Educators in ancient China accumulated and summarized rich teaching experience, and put forward many valuable insights on teaching theories, teaching principles and methods, as well as requirements for teachers. Not only were these thoughts produced in ancient times thousands of years ago, they are valuable, but they still shine with the light of wisdom today and are full of enlightening and educational significance. It is the essence of my country's traditional educational thought and a major contribution to the world's treasure house of educational thought.

Teaching students in accordance with their aptitude, inspiring and inducing

"Teaching students in accordance with their aptitude" is recognized as one of the outstanding traditional teaching ideas. Confucius pays attention to observing and understanding students, "Look at what they are, observe their reasons, and observe where they are ("The Analects of Confucius: Weizheng"), that is, look at what students do, understand their experiences, and their interests and hobbies. For students We should not only "listen to what they say and observe their actions", but also "retreat and reflect on their own selfishness" ("The Analects of Confucius: For Politics"), that is, examine students' private words and deeds after class to fully understand the students' characteristics and actual situations. He knows the students' personality characteristics well, sometimes analyzing them from their strengths, sometimes analyzing them from their shortcomings, and sometimes making comparative analyzes of different students. He targets the students' different personality characteristics and teaches them in a targeted manner, rather than giving a monotonous lecture. He gave different answers to the same question. According to "The Analects of Confucius·Advanced": "Zi Lu asked: 'What have you heard and done?' ’ Confucius said: ‘How can I hear this and do it when my father and brother are here? ’ Ran You asked: ‘Hear this and do it’. Gong Xihua said: "You asked me what I heard about what I did, and Master said that my father and brother were here. I asked you about what I heard about what I did." The Master said, "Hear this and do it." Chi Ye is confused and dares to ask. ’ Confucius said: ‘To seek is to retreat, so advance; to seek is to attract others, so to retreat. ’” This is teaching students in accordance with their aptitude. Confucius also advocated different teaching according to the level of students’ intelligence: “If you are above the average person, you can be good at language; if you are below the average person, you can’t be good at language. " ("The Analects of Confucius·Yong Ye")

Mencius inherited and developed Confucius's idea of ??teaching students in accordance with their aptitude, emphasizing changes in teaching methods. He said: "Those who are transformed by the rain of time, those who become virtuous, and those who have great wealth ( There are those who can answer questions, and there are those who are private and courteous" ("Mencius·Jinxinshang"); "There are many skills to teach, and those who teach them with disdain are just teaching them" ("Mencius·Gaozi") (Part 2). Zhang Zai in the Song Dynasty advocated that teaching should take into account students' inner requirements so that students can fully develop their intelligence. He said: "It is difficult to teach people, so we must use their talents and do not miss them." "If you teach people "without exhausting their talents, without caring about safety, and without sincerity, it is all a mistake to teach" ("Quotations"). Zhu Xi, in the "Annotations to the Four Books", was full of praise for Confucius and Mencius's thought of teaching students in accordance with their aptitude: "Sages teach students according to their aptitude." Teach, each according to his/her aptitude. "Wang Shouren believes that teaching should pay attention to the age characteristics of students: "Most of the children are like children, happy to play but afraid of being detained, just like the beginning of grass and trees sprouting, if they are relaxed, they will be well-organized, if they are scratched, they will be weak. If you teach a child today, he will be encouraged and motivated, and if his heart is happy, he will be unable to make progress. For example, when it rains and the spring breeze touches the plants and trees, they all sprout and grow, and they naturally change with the passing of the day and the moon. If the frost peels off, business will be depressed and the sun will wither. " ("Xunmeng Yiyi Teach Reading Liu Bosong, etc.") He believes that people's qualifications are different, and teaching must be "according to people's limitations" ("Answer to Huang Yifang"). It varies from person to person and cannot be ignored. "For people below the middle level, it is not necessary to talk to them about their nature and fate, and they must slowly think about them." ("Book of Taoism with Liu Yuan") Teaching should pay attention to the strengths and weaknesses of each person, such as treatment. For diseases, medicine must be given according to the disease, and teaching, like treating diseases, must be tailored to the individual.

