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About the relationship between “Mencius” and “Teaching and Coaching System”
Author: Yu Heng (Postdoctoral College of Teaching and Coaching Science, Hunan Teachers’ School)
Source: “Original Dao” No. 36, edited by Chen Ming and Zhu Han, Hunan Major Bookstore April 2019 edition
Time: Confucius was in the 2570 year of Ji Hai Xuanyue on the 2nd day of Wu Zi
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(Jiao Xun: “Mencius’s righteousness”, published by the Chinese Book Bureau in 1987)
Content summary: “Mencius” “Teng Wengong asked the country” chapter important discussion on the field and the teaching system, but the problems related to this Chinese are also the main ones. The theme of this chapter is “nurturing” and “teaching”, which is related to Confucius’s idea of ”teaching it rich”.
The basic meaning of teaching is to teach and cultivate, and to educate and educate. The Xia, Shang and Zhou dynasties all had their own field training systems, namely, payment, assistance, and tuition; and they also had their own teaching systems, namely, school, order, and school. “In fact, they are all titans” and “Study for the three generations” explain that the three generations of field system and the teaching and coach system have similar locations.
Based on the well field, it can form a community, or even expand to the page, and the divergent administrative district plans have become the highest in both country and country from the basic level. The content of social teaching is “Ming people”. The consequences should be “death and migration without leaving the country, the country is in the same well, the income and expenditure are close friends, the same boat is in harmony, and the disease is supported, so that harmony will arise.” A step further can lead to the relationship between teaching and nursing and memorial service.
In summary, “the territory is not bounded by borders”, “Good governance is not as good as good education to gain the people’s aura”, and teaching and education are the main ways to achieve tyranny and domineering.
Keywords can clearly see this kind of relationship:
(1) The Xia Hou family was fifty at the age of fifty, the Yin people helped at the age of seventy, and the Zhou people were hundreds of times, which was actually all. 未分 means to be stumble; help means to be stumble. (2) Set up a school to teach it. 未分 means to be stumble; 未分 means to be taught; 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 小樹屋 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未分 means to be stumble. 未� It is called 博; the three generations of learning shared it together, which is why people are in harmony.
From the previous two articles, it can be seen that the Xia, Shang and Zhou dynasties had corresponding fields and teaching systems, and each had their own corresponding teaching systems. Since 小班教學 Mencius said it in terms of the corresponding aspects, the correlation between them is also unknown.
In fact, from the analysis of Wen Tian’s vocation, the above two articles are the specific and subtle of the following chapters. The previous chapter says: “Those who have constant production have perseverance, while those who have no permanent production have no perseverance. Without perseverance, let go of evil and extravagance, and do nothing for oneself. When you get involved in the crime and then punish it, it is a matter of being unfamiliar. How can there be a benevolent person who is in power and can be fulfilled? ”
This chapter is divided into two parts. The first half of the door is to organize the property of the common people, and the second half talks about teaching and education. Therefore, the first half of the door should be a