刘基教育思想研究

发布时间：2018-06-24 01:45

本文选题：刘基 + 教育思想　；参考：《山东师范大学》2009年硕士论文

【摘要】： 本文主要通过刘基的生平和教育活动,刘基培养“大贤”的教育目的及其实现途径,重德致用的教育内容以及他的学习观等几个方面来论述刘基的教育思想的。刘基与教育有很深的渊源关系,从家世上说,刘基自六世祖自刘尧仁起便偃武修文,并且以从事教育者为多。刘基自己仕元期间,也曾经担任儒学副提举一职。教育目的之与元末明初时期的刘基,主要表现在应当培养什么样的人才的问题,中国传统的儒家文化把“圣人”作为教育和人生的最终目的,然而这一目标太高太远了,中国历史上自孔子之后便再也没有出过“圣人”,因此后学便退而求其次,把贤人作为教育的目的,而刘基则把“大贤”做为教育的目标,刘基认为“才全德备”者为“大贤”。如何才能实现这一目的呢?刘基认为主要途径有两个:一是“以道养贤”,即用对待人才的方法(“道”)来对待人才(“贤”)。也就是说应当创造出良好的用人环境。二是“试之事而后识贤”,即通过实践来鉴别人才,使用人才,锻炼人才,培养人才。也就是通过对真才实学的饱学之士的选取和重用来影响人才的学习取向。刘基继承了中国传统的“教育经世”观念,一方面他认为教育应该具备“德成而不失其则”的功能,也就是说教育应该是以提高个人的德行为主要内容的。他指出元末学校教育的弊端是“主以文墨为教弟子,上者华而鲜实,下者习字画以资刀笔官司,应酬廪粟之外,无他用心”,认为这种“文墨之教”是无法代替德教的。另一方面,刘基认为通过学习后能应用的才是好的学习内容,才是问题的核心和关键。他说“夫学也者,学为圣人之道也,学成而以措诸用,故师行而弟子法之……今之学主以文墨为教,弟子上者华而鲜实,下者习字画以资刀笔官司,应酬廪粟之外,无他用心,其亦异乎予之所欲为者乎?”也就是说,如果所学的内容对社会、对个人没有用处,这样的学问又有何用呢? 刘基认为人的学习是人的本性,是每一个有上进心的人的本能,他曾经感慨地说,虎的爪子比人锋利,牙齿比人坚固,可为什么人可以轻松杀死老虎,而老虎只能被动地被人杀掉呢?原因就是老虎用的是笨力气,而人却用的是智慧啊(人用智慧借助于刀、枪等外物)!而人的智慧是从哪里来的呢,结论当然是学习。作为一代学人,浙东知识分子的领袖,刘基在学习上有他独到的认识。这首先表现在他认为学习应该不拘一家一派,而应博采众长上。刘基本人就是多种学说的集合体,从他留下来的散文上、诗词上、各类题记和事功上都可以看出这一点,在他身上既有宋元以来的理学化了儒家思想、也有道家思想、永嘉学派的思想、甚至佛家的思想。在《郁离子》中他把学习的过程比喻成采药的过程,列举了各种各样的药物:“中黄之山有药焉,龙鳞凤葩,玉质而金英,宵纳月彩,晨f^日精,宅厚坤以为家,澡沆瀣之流荣。其味不苦不酸,其性不热不寒,淡如也,淳如也,其名曰芝。得而服之……”对这些药应该多采,并且分门别类好好收藏,说明了平时多学习、多积累,免得“书到用时方恨少”的道理。刘基的教育思想在今天也还仍有他的现实意义,如他的“教为政本”与今天的“科教兴国”的国家战略,“人才系国运”与国家的人才战略的一致性等方面。
[Abstract]:This article mainly through Liu Ji's life and educational activities, Liu Ji training "great virtuous" education purpose and its realization way, the education content and his study view to discuss Liu Ji's educational thought.
Liu Ji has a deep relationship with education. From his family and world, Liu Ji has been working as an educator from the six ancestor Liu Yaoren, and in the period of Liu Ji's own official Shi Yuan, he also served as a deputy to Confucianism.
The aim of education is Liu Ji in the period of the late Yuan and the early Ming Dynasty, which is mainly manifested in the question of what kind of talents should be cultivated. The traditional Chinese Confucian culture takes the "Saint" as the ultimate goal of education and life. However, this goal is too far too far. Since Confucius has never been "sage" since Confucius, the later learning has returned. Secondly, we should regard the sages as the purpose of education, while Liu Ji regards the "great virtuous" as the goal of education. Liu Ji holds that "only those who are fully prepared" are "great virtuous".
How can we achieve this goal? Liu Ji believes that there are two main ways: one is to "foster the virtuous", that is to use the method of treating talents ("Tao") to treat the talents ("virtuous"). That is to say, we should create a good environment for the use of people. Two is the "try and then know the good", that is, to identify the talents, use the talents, and exercise the talents through practice. To cultivate talents, that is, through the selection and reutilization of genuine and knowledgeable scholars, will affect the learning orientation of talents.
Liu Ji inherited the traditional Chinese concept of "education through the world". On the one hand, he thought that education should have the function of "virtue and not lose it", that is to say education should be the main content of improving personal behavior. He pointed out that the malpractice of school education in the end of Yuan Dynasty is "the LORD teaches disciples with ink and ink, the upper is bright and fresh, and the next is a calligraphy and painting." On the other hand, Liu Ji thinks that it is the core and key of the problem that it is the good learning content that can be applied after learning. The son of the law. The master of the present school is taught by the ink and ink, the disciple is in China and fresh, and the next person learns words and paintings to fund a knife and pen.
Liu Ji thinks that human learning is human nature. It is the instinct of every progressive person. He once lamented that the tiger's claws were sharper and the teeth were stronger than people. Why can people kill the tiger easily and the tiger can only be killed passively? The reason is that the old tiger uses the clumsy and the human use is the wisdom. Wisdom comes from knives, guns, etc, and where does human wisdom come from? The conclusion is, of course, learning.
As a generation of scholars, Liu Ji, the leader of the intellectuals in eastern Zhejiang, has his unique understanding of his study. First of all, it is shown that he thinks that learning should be not restricted to one school, but that Liu Ji himself is a collection of various doctrines, which can be seen from his prose, poetry, all kinds of inscriptions and deeds. In his body, the Confucian thought, Taoist thought, the thought of the Yongjia school, and even the thought of the Buddhist family had been made since the song and Yuan Dynasties. In the "Yu" ion, he compared the process of learning to the process of taking medicine, and enumerated a variety of drugs: "the mountains of the Middle Yellow River have medicine, dragon scale, Phoenix flower, jade and gold, the night, f^ NISSEI, house in the morning." It is not bitter and sour, its sex is not hot and cold, and it is as light as it is. Chun is also known as "Zhi", which should be taken and taken.
Liu Ji's educational thought still has his realistic significance today, such as the national strategy of "teaching for politics" and "rejuvenating the country by science and education" today, and the consistency of "talent system national transportation" and the national talent strategy.
【学位授予单位】：山东师范大学
【学位级别】：硕士
【学位授予年份】：2009
【分类号】：G40-092

【参考文献】