In short, ancient Chinese educators believed that students’ personalities are different and each student’s natural endowment is also different. , so teaching methods should also be individualized. They oppose the use of a model to restrain students, and advocate the development of each student's personality through education. In terms of teaching methods, ancient Chinese educators attach great importance to inspiration and induction to develop each student. Intellectual potential. Confucius has a famous saying: "If you are not angry, you will not be enlightened. If you are not angry, you will not be angry. If you do not use three things to counterattack, you will never recover." " ("The Analects of Confucius·Shuer") Zhu Xi's "Annotations to the Four Books" notes: "An angry person seeks for understanding but does not get the meaning. A shy person is one who wants to speak but cannot. Kai means to open up its meaning. Fa, that is to say, express one's words. "Confucius often used heuristics to teach. Once his student Zixia read a poem: "The clever smile is beautiful, the beautiful eyes are looking forward to it, and I always think it is gorgeous." When asked Confucius the meaning of this poem, Confucius replied: “Painting is the afterthought. "Zixia understood what the teacher meant and said that painting must first have a foundation of purity, which is a metaphor that "rituals and music" must be based on the idea of ??"benevolence and righteousness". But Zixia was not very sure about this idea, so he went further Question: "After the ceremony?" After hearing this, Confucius said happily: "The one who started to give is business!" It's time to start writing poems. "("The Analects of Confucius·Eight Hundreds") Regardless of the original meaning of this poem, we don't care for the moment. From the perspective of teaching methods, Confucius avoids using simple moral preaching here, but uses the function of image thinking to use vivid and concrete pictures to Introduce abstract moral concepts so that students can be deeply impressed and actively understand the meaning of "benevolence and righteousness", so as to consciously accept the education and constraints of "ritual and music". This can be said to be an example of heuristic teaching. < /p>

Mencius also has a famous saying: "A gentleman leads but does not move, and leaps as fast as he can. "("Mencius: Devoting Your Heart") means that teachers are like archers, who draw their bows fully but do not fire arrows. They make eager gestures to inspire and induce students, and stimulate students' enthusiasm for learning without retreating. "Study Notes" " further developed the heuristic teaching of Confucius and Mencius: "The teachings of a gentleman are metaphors. The Tao cannot be restrained, the strong cannot be suppressed, the open yet cannot be reached.

If the Tao is not restrained, it will be harmonious; if it is strong but not restrained, it will be easy; if it is open but not reaching, it will be thoughtful. Heyi Yisi can be said to be a good metaphor. "It means that teachers should be good at inspiring and inducing students, allowing students to think for themselves and gain understanding. The way to do this should be: to guide students instead of restricting them; to inspire students instead of forcing them to obey; to inspire students instead of forcing them to obey. The conclusion tells them that by guiding rather than restricting, the contradiction between teaching and learning can be solved and harmonious; by motivating rather than forcing, students will feel that learning is light and easy; by inspiring rather than replacing students in drawing conclusions, they can Cultivate students' ability to think independently. If you do this, you can be said to be good at inspiring and inducing.

The so-called "Tao" (guidance) is to guide students to a correct thinking path and guide them. Students' thinking activities are "on the road", prompting them to analyze and synthesize and find the direction to explore knowledge and conclusions. The so-called "strong" (motivation) is to stimulate students' initiative in teaching, make them have a strong desire to explore knowledge, and encourage them to take action. The thinking machine consciously persists in the thinking activities of exploring knowledge conclusions. The so-called "opening" (opening) means to point out the key to the problem in teaching, inspire students to use various thinking activities to solve problems, and promote the development of their thinking ability. . The discussion of heuristic teaching ideas by ancient Chinese educators more than two thousand years ago is very profound.

