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Mencius’ “Miaoyu” and the teaching of life that revitalizes classical life
Author: Ke Xiaoxiao
Source: Author Author Authorized Confucian Network, Originally published by “Hunan Teachers’ Scientific Reports on Science and Technology of the University of Hunan Province” No. 4, 2020
Time: Confucius was in the 2570s Gengzi June 29th, Guisi
� Isn’t it a thing that classical in modern society that has been used to be? Is classical teaching really necessary and unhelpful for modern society? This is almost an important question that has to face when discussing classical teaching tomorrow. Faced with this problem, re-reading Mencius’s “Miao Metaphor” can be helpful. The so-called “seedling metaphor” is to use the growth of seedlings to metaphor the teaching process, which has become a key demonstration in Mencius’ teaching thinking.
However, before we specifically develop the “Miao Metaphor”, we must first face the logical difficulties in a way of discussion: unless we first prove that modern knowledge is still useful tomorrow, the request for help to Mencius is in accordance with the law; and in order to demonstrate the usefulness of modern knowledge, we try to help Mencius first. It seems that the first thing to do about Mencius’s help is to face the doubts that classical conforms to the law, because Mencius was a predecessor more than two thousand years ago. Is it difficult for his thinking to lag far behind the times? Will the thoughts more than two thousand years ago still have real meaning tomorrow? Such doubts have become the primary problem for all theoretical thinking and policy discussions in front of every classical teaching researcher and practitioner.
However, just complain about your daily experience and you will immediately discover that this type of doubt actually has only abstract logical energy and does not have the work of teaching yourself as a teaching guide. For example, the “1+1=2” taught in kindergartens or elementary school classes is undoubtedly Chen’s mathematical knowledge, but people do not doubt why tomorrow’s children still have to learn such Chen’s knowledge. For example, “https://blog-tw.net/Sugar/”>博官网 VIP心” is also Chen’s ethical knowledge. Chen is almost like human civilization, and it is widely present in classical texts of various civilization traditions, but no one will doubt that tomorrow’s children should learn “https://blog-tw.net/Sugar/”>博官网” “1+1=2” or “honest” and “love” are certainly classical knowledge that predecessors have long discovered, but it is also a new knowledge that every child of tomorrow needs to discover from the beginning.Know. For humans, walking straight is Chen’s skill, but for every kid who staggers in learning is a new achievement. Isn’t this the essence of teaching when I discovered the knowledge that predecessors have discovered? Isn’t this a work that reverses the occurrence of all teaching processes?
It can be seen that classical does not mean modernity. Modernity is something that has been passed, classicality is the eternal life activated from the head in every era. In this meaning, the essence of classical teaching is the contemporary teaching of life – not only in the contemporary we are in, but also in the contemporary that people of every era are present. This is like the growth of seedlings: the growth of every seedling is the growth of the seedling itself, and no one can replace it. Chen’s work, which has been repeated on countless seedlings for thousands of years, is still a brand new job for the seedlings in front of him. For the growth of such a seedling, the teaching staff should neither “criticize the backward” to hinder it from Chen, who is responsible for its growth methods (Mencius said “Don’t forget”), nor should they “support the seedlings to help grow” (Mencius said “Don’t help grow”).
So, if you want to understand the real difficulties faced by classical teaching in modern society, you must get out of the ancient and modern contradictions based on emotional logic mentioned below; and if you want to get out of the abstract ancient and modern contradictions, you must first clarify what “contemporary” is. Only by truly understanding what “contemporary” is, can we revitalize classicalism and return to the essence of contemporary life teaching that classical teaching is the essence of contemporary life teaching. And all these thoughts can be achieved with the most basic enlightenment from Mencius’s “Miaoyu”.
The “contemporary” original meaning, the growth of seedlings, and the “living classical”
Nietzsche once wrote a bloody abstract description about the dilemma of classical teaching in modern society. This is a double dilemma, and the problem lies in both students. On the students, when “a teacher happily brought the students back to the far-reaching ancient Greek world, and back to the real hometown of teaching, but less than an hour later, the student grabbed a paper, a fashionable novel, or any teaching reading whose style has been branded with the evil seal of the present teaching wild…” The situation in the teachers is: “A professional is like a factory worker, who finally pulls a specific screw or manipulates it throughout his life. A particular thing or machine… People put on such a painful reality a great coat of thought, and even regarded the narrow professionalism of our learners and their increasingly biased belief in true education as a moral phenomenon: ‘burying the small things’ and ‘integrity’ became the highest verb; for the uneducated and uneducated outside of the profession, they were regarded as high-priced pride and self-sufficient ambitions. ”[Netzsche: “On the Future of Our Teaching Institutions”, translated by Peng Zhengmei,Sun Zhou Xing School, Commercial Printing Library, 2019, pages 30-32. ]
The classical teaching dilemma described by Nietzsche is not a new problem. Or maybe, the dilemma that classical teaching suffered in modern times is not a problem that only arises in modern times. The conflict between ancient and modern Chinese literature in Chinese history, the contemporary evolution of politics and personality described in Volume 89 of Plague’s “Fantasy Country”, and the failure of youth teaching that Aristophanes’ “Cloud” have been already thoughts in the concept of this problem. Mencius’ distinction between the interests of King Hui of Liang and the unique joy of King Xuan was also a meticulous teaching guide in the question of how classical teaching could be compromised. When King Xuan proposed the extremely generous schooling conditions, Meng Baoqing.com evaluation still did not accept the invitation to attend school (Mencius: Gongsun Chou II). It can be seen that the cat seemed a little dissatisfied when handing over the handover, and she mourned her for two mournings. sufficient knowledge.
However, why did predecessors begin to think about the modern situational problems guided by classical teaching before “modernity” came to an era? This is because “classical” and “modern” not only have historical contemporary meanings, but also have philosophical and teaching standardized meanings. The “ancient” and “present” in the normative meaning do not refer to two fixed historical eras, but to the difference between two career methods (including the teaching paradigm). Any era is an era that has developed in the power of ancient and modern times. There is no ancient and no ancient. In fact, it is not that there is the so-called modern and modern that has become a frozen pattern, and then there is the conflict between ancient and modern times; but that there is the conflict between ancient and modern times, and then there is the division between modern and modern times. The ancient and modern regions have occurred in every era, because only when this region occurs makes an era a era.
The so-called “contemporary” can especially explain this meaning. “Contemporary” is not a fixed era. “Contemporary” is always alive, referring to the era when people of every era are. The reason why a person can be in this era and be in it is because Zhang Li, a conflict between ancient and modern times, can open a field and allow people to be in it. The reason why every era can be “real” as a “contemporary” is because each era has its own struggles between ancient and modern times, so that that era can unlock the “real” of the times.
The “contemporary” is “into” the opening of the concept of contemporary problems, which is very similar to the mechanism of female college student nursing club‘s mechanism of children’s learning or seedling growth. In every moment of learning or growth, there must be a “moment””, [the “interval” of “instant” is what Heidegger calls “Augenblicks-Stätte”, see Martin Heidegger: Gesamtausgabe, Bd.65: Beiträge zur Philosophie (Vom Ereignis), Frankfurt am Main, 1989, S. 384, Related Analysis Go to Ke
