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
《论语》的创作者
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来自 Xi'an Jiaotong University 的课程
中国哲学经典著作导读
225 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
Next,
as a collection of dialogues,
The Analects involve Confucius and his disciples,
and the disciples' disciples.
For example, in Tai Bo of The Analects,
a dialogue between Zengzi
and his disciples is recorded:
What did Zengzi say?
Zengzi was ill,
and he called up his disciples
and said:
"Look at my feet and my hands!"
Just as it was said in the Book of Songs:'
Trembling with fear, as if standing over a deep abyss,
as if treading on thin ice'.
From now on, I know I shall be immune of
disasters and misfortunes.
another dialogue between
Zi Zhang and his disciple Zi Xia in The Analects
is also recorded in Zi Zhang.
it is put this way:
"What did it mean?"
One of disciples of Zi Xia
consulted Zi Zhang about
how to communicate with others.
Zi Zhang asks:"What did Zi Xia say?"
The disciple answered:
"Zi Xia told me that one should communicate with the people who could be communicated with,
and refused the ones who could not be communicated with.
Zi Zhang says:
It's different from the way I heard about:.
a gentleman should
not only respect virtuous people,but also tolerate the ordinary ones;
not only appraise the kind-hearted people,
but also sympathize the less capable ones
.If I'm virtuous enough,
what can I not tolerate?
If I'm not virtuous,
others will refuse to communicate with me,
how can I refuse others?
Thus, after making a general survey of The Analects,
since the objectives of dialogues
are Confucius, his disciples
and disciples' disciples,
so to some extent,
The Analects is a book written collectively.
Finally, as a collection of dialogues,
owing to its disunity of the dialogue subjects,
it is often misunderstood
for many people regard the speeches
in the book as Confucious' invention.
For example, they take what Zengzi said as Confucious said in the following speeches.
It is actually
what Zengzi said.
Zengzi here wanted to say:
scholars should d be valour with far-reaching goals and strong will.
Why?
Because he needs to sustain great missions and has a long way to go.
Why the responsibility are great?
Because he regards achieving benevolence in the world
as his responsibility,
desiring to change moral chaos into moral harmony.
So his responsibility is great.
And the way is long as he must keep striving for it till the end of his days.
As we all know, this speech of Zeng Zi actually
develops Confucius' thought that the goal of scholar's life is to achieve morality.
His speech and Confucius' thought
constitute the original doctrine of "scholar" in Chinese culture.
From then on, "scholar" began to appear
on Chinese historical stage
and become the main undertaker of Chinese culture.
in Han Dynasty, Li Ying said that
a scholar should take enlightenment by education and right from wrong as his mission.
In Song Dynasty, Fan Zhongyan said:
Worry first and worry about,
after the world to enjoy.
These are all scholars' typical celebrated dictums of
undertaking responsibilities.
Others also quoted the saying: "He who's an official can excel in learing,
and he who excel in learning can be an official."
They use the speeches of Confucius his own to attack him,
considering the thoughts of Confucius are those about wealth and position.
Actually, Confucius spent all his life in explaining that
morality is the foundation of conducting oneself in society.
It is what is called: "It's never too late to mend".
In order to achieve Confucian political ideal,
he spared no effort.
He did not concentrate on
the high position and great wealth of his own,
on the contrary, he considered selfish behaviors as a kind of disgrace.
Confucius said in The Analects:
It means that
if the world is peaceful,
I'll choose to be an official.
If the world is not peaceful, I'll live in seclusion.
If the politics is clear and bright, as an individual,
it is shameful if I'm still poor.
In contrast, if the politics is not clear and bright,
as an individual, it is also shamefulif I'm wealthy.
Confucius also said in The Analects:
If a scholar is dedicate to morality ,but feel disgraced about coarse food and clothese,
you should not talk with him any more.
Confucius is strongly opposed the idea that
the purpose of learning is to be official and make fortune.
Confucius said in The Analects:
it is not easy to find one who has studied for three years, but is still not an official.
sincere belief and diligent study, and holding on even to death to perfect one's virtue.
Here Confucius highly appraises the ones who study for three years
but still do not want to be officials and make fortune,
which overthrows others'accuse
of his saying:"He who's an official can excel in learing,
and he who excels in learning can be an official."
But it is not said by Confucius,
but is said by Zi Xia in The Analects.
In conclusion, as a collection of dialogues,
The Analects covers the dialogues of Confucius and his disciples,
as well as his disciples' disciples.
Hence The Analects is regarded as
a book collectively written by the Confucians.
