dedication" proposed in Confucius's "Zhongyong" is taken as the doorway for teaching and educating people. Moreover, it is emphasized that the first four are for the sake of exhaustive reasoning and knowledge, which belongs to the category of cognition, and the latter "practice" is practice. Zhu Xi has always believed that "Zhongyong" is Confucius's work of "teaching the heart method", which puts forward many important educational propositions, which are worthy of lifelong taste. Since then, Wang Yangming has put forward on this basis the propositions of "to the wisdom of practice" and "unity of knowledge and action." These views and propositions are also of great practical significance for us to correct the deviations in the current educational work.
The "essentials of self-cultivation", "the need to deal with things", and "the need to receive things" listed later are all "things to be done" and all belong to the scope of practice. Zhu Xi believes that people's understanding cannot be separated from practice, and practice can enhance people's understanding, "the more clearly they know, the more they act, the more they know," and this cyclical and repetitive process is the process of education.
For the educators themselves, they should take this as a "rule and prohibition", and in the process of constantly cultivating themselves and advancing morality, "is a gentleman's heart, and he regards nothing in the world as a love that is not in my heart, and nothing that is not what I do." Although the situation is in the lowliness of the pifu, so Yao Shun qi jun, Yao Shun and its people, may not be absent from my division. ”
This is the most complete and clear exposition on the norms of teacher morality in ancient China.
After Zhu Xi, his protégé Cheng Duanmeng and Cheng's friend Dong Zhu formulated a "Study Rules for Mr. Cheng Dong'er" based on the "White Deer Cave Dogma" that could be applied by the students of the academy and learn from the teacher. This school, like the White Deer Cave Dogma, was widely adopted by academies and official schools in the Ming and Qing dynasties.
Incidentally, the "rules" of ancient academies and schools, whose names are different, also known as "dogma", "rules of learning", "tracks", "revelation", "discipline", "precepts", etc., actually refer to the same or similar, and their contents have a binding effect on all members of the school, including teachers and students. The reason why teachers and students are not separated is based on a sentence in the I Ching: "Gentlemen teach with friends." That is to say, in ancient schools, the relationship between teachers and students should be friends, and its main form of teaching (teaching), that is, the so-called "friends gather, spiritual convergence, lecture, and rational development", which is especially true for colleges that focus on human education.
Compared with the subtle meaning of the "White Deer Cave Dogma", the "Study Rules of Mr. Cheng Dong'er" is specific to the daily living and behavior norms of teachers and students of the college. For example, "the place must be respectful", "the step must be correct", "the audio-visual must be decent", "the speech must be careful", "the appearance must be solemn", "the clothes must be neat", "the diet must be festive", "the entry and exit must be provincial", "the reading must be specialized", etc., the advantage is that it is convenient to operate and supervise, but it is not trivial, it is in the form, and it is easy for people to abandon their roots and end. Therefore, Zhu Xi seemed to be dismissive of this during the trial, thinking that this was the "will of the ancients in the primary school", which was used to restrain children, and if it was used to regulate adults, it would be too shallow.
In the Ming and Qing dynasties, following the teaching atmosphere of the Song Dynasty Academy, the world's talents gathered in the mountains and forests, inspired the Qing cultivation, "Lian Luo Zhu Confucian this integration, virtual hall remote response to the four mountains", the academy education has a greater development, and gradually became the mainstream of education at that time. It has played a positive role in cultivating talents, improving integrity, and han swimming atmosphere.
Ming and Qing Colleges generally attach importance to students' self-cultivation and moral advancement, so the most important thing in the selection and employment of teachers and leaders is moral conduct. Dai Zhen, a scholar of the Qing Dynasty, said: "Teaching on the Festival of Learning, Speaking with Morality, and Fighting with Respect." Since the Song Dynasty, the establishment of the academy, Xian Ruo. It can be seen that if it is not a highly respected Master, it is difficult to become a life mentor for the academicians.
