共查询到20条相似文献，搜索用时 31 毫秒
1.
叶罕云 《合肥教育学院学报》2008,(3):38-42
《子路、曾哲、冉有、公西华侍坐》中“侍坐”发生的时间与孔子“与点”的原因,一直以来是学术界争议颇多的两个问题。以“侍坐”发生的时间为切入点,考证“侍坐”不可能发生在孔子周游列国期间,也不可能发生在孔子晚年归鲁之后,具体当发生于孔子教育生涯前期的最后两年,即孔子四十八九岁时;并由此动态地把握孔子“与点”的原因,“胃然与点”是“与点叹己”与“与点与己”交融的复杂体验,是对曾点的关照,更是对自己生命的反思。最后,试图解决孔子“与点”这一文化史上的悬案,真正领悟本章的主旨。非“与点”,仅“各言其志”。 相似文献
2.
陈力祥 《衡阳师范学院学报》2008,29(5)
儒家早期经权思想是关于道德原则性与灵活性相统一的思想.孟子提出了"反经行权"思想,并开解决传统道德悖论之先河.王船山巧妙地将儒家经权思想运用到解决传统道德悖论的问题上,认为在礼用方面经权思想非常必要,提出了"因礼以达权"与"权伸而不损于礼"以及"循礼之经"与"行礼之权"的方法论思想,并认为道德悖论解决的尺度是"求其称".船山运用儒家经权思想成功地解决了传统道德悖论的问题,并将传统经权思想推向了新的高度,实现了礼之经权思想的价值开新. 相似文献
3.
《Journal of moral education》2012,41(4):509-527
This study examines early Chinese moral education—its curriculum, objectives and the philosophical assumptions underlying them—in its classical Confucian expression. It analyzes early Confucian debates on moral psychology, the Confucian moral curriculum consisting of model emulation, cultural practices and canonical instruction, and the methods and aims of Confucian statecraft. The study reveals how ancient Confucians integrated these components into a coherent discourse on moral education and its implementation for the related purposes of cultivating virtuous people and benevolent rulers. It explains why different early Confucians argued that ‘nature’ and ‘nurture’ must interrelate suitably not only for people to develop morally and prosper collectively, but also to moderate the ruler’s power by subjecting it to alternative sources of authority. This examination demonstrates that, contrary to modern criticisms of traditional Confucian culture and unlike contemporary uses of moral education in China, classical Confucian moral education was understood to serve aims quite different from either bolstering an autocracy or political indoctrination. 相似文献
4.
李承宗 《廊坊师范学院学报》2002,18(2):65-67,70
儒家文化对培养现代爱国主义情感有六个方面的积极作用：儒家“仁家”思想和群体意识利于爱国主义价值观的培养;儒家“孝悌”观念和“以和为贵”思想,利于安定团结局面的形成;儒家“自强”意识和求实主张,利于民族精神的养成;儒家重道德思想,利于社会主义精神文明的建设;儒家“革新”观念,利于改革开放的扩大;儒家“大一统”主张,利于祖国统一大业的完成。 相似文献
5.
High IQ is sufficient to explain the high achievements in math and science of the East Asian peoples
Richard Lynn 《Learning and individual differences》2010,20(6):567-568
It is argued that it is unnecessary to propose that Confucian values explain the high achievements in math and science of the North East Asian peoples, and that these can be satisfactorily and more parsimoniously be explained by their high IQs. 相似文献
6.
黄海娟 《五邑大学学报(社会科学版)》2007,9(1):25-28
大儒陈白沙是从祀孔庙的岭南第一人和唯一人，陈白沙从祀孔庙的成功为其“真儒”形象的确立奠定了基础。但陈白沙被提议从祀到从祀成功经历了漫长的过程，除了各种学术上的解释以外，这个过程交织着各种学术的和政治力量的较量，使陈白沙从祀孔庙事件显得错综复杂。 相似文献
7.
“秀才将军”吴佩孚,自诩儒家为其修身根底,在军阀丛立的民国如同鹤立。他的一生复杂得让人难以琢磨：他骄傲,目空当世;他曾跟上时代的节拍,他又落伍于时代的脚步;他愿意远小人,但他不能去小人;他自认懂得儒家政治,便可驾驭军阀,但他实际不懂军阀政治,不能军阀政治,不离军阀政治,又无法不卷入军阀政治,只好伴随着曙光辉明,娉牵着龌龊共舞。显然,他的政治情怀和意欲理想的作为,不能用现代人的眼光去考量。其“五四通电”、“国民大会建立”、“罢兵主和”及“故宫尚存”等人生轨迹和史实,展示出“秀才将军”悯民思想的侧面。 相似文献
8.