Emphasis on reviewing old knowledge and new learning

The first sentence of "The Analects of Confucius" is Confucius. He said: "Learning and practicing it from time to time is not a joy!" ? He also said: "You can become a teacher by reviewing the past and learning the new." "Zhu Xi explained in "Annotations to the Four Books": "The old ones are what we have heard in the past; the new ones are what we have learned now. Language learning can always be used to learn old news, and every time there is something new. ” He further developed Confucius’ thoughts on learning and practicing, reviewing the past and learning new things: “If a person does not learn, he will not be able to know what he should know, and he will not be able to do what he should do. If you learn without practice, even though you know the principles and can do the things, you will still be unfamiliar and dangerous, and you will not be able to feel at ease. If you practice without time, even if you say you are practicing but your skills are interrupted, and you will be cold for ten times at a time, it will not be enough to achieve the results of your practice. " He also said: "Review it from time to time, I will feel that it is profound and I will gain something new. "Only by reviewing the past can we know the new. If we do not review the past and then ask to know the new, then the new cannot be known and cannot be obtained, and it cannot be sought after." "Zhu Xi believes that "old" is the basis of "new", and "new" is the development of "old"; and "Shixi" embodies the connection between the two and contains the meaning of transformation. "Shixi" can Integrate what you have learned into skills and have endless applications. He believes that people who only know how to mechanically repeat old news and cannot draw parallels are not qualified to be teachers. Therefore, he said: "Review the past and learn the new." Just reviewing the old knowledge without knowing the new is not enough to be a teacher. ”

Reviewing the past and learning the new reflects such a teaching rule: learning itself is a process of continuous practice. Only through repeated learning and practice can we firmly grasp the knowledge we have learned; only when we are proficient in and comprehend the knowledge we have learned, Only by drawing inferences can we learn from the past and explore the unknown from the past. This idea of ??not only paying attention to the past and not neglecting to explore new knowledge is still of enlightening significance today.

Regarding the relationship between learning and thinking, ancient Chinese educators mostly advocated the combination of learning and thinking, and equal emphasis on learning and thinking. Confucius said: “Learning without thinking is a waste, and thinking without learning is peril. He advocated paying equal attention to learning and thinking, but it should be based on learning: "I have tried not to eat all day long and stay up all night to think, which is useless. It is not as good as learning." " He also emphasized that we must think on the basis of learning: "If we don't say 'what is like, what is like', I will no longer be like what is like." Xunzi inherited this thought of Confucius. He also said: " I have been thinking about it all day long, and it is not as good as what I learned in just a moment. " and requires "thinking to understand" on the basis of learning, that is, integrating the learned knowledge through thinking activities.

"Book of Rites· Doctrine of the Mean" develops Confucius's idea of ??paying equal attention to learning and thinking into "Erudition" There are five learning steps: "interrogating, thinking carefully, discerning clearly, and practicing diligently", which affirms the equal emphasis on learning and thinking, and emphasizes the important position of thinking. "Interrogating, thinking carefully, discerning clearly" are all thinking activities. Concrete. "The Doctrine of the Mean" also says: "There is no learning, and if you can't learn it, you can't do it; if you can't ask, you can't know, and you can't do it; if you can't think, you can't think about it. If there is no discernment, if the discernment is unclear, then there is no measure; if there is no practice, if one does not practice it diligently, then there is no measure. If a person can do it once, he can do it a hundred times; if a person can do it ten times, he can do it a thousand times; if he can do it, he will be wise even though he is stupid, and he will be strong even though he is soft. "It is clearly pointed out here that a person's intelligence and strength are cultivated in the process of continuous learning and thinking, and the decisive factor is the individual's tenacious efforts rather than his talent.

Zhu Xi said: " Learning means reading. After reading and thinking, and after thinking and reading, it is naturally interesting. If you read without thinking, you will not know its meaning; if you think without reading, even if you know it, you will still feel uneasy. It's like inviting someone to guard the house. It's not one's own, so it's not one's own. If you read it well and think carefully, you will naturally have the same mind and principles and will never forget it. Wang Fuzhi put it more clearly: "Learning does not hinder thinking, but the more you learn, the farther you think; the more you think, the more you learn; the more you think, the more diligent you are in learning." "These are their in-depth experience and incisive summary of the dialectics of the relationship between learning and thinking in their education and academic practice.

Step by step, return to the classics

Educators in ancient China generally attached great importance to the step-by-step approach. Teaching Principles. Confucius’s students praised Confucius for being “following the path and being kind and charming”. Mencius believed that teaching is a process of natural development. On the one hand, it should be continuous and should not be slackened or interrupted; on the other hand, it should not be impatient or lazy. Said: "A gentleman's ambition is to follow the Tao, and it will not be achieved if it is not organized.

