Humanism Before them, philosophers in ancient Greece and China paid attention to the study and thinking of nature, that is, taking "nature" as the object of observation and thinking. Of course, the "nature" they are thinking about is not what we now call nature as the sum of natural things and phenomena, but the essence of the movement and change of things. It seems hollow and unrealistic to be separated from the human subject. Now when tracing back to the source of humanism in western philosophy, it is generally traced back to Socrates. It is true that philosophers before Socrates, such as Heraclitus and Demok Park Yung-soo, also had aphorisms of life wisdom in their works, but Socrates was the first founder of human philosophy, and he really turned Greek philosophy from natural philosophy to the direction of studying personnel. The object of his study is no longer the nature, space or universe studied by natural philosophers, but the problems about people, people's thoughts, people's morality and people's sentiments, that is, the study of people's spiritual self. He believes that people's problems can not be discussed by detecting physical things, nor by empirical observation and logical analysis alone, but by observing people's living conditions according to their conscious activities. Socrates initiated the thinking of human beings in western philosophy. He believes that the purpose of philosophy lies not in the essence of the world, but in "knowing yourself". Socrates' philosophy pays attention to morality. The topics he is particularly interested in are "the character of virtue" and "what is good". He devoted himself to inventing a rational principle to distinguish right from wrong and how to understand the meaning of morality. He wants to set a reasonable standard for his life. These are all questions about human nature. Confucius' first contribution to China's philosophical tradition is that he took the lead in consciously establishing the rational spirit in the moral field, which represents the mainstream direction of the development of Confucianism and has a far-reaching impact on China's cultural tradition. Confucius was the first person in the history of China who really discussed the value, dignity and status of human beings from the perspective of human beings. He developed the budding humanistic thought in the early Zhou Dynasty and established his own theoretical system of humanistic studies. Confucius' Confucianism also embodies humanism. Confucian ethics is rooted in human nature. Confucius' thought contains the idea of "harmony between man and nature", and holds that the same moral order dominates the universe and the relationship between people. In addition, Confucius' Confucian philosophy is essentially a practical philosophy of life. He hoped that people would practice "benevolence", "righteousness", "loyalty", "forgiveness" and "self-denial" and take "great harmony" as their ideal. He regards the root of the "bad collapse of rites and music" as the moral decay of human beings, so the premise of "self-denial" and "self-denial and self-denial" are also "benevolence", and the core of Confucius' theoretical system is "benevolence", which embodies Confucius' position, value and dignity. The connotation of "benevolence" is extremely rich, but its core idea is "love", which is also a humanistic thought. As a requirement of "self-discipline" based on moral metaphysics and as a criterion for regulating "interpersonal relationship", it is undoubtedly of certain significance to make people live in harmony. The way to be a man is Confucius' thought on the cultivation and perfection of individual personality and morality, the foundation of people's own development and the premise of realizing their ultimate goal.
2. Before Socrates, the natural philosophers in ancient Greece mainly established the rational spirit in the field of cognition, that is, they tried to find the universal origin of all things in the universe from the complicated natural phenomena through rational cognition of logical reasoning. Socrates began to change from natural philosophy to humanistic philosophy, trying to bring Greek philosophy back to the world from heaven, and therefore deeply discussed various issues related to people, society and ethics according to the rational spirit. Socrates' ethics can also be said to be the ethics of exploring the good and the supreme good. He agrees with the view that "philosophy should be human studies" put forward by the wise men, and thinks that the purpose of philosophy is not to know nature, but to "know yourself". His ethics can be summarized into three sentences: all virtues are one; Virtue is knowledge; Evil is due to ignorance. The essence of these three sentences is: virtue is knowledge. He affirmed that there is a universal universal good on the basis of concrete good, that is, the supreme good. Socrates believes that no matter how many kinds of goodness and virtue there are, no matter how different they are, they all have the same nature that makes them virtues; To answer the question of what virtue is, it is best to focus on the unchanging essence of this * * *. Socrates, while looking for the essence of good, also saw that concrete good and evil are relative. Because everything that applies to them is good, and everything that does not apply to them is evil. Socrates saw from this that the key to the problem is to make the right choice between good and evil, which requires skill and knowledge. In this way, the teleology of the supreme good has evolved into the proposition that goodness is knowledge. Socrates further believes that good and evil should be proved by reason, and impetuous knowledge can become good. In addition, Socrates' questioning of the nature of things and the idea of teaching people to know themselves with reason show that the debate between rationalism and emotionalism has begun to take shape. Taking knowledge as the basis of morality is the basic idea of Socrates' ethics. Kong Yu, like Socrates, has a supreme pursuit in their ethical thoughts, or the existence of so-called truth. Confucius repeatedly emphasized "benevolence", and Confucianism, represented by Confucius, developed a set of ethical concepts that best fit human nature and human feelings from the perspective of good human nature. Confucius put forward a series of moral principles that everyone should abide by with benevolence as the core. The moral standard system built by Confucianism with benevolence as the core is very rich in content. In addition to the above, Confucianism also put forward moral standards such as filial piety, kindness, tolerance, sensitivity, wisdom, thrift, respect, fortitude and fortitude. In the whole system of Confucian moral norms, the spirit of "benevolence" runs through. It can be said that a series of Confucian moral norms are carried out around the principle of benevolence. Benevolence, as a moral principle of Confucian ethics, starts from "the love of the closest relatives", but it is not limited to the love of the closest relatives. But from the love of the closest relatives, push yourself and others, and push the "lover" to all members of society. In terms of ideal personality, Confucianism believes that to be the best is to be "sage inside and king outside". "The theme of philosophy is the way to be a saint inside and a king outside, so learning philosophy is not just to acquire this knowledge, but to develop this personality. Philosophy is not only to know it, but also to experience it. " Confucianism's inner sage and outer king are the "three cardinal principles" and "eight items" of "university", that is, "the way of university is to be moral and close to the people, and stop at perfection. According to the principle of the theory of human nature established by Confucius, the founder of Confucianism, whether you are the son of heaven or Shu Ren, due to the sexual similarity, you must take "self-cultivation" as the foundation the day after tomorrow. According to Confucianism, out of human nature, saints must strengthen their moral cultivation. On this basis, the inner sage is for external use, that is, the outer king.