In the Qing Dynasty, Henan Academy set four norms for teachers' morality: first, Dun De practiced to end the original; second, to study diligently to practice practical learning; third, to emphasize teachers and friends in order to seek to hold also; fourth, to travel to obey the etiquette law. The third article also requires teachers to be able to "learn together with students, follow day and night, appreciate the wonders and analyze doubts, and collect each other's experiences", emphasizing that teachers and students should interact and communicate together, freely explore learning, teach each other, and create a lively and lively teaching atmosphere.
There is a special "Pro-Teacher Zhai" in the Qunyu Academy, which reads: "The Lord's goodness is the capital of the teacher's virtue, the fox and respect, the fear and love, and the trend is also the same, towards the SiXisi, the cultivation is long, and its benefits are endless." ”
Teachers should have a loving heart, so that disobedient children can respect you, timid children can like you, and are willing to follow you and be close to you all day long. Nourishing children with your noble personality for a long time will teach them for life. Such a standard of teacher morality, even if it is viewed today, is also desirable.
The "White Deer Cave Dogma" is not only a rule for students to seek knowledge and learn, but also a norm for teachers to engage in education, and the two are unified. In this regard, Zhu Xi explained: "Xi stole the meaning of the ancient sages to teach people to learn, so that they could not explain the principles of righteousness, in order to cultivate their bodies, and then push people, not in vain to record their duties, as a dictionary, to catch fame, to take advantage of Lu. That is to say, in the practice of education, teaching and learning are unified, and the purpose of education in the past and the present is only one: to practice human education, rather than to regard education as a means of pursuing personal utilitarianism. As Mr. Tao Xingzhi said: "Thousands of teachings teach people to seek truth, and thousands of people learn to be real people." It can be seen that the real educators in ancient and modern history are all opposed to utilitarian education.
Houde carries for great ambition
The history of Meixi Academy still does not have a unified statement. However, as early as Wang Shipeng's poem, the name "Meixi Academy" appeared, and he said in the preface to the poem "He Li Hua" that "Meixi Academy has several Li plants", and Wang Shipeng said that meixi Academy here is not in the county seat, but in his hometown of Zuoyuan Meixi Village (Houyuan). In the autumn of 1143, the 32-year-old Wang Shipeng, because of the death of his father, was at home to guard the system, and built a house in the south of Dajing, and opened a museum to teach apprentices, which is the Meixi Academy, also known as the Meixi Academy.
In addition to teaching the Six Classics such as "Spring and Autumn" and "Analects" at Meixi Academy, Wang Shipeng has monthly articles to comment on. Wang Shipeng's study and lectures advocated that readers should put their aspirations in the first place, and from an early age they should set a lifelong ambition of virtue and morality. Wang Shipeng attaches great importance to the construction of morality and the improvement of personality, gets along with students like friends, and teachers and students intersect morally and sincerely. Meixi Academy has a Meixi Poetry Club, where teachers and students sing harmony, learn the style, learn the law, spread their reputation, and compete for the tao and li. Meixi Academy has eight houses (including the Huiqu Hall and the Small Room). Meixi Academy has been running intermittently for 14 years, and in addition to Honshu County, there are also students from Taizhou, Anhui, Shandong and other places, creating Yueqing's diligent learning style and simple literary style.
The students of Meixi Academy participate in the imperial examination, some of whom are in the middle of the examination, and some who are in the middle of the scholars, and they are famous far and wide.
The Bank of China, self-denial, filial piety, honesty, etiquette, caution, etc., are all moral codes of conduct advocated by Confucius. Wang Shipeng is a very pure Confucian, and he runs the school to "vibrate the sound of the teachings of the Chinese people", first in the tree people, asking students to be gentlemen and take the right path. He warned his students not to ignore their personality for the sake of glory and wealth. He paid special attention to the gentleman's personality. The personality of a gentleman is "righteousness", and for people to be "middle-class", to learn to be "righteous", and for officials to "establish a correct dynasty".
In the fourth year of Qing Yongzheng (1726), a Huguang man named Tang Chuanlian came to serve as the commander of Yueqing County. Tang Chuanli is a famous county order in the history of Yueqing, and the county chronicle calls it "diligent and incorruptible, full of wastes and deeds, and has an ancient style of following the rules of officials". During his tenure in Yueqing Zhi County, he built water conservancy in the Jundong Township River, donated more than 1,200 yuan to repair the city wall, and especially did many good things in the revitalization of Yueqing culture and education, the most famous of which was to change the Changchun Taoist Academy to Meixi Academy and organize the re-engraving of the "Wang Zhongwen Gongwen Collection".