"He compared the order of admission to running water, "Yingke cannot do it" and "those who advance rapidly will retreat quickly." Mencius also used the natural growth of seedlings to compare the process of people's education. On the one hand, he advocated hard work and opposed laissez-faire. On the other hand, it is opposed to pulling seedlings to encourage growth and eagerness for success.

The "Way of Learning" proposed in "Xue Ji" also opposes "study". It says: "A person who is good at asking questions is like attacking a strong tree. The first is the change, then the program, and the last is long, and the solution is explained (taken off). Those who are not good at asking will do the opposite. Treat people who ask questions kindly like ringing a bell. If you knock it small, it will chirp a little. If you knock it loud, it will chirp loudly. Treat them calmly, and then try your best to answer questions in reverse. These are all ways to learn. "This is the principle of step-by-step in teaching.

Zhang Zai believes that the teaching process "although it cannot be slowed down, it does not want to be rushed, and people must take it gradually." Because the difficulty of the teaching materials has to do with the students' physical and mental The development of teaching is "gradual", which requires teaching to adhere to the principle of "gradual" and not to teach in a hurry. Zhu Xi more clearly put forward the teaching idea of ??"step by step, read carefully and think carefully". He said: "A gentleman teaches people in an orderly manner. He first teaches the small ones who are near, and then teaches the big ones who are far away." "It's like mountain climbing. If there are many people, they want to get to the high place. If they don't know how to ignore the low place, they will never reach the high place. ". He emphasized that teaching should adhere to teaching from near to far, from easy to difficult, from shallow to deep, from concrete to abstract, from known to unknown. Zhu Xi also said: "Sages teach people, learn from the bottom to the top, and follow the order. , so those who engage in it must be knowledgeable and important, make appointments but not alone, and have no disadvantages of delusional intentions. Many scholars today are contrary to this, so those who are high are reduced to illusions, while those who are low are addicted to hearing and seeing, and they are disappointed and do not know where they will end up. "He believes that if you don't first engage in lower learning and dream of reaching higher, you will be like a fool, and you will fall into illusion; if you focus on lower learning without seeking upper level, you will be addicted to hearing and seeing. The former is not following the order and rushing forward, the latter Even if you do not proceed step by step, you will waste your energy and fail to achieve your goal. He believes that only by proceeding step by step and learning according to your ability can you make solid progress.

In short, ancient Chinese educators have realized that knowledge is the key to success. The accumulation of knowledge and the growth of intelligence are a step-by-step process that cannot be accomplished in one step. They emphasized that teaching should pay attention to the stages and rhythm, and let nature take its course. This is in line with objective laws.

Confucius. It is said: "If you are knowledgeable in literature, make an appointment with etiquette" and "make an appointment consistently." Mao Qiling explained in "The Analects of Confucius Jiqiu Chapter": "This is to use etiquette to make an appointment, and to make an appointment to be generous." The blog is based on the article, and the appointment is based on the etiquette. Mencius inherited this idea from Confucius. He said: "If you are knowledgeable and explain it in detail, you will talk about it in reverse." "Pointed out that the correct way to study further is not only to be erudite, but also to be good at returning to the basics. Xunzi proposed "to present all things at the same time and balance them in the middle", teaching people to remove the ten obscurations and weigh things in a fair way. He said: " A gentleman will not like those who know a lot but have no relatives, are knowledgeable but have no method, have a lot but have no definite ideas. "Recite a few words to understand them, and think about them to understand them." "These are all about the principle of returning from broad to covenant and using covenant to control broad. In "Explanation of Jinxue", Han Yu emphasized erudition on the one hand and advocated "being greedy for more and getting more for everything, and not giving anything away for small things" and "accepting everything, "Ready to use". On the other hand, he also emphasized simplicity, requiring "mentioning the essentials" and "digging out the mysteries", and objected to "learning diligently but not following the rules, talking too much but not being included". He believed that this is the only way to progress. Only through learning can we achieve the teaching effect of "immersing ourselves in learning, embodying the essence of learning"

