这是一个全球化、信息化、快餐化的时代；全球化拷问着人们的文化根基，信息化拷问着人们的价值信仰，快餐化拷问着人们的经典阅读。 民族的就是世界的。为继承弘扬中华文化传统，我们特意打造这门课，希冀提供一个阅读哲学经典、传承中国文化、铸造民族精神的平台，让中国文化走向世界、走向未来。 本课分十个专题，分别介绍《周易》、孔子《论语》、老子《道德经》，《大学》与《中庸》，《庄子》，《孙子兵法》，《墨经》，《心经》，以及朱熹理学、王阳明《传习录》等著作和人物的思想。既有对儒释道经典的介绍，也有对理学、心学思想的阐释，以期以一种更广阔的视角看待中国传统哲学，让学生能够对中国传统哲学有一种全方位的认识。 课程大纲 第一章 《周易》导读 第二章 《道德经》导读 第三章 《论语》导读 第四章 《大学》《中庸》导读 第五章 《孙子兵法》导读 第六章 《墨经》导读 第七章 《心经》导读 第八章 《庄子》导读 第九章 朱熹理学相关著作导读 第十章 《传习录》导读
孔子的愿望
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来自 Xi'an Jiaotong University 的课程
中国哲学经典著作导读
220 个评分
从本节课中
《论语》导读
孔子是我国最伟大的思想家之一，同时也许也是对后世影响最大的一位。无论是他提出的“礼”、“义”观，还是他所奉行的“中庸之道”，都在中国传承了千年。上至帝王将相，下至贩夫走卒，都潜移默化地受着孔子的影响。理解孔子，是理解中国文化基因的必然。在本次课程中，妥建清老师将从《论语》的形式题材、文本意义出发，深入到孔子的学习方法、思想内涵，从而推至后世对于孔子的历史评价，以期能帮助你更好地理解孔子，认识到一个丰满的、立体的“孔子”。孔子作为儒家的创始人，他的思想始终扎根于中国传统文化的最深处，而他对于“仁”的体悟以及他的学习思考方法，也对我们当下的工作学习有着极强的现实意义。
与讲师见面
燕 连福教授
西安交通大学人文学院
韩 鹏杰教授
西安交通大学人文学院
龚 建平教授
西安交通大学人文学院
张 帆教授
西安交通大学人文学院
妥 建清教授
西安交通大学人文学院
李 重副教授
邓 妙子讲师
西安交通大学人文学院
雒 自新讲师
西安交通大学人文学院
the internal focus of “benevolence” thought lies in
individual autonomy and independence.
The consciousness of problems of “benevolence”
originated from the “violation of rite and music ” in the Spring and Autumn Period.
Confucius reconstructed the new order of social and cultural thought
on the basis of reconstruction of the humane mentality
to reach the goal of maintaining “rite”.
The people who undertake this important task should go to “scholars”.
Confucius emphasized “scholars should aspire for Tao”,
Zeng Zi stressed “"A scholar's aspiration must be far-reaching, and his should be strong
Shouldering the responsibility of implementing benevolence is quite difficult, isn't it?
Struggling for it to the end of his days is really far-reaching, isn't it?
In this case, scholars are endowed the noble and valuable accountability.
So, the identity of scholars
lies in the realization and maintenance of Tao,
it does not equal to Tao concerning individuals,
it has something to do with the nation and social stability.
It is stated in The Book of Rites
“When the great Tao prevails, the world is equally shared by all”.
While as the scholars who maintain Tao
intellectuals should possess the transcending spirits
It surpasses personal selfish
and treats morality as the altruistic responsibility,
then integrates individual life into
the grand narration of nation,
to highly praise individual sense of responsibility and independence.
It just like “I was bestowed morality by Heaven, how could Heng Tui treat me?”
“ Heaven will appoint Confucius as a saint to enlighten people.”
These all embody selfless spirit,
like “ A humane person is one who
helps others to be established when he wishes to be established himself, and helps others to be successful when he wishes to b successful himself.
To start from one’s own desires can be said to be a way of practicing humanity.”
“humanity” is to regard others as yourself,
and remove private interests.
The pursue for the value of “selflessness”
is not subject to selfishness but self-domain,
which shows strong independence and autonomy.
Just as it is stated in the chapter Shuer of the Analects,
“Confucius said, is benevolence far from me?
If I want it, it comes.”
As long as having the “selfless mind” and making decisions by yourself
shall we reach the state of “if I want to be benevolence and I will.”
While in the course of practicing Tao,
facing the reality of political darkness and all sorts of injustice,
scholars should not let matters drift in a retreated way
or give negative response,
By contrast, they should be brave to undertake responsibility,
like “people with lofty ideals,
never gives up benevolence to save his life, but may sacrifice his life to achieve benevolence.”
“A gentleman never violates benevolence even in a day.
He remains so even when he is in great haste or drafting about destitute.”
People with benevolence can be entrusted with a six-feet high orphan
can be entrusted with a state
if he can be unyielding in moments of crisis,
then he is indeed a man of honor.” and so on.
Scholars endures tribulations to constantly advocate morality and do good deeds,
increasingly promote the state of “selflessness”.
Either uphold for “righteousness”
like “The gentleman knows what is right; the small mind man knows what is profitable.”
or uncover “moral integrity”,
as claimed in "Neither riches nor honours can corrupt him, not shaken or modified by one's poverty or destitution, not subdued by force"
All scholars moved and inspired by the “selflessness” of Confucianism
continually examine the state of self-morality.
and to positively devote to the course of improving moral values.
In short, Confucius’ “benevolence” thought emphasizes that
“benevolence” is the foundation of “rite”,
“rite” is the purpose of “benevolence”,
and “rite” exists for “benevolence”.
which construct the basis of human mentality.
Although “rite” appears externally,
through the construction of humane mentality of “benevolence”,
it turns out to be internal need.
While emotional issues in daily life like
“being filial to parents” and “being respectful to elder brothers” based on parent-child love
is the foundation of “benevolence”.
In the course of practicing “rite”,
it is given the emotional matters of humanization,
externally showing the original humanitarian thoughts of loving others and democracy
like “to love others” ,“loyalty and tolerance”, etc.
Besides, it internally stresses individual independence and autonomy
so as to pursue the image of gentleman that is internally and externally refined,
and then reconstruct the new order of social and cultural thought
and change the world without morality into with morality.
