儒者之“学”:修身与学艺——以《四书》为中心的义理阐释  

"Learning" of the Confucians:Self-Cultivation and Knowledge and Skill Learning: An Interpretation Based on The Four Books

作　　者：于述胜[1] 包丹丹[1] 

机构地区：[1]北京师范大学教育学部,北京100875

出　　处：《教育学报》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

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.

关 键 词：修身 学艺 “目的-手段”之学 “意义-兴发”之学 

分 类 号：G529[文化科学—教育学]