Educators in ancient China valued "eruditeness" and at the same time required the use of "consistent methods" to control extensive knowledge. Gambling is the basis of making appointments. To seek agreement on the basis of making promises is to summarize, simplify or refine various knowledge achievements according to certain principles and draw concise and concise conclusions. This is an important way of thinking and learning. It is also a teaching method. As a teacher, you need to explain a truth clearly. If you do not have extensive knowledge about this truth and can understand it well, it will be difficult to explain the key points, difficulties and key points of this truth to students. Convention, using simplicity to control complexity, this is an important educational idea left to us by our old friends, and it deserves our careful understanding.

The teaching idea of ??"cultivating good and saving loss" is the teaching idea. It was put forward by "Book of Rites·Xue Ji" and "Xue Ji" said: "There are four mistakes made by scholars, and those who teach must know them. When people learn, they may lose a lot, they may lose a few, they may lose it easily, or they may stop it. These four have nothing in common with each other. If you know what's going on, you can save what's going on. Those who teach will learn to be good and save those who have lost. "That is to say, in the learning process, some students are greedy for more, too complex and do not seek a thorough understanding; some students are too narrow in knowledge and cling to the limitations; some students are not focused on learning and only try to understand the basics. ; Some students are complacent and shy away from difficulties. These four types of problems reflect students' different psychological states towards learning. Only by understanding these psychological states can teachers help students overcome these problems in a targeted manner. We must be good at promoting students' strengths and overcoming their shortcomings.

Plenty and few, easy and difficult are not fixed, and gains and losses can also be transformed into each other. Volume 18 of Book of Rites Chapters and Verses says: "Although many, few, easy, and only have their own shortcomings, those with many are easy to play, those with few are easy to specialize, those who are easy are courageous to do, and those who are still are in order, and each has its own merits. ; If you save someone from loss, you will be good at it. "Although many, few, easy, and stopped have their own shortcomings, they also contain certain positive factors.

Teachers should observe students comprehensively and understand the dialectics of teaching. For different types of students, according to their "difficulty to learn" and "qualifications" and "beautiful and evil", they should explore, cultivate and carry forward positive factors and overcome negative factors. This is Make good use of strengths to make up for weaknesses, cultivate good deeds and save others from losses. This includes not only the meaning of attaching importance to positive education and taking advantage of the situation, but also the idea of ??teaching students in accordance with their aptitude.

Ancient Chinese educational thought is rich in simple dialectical views and is good at using the law of contradiction transformation, with special emphasis on seeing the advantages and positive factors in students, even if they are secondary and hidden. , to consolidate, carry forward and overcome. This is also the essence of Chinese humanistic educational thought.

"Book of Rites and Records of Learning" also clearly puts forward the idea of ??mutual benefit between teaching and learning. It says: "Although there are fine dishes, if you don't eat them, you don't know their purpose. Although there is a perfect way, if you study, you don't know the goodness. Therefore, after learning, you will know your shortcomings; after teaching, you will know your difficulties. If you know your shortcomings, you will be able to reflect on yourself; if you know your difficulties, you will know your difficulties. , and then you can strengthen yourself. Therefore, it is said that teaching and learning are mutually beneficial. This is what it means!" This profoundly explains the contradiction and interdependence between "teaching" and "learning". Promoted relationships. Teaching benefits from learning, and learning progresses from teaching. Teaching can promote learning, and conversely, learning can promote teaching. This is called "teaching promotes mutual learning". "Teaching complements each other" not only means the unity of opposites between teaching and learning, but also means the equal mutual promotion between teachers and students. , a mutually reinforcing relationship. From the perspective of teachers, the process of teaching is also the process of learning. Teaching also requires learning. Teaching is learning. Teaching and learning promote each other to improve the level of teaching. From the student's perspective, students gain knowledge from teachers' teaching, but they still need to study hard on their own in order to improve, and they are not limited to following what the teacher says. A teacher who is good at teaching can only experience the effects and difficulties of teaching through teaching practice. The richer the teaching experience, the more he can understand the rules of teaching and discover his own weaknesses and confusions. "Teach and then you will know the difficulties." "Understanding difficulties" can encourage teachers to "strengthen themselves". A student who is active and eager to learn can realize the benefits and difficulties of learning only through the practice of learning. The more he studies, the more he feels that his knowledge is shallow and insufficient. "Learning and then not knowing enough". "Inadequacy" can prompt scholars to "reflexively", that is, to further strictly demand themselves and study hard to make up for their shortcomings.

