Chapter 16 Chinese Educational System and Educational Thought-4

Four The education system is built on the top, while the social atmosphere is on the bottom.The public education system of the Western Zhou Dynasty was destroyed. Fortunately, the social ethos of the pre-Qin period in the Warring States period was swelled, so the establishment of the public education system of the Han Dynasty was reopened.However, after the Eastern Han Dynasty, political disintegration made it impossible to reunify. The education system during this period should be described in two parts, one is family education, and the other is temple education. The rise of the gentry gates had laid its foundation in the late Eastern Han Dynasty.Now the central government is changing like a game of chess, but the family has its own traditions, and the line continues.Outwardly, wars and disasters can be found in disguise, but inside, wealth and comfort are at ease.The center of gravity of society, the lifeline of culture, whether it is the bottom or the top, all rest on this.After the unification of the Sui and Tang Dynasties and the opening of a new era, the family of this generation still exists, and it has the potential to continue to flourish.This is by no means accidental.Nearby people say that the family status at that time was a disguised revival of the ancient feudal aristocracy.In fact, in order for a force to exist and maintain, it must have some inner vitality.At that time, the inner vitality of the family was being educated in the family.

Family status only emphasizes education, so it is called family law, family model, family education, and family tradition.All methods and morals are family-centered.The matter is presided over by Yu Xian's father and brother, and Geng Yang is served by Yu Xian's children.At that time, Mr. Zhuang's talk was clear, and it had been respected by people in the family.This long will be criticized by later generations.However, Mr. Zhuang's talk has actually become a part of the life of the people in the family at that time, rather than supporting the first force of the family.Whether it is an outing, a banquet, or even a wedding celebration, it has become a place for casual conversation.After the guests and friends have gathered and lingered for a drink, someone will put forward a topic, either to advocate and develop it on the front, or to refute it on the negative side.This is also a part of raising and cultivating in the philosophy of life, from education to game.In the game it is educational.This can also be said to be the highest art in life.In fact, the word "ru" in Chinese Confucianism has artistic meaning.Therefore, it can also be said that the art of life is the morality of life, and the morality of life is the art of life.This is one of the greatest characteristics of Chinese culture.The fact that the Chinese gentry became a family also has profound meanings, which should be specially discussed.

It is necessary to maintain a family status, so a calm and negative attitude towards external events is an expedient method in troubled times.At that time, the family status was outside the clear talk, and the cultivation of various literature and various arts was emphasized.In both aspects, it also has excellent performance.Although it is not enough to cultivate the spirit of struggle in this great era, the family status at that time is like an oasis in the desert and a clear abyss in the torrent.Tian Tui is peaceful, although he has no achievements in affairs, he is still small to protect himself and big to protect his family.Zhuang Lao's Taoist righteousness can be said to have been properly used at that time.

There is another layer, which is neglected by later generations, is the etiquette in the family at that time.This inherits the Confucian tradition, which is also the tradition of Confucianism.At that time, the family status could be strictly observed and played according to the situation, especially at the end of mourning clothes.This is the inheritance of the patriarchal law and filial piety of the ancients. It was properly considered and invented in accordance with the actual situation of the family at that time.Because Lei Cizong was good at teaching mourning clothes, he held the same respect as Zheng Xuan at that time.Du You's "Tong Dian" in the Tang Dynasty contained all the research on mourning clothes at that time, and became one of the most complicated and difficult historical materials in the study of rites in the Confucian classics. Those who must know.Its role is even higher than Lao Zhuangqing's talk about various literature and art.If, from the perspective of others, we only talk about the political status and economic situation of the family at that time, thinking that we can grasp the reason for the existence and continuation of the family at that time, it is ultimately superficial and unreasonable.You should know that those who study this are academics, and those who pursue this are customs.And the reason why the academics and ethos of this generation have been accomplished is mainly in education.This means that the education of the family at that time must also have its own set of unsystematic systems.

