摘要
儒者之"学"的第一要义,就是"修身"。所谓"修身",不能被狭隘化为道德修养或道德教育,而是"仁—生"意义的开显、拓展和深化过程。它以"天—人"、"物—我"、"身—心"一体而相通为前提,在物我感通、身心相守中成就"诚发于中而形于外"的饱满人格。经籍性知识所以不可或缺,在于它们既是"仁—生"之境的表达者,也是"仁—生"之境的兴发者。作为实用技能之"艺"的学习,只有"依于仁",方能兴起于亲亲之家;"艺"而能"游",则让"仁—生"之境步入艺术化境地。"意义—兴发"的教育之学,可能成为我们超越"目的—手段"的先行割裂,重新领取传统思想资源和文化智慧的重要途径。
The key meaning of "learning" of the Confucians is "Self-Cultivation" (Xiushen). The so- called "Self-Cultivation" cannot be narrowly understood as morality cultivation or moral education, but the emergence, expansion and deepening of the meaning of "Benevolence-Growing". "Self-Cultivation", with the integration and communication of "Nature-Man", "Matter-I" and "Body-Heart" as its prerequisite, leads to a perfect personality of "thinking is consistent with behavior" in the communication between I and the matter and the integration of the body and the heart. The knowledge from Confucian classics is indis- pensable in that they express and launch "Benevolence-Growing". "Knowledge and Skill Learning" (Yi) can only be achieved by "depending on Benevolence"; and "Mastering knowledge and skills" but being ca- pable of " traveling" can make "Benevolence-Growing" artistic. The knowledge of education of "Meaning- Enlightenment " could be an important way for us to go beyond the "End-Means" and re-collect the re- sources and cultural wisdom of traditional thoughts.
出处
《教育学报》
CSSCI
北大核心
2013年第3期111-117,共7页
Journal of Educational Studies
基金
国家社科基金"十一五"规划教育学一般课题"制度变迁与知识生产"(课题批准号:BAA090012)研究成果之一
关键词
修身
学艺
“目的-手段”之学
“意义-兴发”之学
self-cultivation
knowledge and skill learning
the knowledge of "end-means"
the knowl- edge of "meaning-enlightenment "