Han Yu inherited and developed the idea of ??"teaching and mutual learning" in "Xue Ji", and then put forward the view of "mutual learning". On the one hand, he affirmed the leading role of teachers; on the other hand, he put forward the new idea that "disciples do not have to be inferior to their teachers, and teachers do not have to be better than their disciples." He taught people to learn from those who have expertise. Whoever is better than themselves in a certain aspect should be worshiped as their teacher, establishing the concept of "the capable person is the teacher". He also affirmed the objective law of the teaching process of "hearing the Tao" first, "awareness first and awareness later"; pursuing specialized "careers" and teaching "unknown" with "knowledge". These profound thoughts on teaching dialectics are rare even in educational monographs in the modern world. They are the outstanding contributions of ancient Chinese educators to the treasure house of educational thoughts in the world.

Teach by words and deeds, respect teachers and love students

Based on their own experiences in educational practice, ancient Chinese educators put forward many requirements for teachers. Leading by example and teaching by words and deeds are one of the important ones.

Confucius said: "If his body is upright, he will not do what he is told; if his body is not upright, he will not obey even though he is told." "If you cannot rectify your body, how can you rectify your people?" ("The Analects of Confucius·Zilu") The emphasis here is on The importance of "teaching by example" of setting an example and rectifying yourself and others. He also said: "If you can talk to someone, but if you don't talk to them, you will lose people; if you can't talk to them, but if you talk to them, you will lose words. A person who knows will not lose people and will not lose words." ("The Analects of Confucius. Wei Linggong") He advocated Both "teaching with words" and "teaching without words" are used for teaching. If "teaching with words" can be used, use "teaching with words". If "teaching with words" cannot be used, "teaching with words" can be used. , that is, influencing and educating students through hints or their own daily behaviors. There is a certain psychological basis for this. Confucius said that "I want to be silent", and he believed in the power of "the teaching of silence".

"If you only know the smallest things, you can be a teacher." ("Xunzi Zhishi") He believes that teachers must have four conditions (and extensive knowledge is not included): First, teachers must have dignity and be able to use their skills. Second, teachers must have high prestige and rich teaching experience; third, teachers must have the ability to impart knowledge in an orderly and systematic manner without violating the teacher's teachings; fourth, teachers must understand subtle theories and be able to explain them clearly. "Study Notes" also puts forward strict requirements for teachers. Teachers' high moral character and academic excellence are regarded as necessary conditions for teaching and educating people, and they must master correct teaching methods and principles.

Yuan Hong, a native of Jin Dynasty, said in "Records of the Later Han·Ling Di Ji": "It is easy to meet a Confucian teacher, but it is difficult to meet a human teacher." It can be seen that the standard of "human teacher" is not only to impart knowledge, but also to be a teacher. . This is an excellent traditional educational thought in ancient China.

Ancient Chinese educators also advocated that students respect teachers, teachers love students, and establish a good teacher-student relationship. Confucius loved students, cared about the improvement of students' moral character and academic performance, and also cared about students' life and health. He felt sincerely happy when he saw the progress of his students; he often helped his students when they were poor; he visited his students when they were sick; and he was very sad when his students died. He developed strong bonds with his students.

