東周的教育及學術思想（一）

THE ESTABLISHMENT AND DECLINE OF EDUCATIONAL SYSTEM IN THE PERIOD OF CHOU DYNASTY

賈馥茗(Fu-ming Chia)

《國立臺灣師範大學教育研究所集刊》 31期 (1989/06) Pp. 1-28

https://doi.org/10.6910/BGIENTNU.198906_(31).0001

並列摘要

In China, civilization began with the so-called sage leaders Emperor Yao (2357-BC) and Emperor Shun (2255-BC). After Shun succeeded the throne by Yao's abdication, he appointed Ch'i to be the Grand Minister of Education in charge of educating common people to make good interpersonal relations, which were the Five Human Relationships between princes and ministers, fathers and sons, husbands and wives, brothers, and friends. He took education as an important policy of the nation. To actualize the ideal of education, the emperor was supposed to be wise and virtuous, able to choose excellent officials to govern people, and to set up good examples for people to follow. Educational policy was carried on by dynasties Hsia (2205-BC) and Shang (1766-BC). A complete educational system was established in the beginning of Chou Dynasty (1122-BC). It is read in the Book of Rites of Chou (Chou-Li) that the system includes officers of the Grand Minister, Subminister, Country officer, District officer and the Head of village. The purpose of education of common people was twofold: to cultivate good characters for each person in order to live harmoniously and happily with others and to practice skills to make a living. Teaching materials were the Three Village Subjects: (1) the six virtues: wisdom, benevolence, sincerity, righteousness, moderation, and harmony; (2) the six obligations of conduct: filial piety, brotherliness, kindness, love of kin, endurance on behalf of others, and charity; (3) the six arts: propriety, music, archery, charioteering, writing and mathematics. Another function of the Grand Minister of Education was to work together with the Grand Minister of Religion whose chief duty was in charge of the national office of ceremonies, and one of whose subordinates, the Master Musician was in charge of teaching music at the university in addition to the other studies of the five classics. The university was located in the capital of the King. Its function was to educate the young of aristocracy and distinguished youth of common people to be officers in the future. Either education of common people or at the university were ethically and technically oriented. The former was for the cultivation of good characters while the latter was for practical usage or living. In the beginning of Chou Dynasty, a feudal system was founded to secure the throne. But in the latter Chou period (771-221 BC), as some of the feudal lords encroached other state to enlarge their territory, their loyalty to the King declined, and the feudal order was destroyed. Busying themselves in enlarging territory, feudal lords had little concern about education of people. While as people served war for the lord, they had little chance to receive education. Eventually the university was closed, and the educational system was destroyed. Hence some of the youth who wanted to learn could only study from scholars in private. Among the scholars one who set up the school of Confucianism and adopted cultural tradition and the ideal of education was Confucius. Confucius (551-479 B.C.) was a descendant of Shang Dynasty. His great great grand father moved to the State of Lu where he was born. It was said that he liked to play rituals in childhood, and he taught Rites when he was still young. Later many people who wanted to study came to him to be his disciples. It is read in the Great History (Shih-Chi) that he had three thousand disciples, among them seventy-two studying the six classics thoroughly. He travelled many states to seek a chance to actualize his ideal of establishing a nation of harmony and happiness. Unfortunately, he was disappointed. After his death, his distinguished disciples spread his doctrine in different places. However, their writings were lost except two: Moncius (372/1-289 BC) and Hsun Tze (315/10-230 BC). The doctrine of Confucius was deeply rooted by traditional philosophy and civilization: the principle of the universe (Tien-Tao), the principle of the King (Wang-Tao), while Confucius advocated the principle of human (Jen-Tao). To Confucius, education was aimed at the three directions: 1. to develop human spirit to an extent of heavenly benevolence, 2. to train human behavior in consistence with Rites; and 3. to accomplish human responsibility for each one to become a virtuous person. Confucius believed that abilities differ as he said that you could teach high level to those who were above average, but you could not teach high level to those who were below. His methods of teaching included lectures, questions and answers, and practice. But his emphasis was put on students' self-study. He taught disciples according to each of their characteristics. He praised their advantages and admonished their disadvantages frankly. His disciples respected him as the Master and loved him as their father. After his death, they served his mourning like their father's. It was said that Confucius revised the Book of Odes, the Book of History, the Book of Changes, Rites and Music, and he wrote the Annals of the State of Lu (the Spring and Autumn Annals). He was respected as the Great Master since Han Dynasty. His doctrine has been carried on more than two thousand years in China.