Before Tang Chuanli rebuilt Meixi Academy, Meixi Academy intermittently went through two stages: the rural academy of the Song Dynasty and the academy attached to the ancestral hall of fame in the Ming Dynasty, and then entered the third stage, that is, the county-level academy with complete regulation of government-run civil assistance. Although we cannot yet find the original text of the regulation of Meixi Academy (the destruction of Meixi Academy at the hands of the Taiping Army during the Tongzhi period may have been an important reason for the loss of information), it can still be summarized with sporadic literature that it has several characteristics that are different from the former Meixi Academy: it is mainly government-run; and the responsibility system of mountain chiefs (who are called deans after Qianlong and still customarily called mountain chiefs) are established. In the Qing Dynasty, academy education largely replaced the function of official learning, and the imperial examination was used as the orientation in inviting mountain chiefs and recruiting students and apprentices, and Meixi Academy was no exception; the three major functions of the academy (teaching, collecting books, and sacrifices) were complete.
Meixi Academy took root between Mount Xita and Mount Xiaotai, and by the eleventh year of Xianfeng (1861), it had been one hundred and thirty-four years.
In the first year of Tongzhi (1862), Meixi Academy suffered a major disaster. In February of that year, Li Shixian of the Taiping Army captured the county seat of Yueqing for more than 70 days. The Taiping Army "felt that the pillow hill in the northern corner of the old city was difficult to defend, because a city was added in the middle of the Taiping Lane, and the wall of the north building of the alley was destroyed, and its wood and stone were taken to fill the service, and the servants were 3,000 people. Seven days and work is completed" (Lin Dachun's "Yue Kou Chronicle Poems and Building a New City"). The Taiping Heavenly Kingdom believed in and preached the worship of God, fiercely opposed Confucianism, "saw books and case files to calculate accounts, used to wipe obscenities or destroy them and trampled on them, and even threw them into the toilet" (Lin Dachun's "Yue Kou Chronicle Poems and Dirty Books"), Meixi Academy and The School Scholars' Hall were completely destroyed, the first half of Zhiling Academy was destroyed, and the students became a group of birds that had lost their nests.
In the third year of Tongzhi (1864), Shu Shixian, a native of Pupu, Hunan, came to serve as the commander of Yueqing County and rebuilt the Meixi Academy, which had been destroyed by the Taiping Army. Xu Deyuan recorded the reconstruction of the academy by Shu Shixi in the "Record of Rebuilding Meixi Academy": As soon as Shu Shixian arrived in Yueqing, he invited the local gentry to "ask the government first", that is, what is the top priority, everyone said: "Politics is greater than education." For the sake of the present, it is especially advisable to teach it urgently. Shu Shixian thought so deeply, and asked everyone to elaborate on the number of courtyards in the college, the number of acres of land for the capital, the annual income from taxes, teaching arrangements, and important rules and regulations.
With the support of Local Enthusiasts such as Xu Deyuan, the reconstruction project of Meixi Academy was launched quickly and was successfully completed within a few months.
The mountain chiefs in the academy
In the nearly one hundred and eighty years since the sixth year of Yongzheng, thirteen people whose names can be found among the mountain chiefs of Meixi Academy, including six people from outside Yi. They are all people with real talents and practical learning, and each has his own strengths.
Xu Jiongwen, the first chief of the mountain, was good at classics, and wrote "Spring and Autumn Rhymes", "Xiangyun Jingyi", "Meixi Wang Zhongwen Gong Chronology" and poetry collection "Xiangyun Yexiao", etc. Zhou Changfa said that "his writing is bright and upright, and he is of the same kind as Wang Meixi". Tang Chuanjun selected the chief of Meixi Academy, "a man of solid thought, a man of the Ming Dynasty and righteousness", and local people recommended Xu Jiongwen. When Xu Jiongwen first served as the head of Meixi Academy, he had not yet received a tribute (he was a tribute from the twelfth year of Yongzheng), and was appointed as an exception for "practicing the Jingming". During his tenure as mountain chief, students competed to go to school, and Shi Yuanfu went out of the door.