Confucius said: "If you love me, can you not work hard? If you are loyal, can you not teach me?" ("The Analects of Confucius: Xianwen") He also said: "Do the two or three sons think that I am hiding? I have nothing to hide. I have no actions. Those who do not follow the second or third son are Qiuye." ("The Analects of Confucius") Confucius was "selfless and unrevealed" and had unlimited expectations for his students: "The future generations are to be feared, how can we know that those who come will not be what they are now" ("The Analects of Confucius") ·Zihan》). He also believed that when a just cause needs to be undertaken by people, the younger generation should dare to move forward bravely and shoulder their responsibilities. They do not have to be humble even in front of their teachers, and "do their duty to the teacher without giving in" ("The Analects of Confucius Wei Linggong"). Confucius's students admired Confucius for his noble morality, profound knowledge and teaching people the Dharma. Yan Yuan said: "Looking up makes you high, drilling makes you strong. Look in front, but suddenly you are behind. Master is always good at seducing me. He persuades me with literature and invites me with courtesy. I can't stop. After exhausting my talents, if there is any After Confucius died, the students built a hut next to Confucius' tomb and mourned him for three years. They cried bitterly when they parted. Zigong couldn't bear to leave and lived alone for another three years. Zigong said: "The master is as unreachable as the sky is unreachable." ("The Analects of Confucius·Zihan") expresses the students' infinite memory and admiration for Confucius.

Mozi also emphasized respecting teachers and loving students in his educational practice. Mohist teachers and students can depend on each other for life and death, and can endure hardships and hardships. Mozi and his students "were clothed in brown fur and wore leggings as clothing, working day and night to suffer themselves to the extreme" ("Zhuangzi: The World"). Students follow Mozi and "go through fire and edge, never to retreat." This kind of teacher-student relationship is gradually established through life and death, and hardships.

Xunzi understood whether "valuing teachers and masters" should be considered at the level of the rise and fall of a country, and advocated students to surpass teachers. He said: "When a country is going to prosper, it must value its teacher and respect the teacher;... When a country is going to decline, it must despise the teacher and despise the teacher." ("Gouzi·Dulue") He believes that students not only have a relationship of inheritance of knowledge and learning from their teachers, but also have a relationship with their teachers. Moreover, they also bear the responsibility of surpassing the wisdom of their predecessors and advancing academic standards. He said in figurative language: "You can't stop learning. Green comes from blue and is better than blue; ice comes from water and is cold from water." This shows that there is no end to knowledge. "Blue comes from blue and is better than blue." It is the law of academic development.

There is a sentence in Han Ying's "Han Shi Wai Zhuan·Volume 5" of the Western Han Dynasty: "Wisdom is like a spring, and those who can act as a model are also teachers." Yang Xiong's "Fa Yan·Xue Xing" There is a saying: "Teacher! Teacher! It is the destiny of a child. It is better to study than to seek a teacher. A teacher is a model for people."

Some educators in the Song Dynasty also set examples of respecting teachers and loving students. On the one hand, Hu Yuan advocated "the etiquette of strict teachers and disciples"; on the other hand, he also advocated deep feelings and harmonious relationships between teachers and students. He usually regards all living beings as his children, and all living beings respect him as their father and brother. Cheng Hao is amiable and amiable. When students get along with him, they often feel "as if they are sitting in the gentle spring breeze." Cheng Yi was so majestic and resolute that some students did not dare to be disturbed when they saw him sitting in silence with his eyes closed. He stood in the door and waited until the snow was more than a foot deep, leaving a good saying that "Cheng Men stands in the snow". Zhu Xi once criticized the shortcomings of the indifferent relationship between teachers and students in official schools, saying, "When teachers and students meet each other, they are as indifferent as people walking on the road." He carried forward Confucius's spirit of "tireless teaching", followed instructions, worked tirelessly, and had deep feelings for his students. His student Huang Wei said in his "Zhu Xi Xing Zhi": "Zhu Xi lectured on the classics, covering ancient and modern times, until midnight. Although the disease was scattered, when people asked about it, the illness disappeared and the body was gone. When giving lectures, one always feels worried." This reflects the sentiment of a great teacher. Zhu Xi's requirements for students are strict, but it is not a passive prevention, but a positive guidance. He does not focus on formal regulations, but focuses on inspiring students to consciously comply. Only by being enthusiastic about teaching and using appropriate methods can we deepen the friendship between teachers and students and close the relationship between teachers and students. These experiences of Zhu Xi contain universal laws and embody the fine tradition of respecting teachers and loving students in the history of ancient Chinese education. They are often praised and learned by future generations.