體驗區
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| 篇名 |
孟子與荀子的教育思想
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| 作者 |
張奉箴
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| 中文摘要 |
受業子思門人的孟子，和受業子夏門的荀子，是戰國時期儒家的兩位鉅子和偉大的教育家。他們所謂的教育便是現代人所謂的人格教育：教導人學為人之道。庶幾學成德滿後，可以齊家治國平天下。 孟子把教育青年之樂當作三大樂事之一。他倡導「性善」說。他認為：人的本質是善的，因此可以接受教育而成聖成賢。性善的人卻能做惡，這是因為不發展善性本質的緣故。 在個人教育方面，對於「教」，孟子強調因才施教，鼓勵、啟發和不教之教。對於「學」，孟子主張志向遠大，恆心到底，知急務重。他的性善說，給人修德行善的鼓勵，身為教師者，當珍惜並推崇和發揚孟子的主張。 尚禮勸學的荀子，摒斥天人的關係；強調教育是「化性起偽」；應當用教育來改變為惡的人性，使人努力行善，成為聖人。這便是荀子「性惡」學說的核心。 荀子認為教育是可能的，因為人類有可以明瞭仁、義、法、正的資質（理智），和可以自由實行仁、義、法、正的能力（意志），當然為行善避惡，造物主的協助是必要的，這點荀子卻沒有提及。 荀子認為教育的目的，是成為聖人。主要的教育方法是禮樂刑罰，人為習禮樂，需要師友的教導和切磋。 荀子要求受教者當虛心、專壹、恆心、努力、積善、化性、美身。他主張形式訓練，兼重經驗和推理。 荀子主張「性惡」，遭受儒家的難。但他繼承儒家，祖述禮學，在教學和修養方面確有許多卓見，得教育界借鑑。
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| 英文摘要 |
Mencius（孟子）, the most gifted of Confucius followers, and a moralist of talent, like Confucius, was a native of Lu（魯）, in Shantung（山東）, and whose traditional dates are 372-288, B.C. He was a high minded careful scholar, who attracted Students. Mencius proclaimed that man is by nature good（性善）, i.e., all men were born with the same kind of human nature, and that human nature is good. For Mencius, the good is that which is most fully congruent with human nature, and the relationship between ethics and psychology is very intimate. Man’s nature must be educated, but this was to be by an environment, made favorable by good will, by music, by art, and by kindly care of rulers. By “education” Mencius seems chiefly to have meant moral cultivation. This cultivation was aimed at preserving one’s original nature intact. He said that the proper cultivation of one’s emotional nature can be achieved only by the constant “accumulation of righteousness.” Mencius developed the two great principles of Jen（仁）and I（義）. He dwells on the innate goodness in the heart of man and on the role of education, the aim of which is to make this seed germinate. Because of the role thus assigned to education, Mencius was to be for centuries the favourite author of the School of the Scholars. The other great figure who built upon the basis of Confucius was Hsun K’uang（荀況）or Hsun Tzu（荀子）. He was a native of the state of chao（趙）, in Hopeh（河北）, and probably a little more than thirty years younger than Mencius. Hsun Tzu concerned for good government, but living in an age when violence was even more marked than in the times of Confucius and Mencius, contended that man is by nature bad（性惡）, i.e., men are evil by nature at birth, and all men are born the same. This evil nature, however, he held to be indefinitely improvable, because human being has a nature with a intellect to understand and a free will to decide. The change is to be wrought largely by educating man through the regular and proper observance of ritual, through the example of worthy princes, and through law. Study is the one means of bettering one’s self. However, Hsun Tzu was not merely an intelledctulist. He recognized the importance of the desires and the emotions and of regulating them with Li（禮）. He agreed with Mencius that the means of coping with desire is not to banish it-that is death-or even to diminish the desires, but rather to guide them into the proper channels. In Hsun Tzu’s day the stratification and even the organization of society had broken down to a considerable degree. Therefore, he was worried about the fact that men coveted the power and the possessions of others, and he advocated Li（禮）as a corrective. Hsun Tzu glorified the state which he would have enforce the right kind of education. In the face of confusion in existing society, he was an optimist, insisting that the universe is on the side of righteousness and that man’s evil nature can be modified for good by education.
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| 頁次 |
83-128
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| 關鍵詞 |
TSSCI
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| 卷期 |
4
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| 日期 |
198210
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| 刊名 |
教育學刊
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| 出版單位 |
國立高雄師範大學教育學系
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