Unforgiving Confucian culture: A breeding ground for high academic achievement,test anxiety and self-doubt? 总被引：1，自引：0，他引：1
Lazar Stankov 《Learning and individual differences》2010,20(6):555-563
This paper reviews findings from several studies that contribute to our understanding of cross-cultural differences in academic achievement, anxiety and self-doubt. The focus is on comparisons between Confucian Asian and European regions. Recent studies indicate that high academic achievement of students from Confucian Asian countries is accompanied by higher levels of anxiety and self-doubt. After examining method, measurement, and context explanations of these findings, I argue that the culture of people living in contemporary Confucian Asian countries might be the driving force behind the combination of high achievement and negative psychological outcomes. Although forgiveness is a part of Confucian philosophy, people from modern Confucian Asian countries appear to be less forgiving than Europeans — i.e., they tend to disagree with statements that express toughness, maliciousness, and proviolence less strongly than Europeans. This relatively unforgiving attitude, coupled with the belief that effort rather than ability is the primary source of success, may be able to explain both high achievement and high anxiety and self-doubt among Confucian Asian students. 相似文献
9.
《论语·雍也》篇：宰我问曰：＂仁者,虽告之曰：‘井有仁焉’,其从之也？＂子曰：＂何为其然也？君子可逝也,不可陷也。可欺也,不可罔也。＂此章在古今解读中认为＂井有仁焉＂是＂井里掉下一个仁人＂,因此,诸家都围绕仁人是否＂随之于井而救之＂展开解读。显然,无论是否＂仁人＂,见死不救都与儒家思想不符,从而产生思想上的矛盾。其实,＂井＂应为他国,＂井有仁焉＂是＂某国有仁德＂,如此解读,文意、理义都通。《雍也》篇还有其他误读章,有必要辨正。 相似文献
10.
房伟 《齐齐哈尔师范高等专科学校学报》2010,(3):111-113
所谓文庙从祀制度是指以孔门弟子及后世儒家圣贤附祭文庙,从而彰显国家对孔子、儒学的尊崇.依照与孔子关系的远近和对儒学发展贡献的大小,文庙从祀可分为＂配享＂、＂配祀＂、＂从祀＂三个位阶.这一制度的形成,既有上古礼制作为依据,又有后代统治者及士人阶层的大力推动.从本质上讲,从祀制度代表了儒家道统的衍续,但政治势力特别是皇权的介入,使得这一制度本身体现出道统与治统的争斗与交融. 相似文献
11.
文质之辩是儒家政治哲学中心议题之一。孔子明确以＂与文＂＂尚质＂之微妙方式探寻丈质中和之道。董仲舒继承这一主题,并在政治哲学领域将之自觉展开,力倡“文德为贵”“任德不任刑”,为儒家文治、德政主张寻求天道观和经典论说的支持。在强调“质文两备”的前提下,更突出“先质后文”“承周丈而反之质”的时代文化精神走向和政治变革要领。董子更进一步提出“三代改制质丈”说,指出文质更替或忠、敬、文演替是主导历代文化精神特别是政教原则变化的核心法则。董子文质论对理解儒家政治哲学和人类政治生活本质都有重要启示意义。 相似文献
12.
CHARLENE TAN 《Journal of Philosophy of Education》2017,51(1):331-343
This article proposes a Confucian conception of critical thinking by focussing on the notion of judgement. It is argued that the attainment of the Confucian ideal of li (normative behaviours) necessitates and promotes critical thinking in at least two ways. First, the observance of li requires the individual to exercise judgement by applying the generalised knowledge, norms and procedures in dao (Way) to particular action‐situations insightfully and flexibly. Secondly, the individual's judgement, to qualify as an instance of li, should be underpinned and motivated by the ethical quality of ren (humanity) that testifies to one's moral character. Two educational implications arising from a Confucian conception of critical thinking are highlighted. First, the Confucian interpretation presented in this essay challenges the perception that critical thinking is absent from or culturally incompatible with Chinese traditions. Secondly, such a conception advocates viewing critical thinking as a form of judgement that is action‐oriented, spiritual, ethical and interpersonal. 相似文献
13.
洪永稳 《合肥教育学院学报》2014,(1):21-24
朱熹为了使人成为具有“圣贤气象”的人格境界,对审美教育的功能非常重视,论证了审美教育可以成为培养儒家所需要的人格精神境界的有效手段和重要途径。这主要表现为：第一,审美教育具有娱悦性功能,寓教于乐;第二,审美教育具有鼓舞性功能,振奋精神;第三,审美教育具有多样性功能,内外交养;第四,审美教育具有和谐性功能,合群有序。这些思想对于我们今天的人才培养有着一定的启示作用。 相似文献
14.
谢谦 《四川师范大学学报(社会科学版)》2006,33(6):79-85
以《史记》、《汉书》相关记载为据,分析儒学由边缘走向汉王朝政治文化中心的历史真相可以看出,董仲舒是在汉武帝已确认“罢黜百家,表章《六经》”的前提背景下,才有所谓“罢黜百家,独尊儒术”之建言,是附议而非创议。董仲舒所以被推为“一代儒宗”,是因为他始以阴阳推《春秋》灾异之变,属辞比事,古为今用,为汉代儒家学者随时变通转化角色意识建立了典范。董仲舒倡“王道三纲”,不惜违背先秦儒家的学术立场,而以黄老刑名学说修正儒家学理,昭示了汉代大一统专制政治下儒家学者的精神蜕变。 相似文献
15.