Gao Yi, who studied at Meixi Academy, later wrote "The Teaching Record of Meixi Academy", in which he said: "The great one of Yueqing Academy, with Meixi as the most important, regards the Ying Mountain of the Great Jing, the Golden Ao of the White Elephant, and the Wandering of the Mount Yutai. From the Qing Dynasty to the season of Guangxu, for more than a hundred years, the head of his courtyard mountain was hired from other counties and people, so they were all temporary and famous in the world, from the tourists, the courtyard was always full. ”
Chen Shunzhi was erudite and versatile, and his poetry was specially skilled in calligraphy and painting, and he wrote "Tea Talk Xuan Poetry Collection" and "Lonely Island Zhi", etc. Jiaqing twenty-four years (1820) was the chief of Meixi Academy. Lin Qiheng's "Small Biography of Mr. Chen Chundi" said: "In his later years, he lectured at Meixi Academy, and many celebrities in Leyi were under the door. After moving to Jin'ao Academy for one year, Guan XiangShan for one year, from the tourists are extremely popular choice. ”
Zhang Zhengong works poems, books, paintings. In the fourth year of Daoguang, when Zhang Zhenkui was twenty-seven years old, he and Ruian Bao Zuoyu served as the chief repairer of Daoguang's "Yueqing County Chronicle". After that, he served as the county school instructor of Changshan (present-day Quzhou City) and the teaching of Zhenhai County. After Tongzhi rebuilt Meixi Academy in the third year of Tongzhi, he hired him as the head of the mountain, and Tongzhi died of illness in Meixi Academy in the fifth year (1866).
Cai Baodong was a disciple of Xu Deyuan, and after taking the entrance examination, he lived at home for a long time, teaching and writing for the rest of his life. Guangxu's "Yueqing County Chronicle" says that he was "extremely tall and short, learned poetry, refined the body of the Six Dynasties, and possessed the sensitive talents of the four masters", and wrote the "Meige Poetry Anthology", the poetry collection collects "Meige Poetry Grass" and "Chang'an Youcao", and the "Preface to the Dream of the Red Chamber" in the Piao style.
Chen Dichen successively served as the head of the household department, the teacher of the Beijing Normal University, the supervisor of the Liangguang Dialect School, the speaker of the Zhejiang Consultative Bureau, and a professor at Peking University after the Xinhai Revolution. Chen Dichen was an outstanding educator, bourgeois thinker and accomplished historian in modern times, known as the "Great Confucian of Zhejiang" and "Giant of Historiography" in the late Qing Dynasty and the early Ming Dynasty, and together with Chen Qiu and Song Shu, he was known as "Mr. Dong'ou San", and wrote many works. Before and after zhongju, he served twice as the head of Meixi Academy, and also taught Pingyang Longhu Academy, Yongjia Luoshan Academy, and Hangzhou Yangzheng Academy. Famous people such as Ma Sulun, Xu Deheng, Feng Youlan, jin Yudian and so on have gone out of their way or been influenced by them.
Among these six, Chen Shun was the chief of ancient Chinese poetry; Zhang Zhenkui was longer than the classics; Cai Baodong was known for his literary talents and longer than the body; Wang Xunxuan was known for his wind and festival; Huang Dingrui was in poetry; and Chen Huangchen was longer than history. Among these six mountain chiefs, Chen Dichen was a figure with national influence, as Gao Yi said: "Hubu himself became a jinshi, and he tasted the two main chaires of the Beijing Normal University, supervised the two Cantonese dialect schools, and went in and out for decades. From Beijing to Guangdong and Zhejiang, protégés and disciples all over the sea, especially many rose to become hearers. The scholars who passed on it were wider than Mr. Chen, Zhang, Cai, Wang, and Huang Zhu. His two long Meixi Academies had a great influence on Meixi Academy, and Meixi Academy entered its final glorious period because of him, and Yueqing "changed for the sake of shixi", that is, Yueqing intellectuals began to transform, and a group of intellectuals different from the tradition appeared in Yueqing.