Secondly, it should be related to the monastery education at that time.When Buddhism came to the east, there must be a large number of monks accompanying it.In other words, those who came to China were doctrines, not believers.The elaboration of teachings and the dissemination of teachings are all the affairs of Chinese monks.At that time, eminent monks and great virtues appeared one after another.In particular, there is Dao'an in the north and Huiyuan in the south.Although he is a foreigner, and his teachings are based on Buddhist principles, but in terms of his typical characters, he is like a master of a generation. He is different from the pre-Qin Confucianists and Mohists, and even the Han Confucians.Tao lives in troubled times, lives in mountains and eats woods, and escapes to give lectures.Followed by disciples, more than four hundred people.Displaced and displaced, prepared for hardships.Later, he was detained by Zhu Xu, but he was divided into Zhang's disciples, each of whom followed suit.All the virtues on the road are taught.But Huiyuan didn't hear a word.Yuan knelt down and said: "I have no training Xu, and I am afraid of inhumanity." An said: "If you are like you, how can you worry about each other again?" Yuan then crossed the river with dozens of disciples.Xi Zouchi saw Dao'an in Xiangyang, and wrote with Xie An, saying: "Come here to see Shi Dao'an, the master and apprentice respect each other respectfully, lavishly, which is something I have never seen before." Huiyuan is in Lushan, and the monks gather together , Mount Lushan is known as the residence of morality.According to legend, he established the Bailian Society, and there were 123 people who swore to join the society, and many of them were famous insiders.The authenticity of this matter is uncertain.In short, there is absolutely no doubt that Yuangong Kuangfu Fengjiao was widely spread in southern Xinjiang and deeply irrigated future generations.And the successive monks who spread the Buddhadharma are more difficult than those of Mo, Meng, Ma, and Zheng in the previous life, and they are definitely not inferior.If you are not a great virtue, you will not promulgate the wonderful Dharma.If there is no merit of education, the eminent monks of high morality will not have the chance to follow them.

And the eminent monks at that time were all familiar with the study of Fang Nei.Xi chiseled his teeth and praised Dao'an, and he read all kinds of books inside and outside.Huiyuan lectured on the Sutra of mourning, and Lei Cizong, Zong Bing, etc. also took the scroll and accepted the decree.Another example is Liang Liuxie, who has been living in the monk's residence for more than ten years.At that time, monastic education must also have its own set of unsystematic systems.Try to read "The Biography of the Eminent Monks" and give the biography of each of them, and you can get a general idea.Therefore, people at that time, if they were not in the family, they returned to the temple.There is an educational force behind each of them that makes it so.And between the two, they are actually connected.The monastery is protected by the family, and most of the people in the family also believe in Buddhism, or become monks.For example, Liu Yanhe is not a member of the family. It is easy to know that his education was influenced by the monastery.

If we use the family status and monk temples at that time to simulate the European Middle Ages, if we compare the feudal nobles with the family status and the Christian churches with the monk temples, there are obvious differences between the two ends.One is in China, although the north and the south are divided, each still has a unified government.The second is far from the Western Zhou Dynasty, the Spring and Autumn Period, the Warring States, Qin and Han Dynasties, and the cultural traditions, books and cultural relics for thousands of years are all there.Therefore, except for the addition of a new Buddhist doctrine, the academics and figures of the past six hundred years are still in line with each other, neither interrupted nor special.Although there are small differences, there is no harm to the great unity.That is, people in Buddhism also have the blood of the past cultural traditions, and the spirit is stained.They don't exclusively believe in foreign religions, and they are hostile and repulsive to China's own traditions, and they are not coherent.This is also one end that can be paid attention to.

The education in the Three Kingdoms, the Two Jins, and the Southern and Northern Dynasties described above should be the fourth period of the evolution of the Chinese education system. Now that the reunification of the Sui and Tang Dynasties is underway, it will be the fifth period.