Dancing in the Fire: A Deconstruction of Clive Erricker's Postmodern Spiritual Pedagogy 总被引：1，自引：0，他引：1
Andrew Wright 《Religious education (Chicago, Ill.)》2013,108(1):120-135
Clive Erricker's proposal for a deconstructive postmodern religious education is critiqued. It is argued that it is internally incoherent, vulnerable to external criticism, and rooted in a confessional model of education. An alternative approach, rooted in critical realism, is outlined. 相似文献
16.
Thi Quynh Trang Nguyen 《师资教育杂志》2015,41(2):203-214
In an East Asian context heavily influenced by Confucian ideas on principles for living and behaving, ‘face’ plays a significant role in Vietnamese people’s thinking and behaviour. In the context of education, Vietnamese teachers’ concerns of saving face in classrooms have been implicitly taken for granted but not yet seriously examined in academic research. The paper addresses this gap in the research literature by presenting the results of interviews with 15 lecturers in a Vietnamese Teacher Training College. It is argued that the concepts of face and saving face are significant to the participants and their ideas of saving face are largely influenced by traditional Confucian standards in education. In particular, teachers are believed to save face by upholding the belief that they represent an unquestionable source of knowledge, maintaining a ‘noble distant image’ in relations with their students, and receiving respectful behaviours from their students. These beliefs could be one source of resistance to educational reforms regarding interactive pedagogies in Vietnamese higher education. It is argued that teachers’ concerns of saving face in Vietnamese classrooms deserve more attention from educational planners and researchers. 相似文献
17.
Thi Tuyet Tran 《Educational Research for Policy and Practice》2013,12(1):57-65
This article is concerned with the learning style adopted by Asian students who come from a Confucian heritage culture (CHC) such countries as China, Vietnam, Singapore, Korea and Japan are considered countries with Confucian heritage culture (Phuong-Mai et al. 2005). These students are generally viewed as typically passive, unwilling to ask questions or speak up in class and often based on memorising rather than understanding knowledge delivered by teachers. This learning style is claimed to be shaped by the CHC in Asian countries and receives massive criticism in the literature. This article aims to challenge this criticism of the passive learning style adopted by Asian students who come from the CHC. By conducting in-depth interviews with 10 Asian students from the CHC currently studying tertiary education in Australia, this article addresses the confusion between passive learning style and CHC, between memorising and understanding and between quietness and passiveness. Finally, if passiveness of Asian students is indeed observed in both Asian CHC countries and English-speaking countries, it is more because of situation-specific factors of teaching methodologies, learning requirements, learning habits and language proficiency rather than cultural factors. 相似文献
18.
李智伟 《淮北职业技术学院学报》2008,7(2):89-91
东亚地区在文化传统上与儒学有着深厚的渊源关系。儒家传统作为一种文化积淀,已深深地影响、制约着它所辐射的国家和地区。儒家文化虽然有它的博大精深之处,有些道德理想和价值观念在现代化的冲击下进入和成为符合现代市场经济的观念体系,并在东亚经济发展的初期发挥了积极的作用,但就其文化模式和观念体系而言,它毕竟是封建社会的产物,其负面影响不可避免。 相似文献
19.
马育良 《合肥教育学院学报》2006,23(2):1-8
情性本位，是中国文化的特质。而这种特质，又影响了中国传统主流思想哲学——儒学——之性情形而上学的形成。这种文化逐渐流转为一种同崇尚精神、理性的印度文化、希罗文化不同的情性本位的文化。但值得注意的是，西方后现代对理性的反思，似乎也并不意味着东方的情性文化和儒家的性情形而上学已经成为一种具有普遍意义的选择。 相似文献
20.
本文通过对英语教学与研究相关文献的审视,指出了当前中国英语教学与研究所存在的误区,即忽视或摒弃自身语言文化和身份特性。在教学中,刻意模仿第一语言英语,试图达到英语为母语说话者准确、流利、自如地使用英语的程度。在科研中,一味效仿西方英语研究模式,其关注点往往是有待完善的学生英语。与此同时,本文结合中国英语教学与实践的现状,对中国式英语进行反思,在此基础上,对中国式英语重新定义。运用传统的中国儒学原理,并融入相应的西方学习理论和语言学习理论,笔者提出了全新的中国式英语教学模式,旨在于帮助中国英语学习者在本土化双语学习语境中更有效地掌握和运用语言知识,提高语言能力,达到最大的学习效果。更重要的是,以儒学原理为指导的教学模式,将使我们在教学和科研过程中进一步完善自我,不失民族及文化特征,对学生和教师都提出了一个明确可达到的学习和培养目标。 相似文献