3. Educational Theory Socrates and Confucius are both philosophers and outstanding educators. They not only tirelessly pursue the true meaning of life and supreme philosophy, but also hope to teach these philosophies to more people. Confucius and Socrates are both widely spread disciples, and at the same time, they adopted a similar teaching method-dialogue inspiration, and used expectations to induce their disciples to transform society, so that they both had an idealized color. Socrates discussed virtue and put forward an important proposition: virtue is knowledge. In his view, to prove that virtue is knowledge, only knowledge runs through all virtues; On the contrary, all virtues are inseparable from knowledge, which shows that knowledge and virtue are of the same nature. He believes that the role of teachers is to help students help midwives and guide knowledge. The teacher's task is not to invent and spread knowledge, but to be a midwife of new ideas. Truth exists in everyone's mind, but not everyone can find it in himself. Teachers should help students discover the truth in their inner world by dialogue or questioning, and guide it out. Therefore, he called this method "spiritual midwifery". He calls himself "knowledge midwife", so his teaching method is also called "midwifery". There are two steps in midwifery: the first step is irony. In the conversation with students, he led them to discover the contradictions in their understanding, doubted their original knowledge, and forced them to think positively and seek the answers to questions. The second step is midwifery. On the basis of discovering the confusion of students' own cognition and denying the original cognition, we can guide students to the road of correct cognition, so as to gradually acquire the understanding of truth and form concepts. Later, his thoughts were inherited and carried forward by students Plato and Aristotle, who advocated to inspire and induce students to discover the truth by induction. Dostoevsky, a modern German educator, emphasized that "a bad teacher gives up the truth and a good teacher teaches people to discover the truth". Confucius was the first and earliest pioneer to adopt this kind of debating education. The whole Analects of Confucius is a dialogue between Confucius and his students. Confucius believes that people are kind, and goodness exists in everyone's heart, but it just needs to be triggered. "I want to be kind to others", so he advocates heuristic education. The word "inspiration" comes from the classic assertion in the Analects of Confucius: "If you don't get angry, you will be threatened." If you don't turn around for three times, it won't be there. Confucius put forward "don't be angry, don't be angry, don't be unhappy, don't be angry", emphasizing the premise of inspiring education and the learning needs of students. Enlightenment education embodies the principle of intrinsic motivation. At the same time, it embodies the principle of students' learning subjectivity, that is, students take the initiative first and teachers inspire and induce later. The purpose of enlightenment education is to develop students' thinking and language and cultivate their exploration ability. When explaining the specific content of inspiration, Zhu stressed: "When you start, you will open your mind;" Send, that is, reach its words. "Thinking is the beginning, but language is the end. Thinking and language are both external and internal. Only when you think clearly can you make it clear. Inspiring students' thinking has become the essence of inspiring education. Kong Yu also repeatedly stressed that only by combining learning with thinking can knowledge be multiplied. Because thinking will not stay at the learning level of knowledge acceptance and maintenance, but will discover new knowledge and multiply it. As a teaching method of teachers, heuristic method has been widely spread and applied in educational theory and practice.
4. Philosophy of death. Some scholars believe that Confucius adopted an evasive attitude on the issue of fate: "How can you know death if you don't know life?" In today's words, we still don't understand the truth of life. How can I know how to die? China had a religion of worshipping heaven and earth in Shang Dynasty. Confucius believed in China's primitive destiny: Heaven is the master and personality god of the world. Confucius thought that "life and death are fixed, wealth is in heaven", "there is nothing to pray for if you are convicted in heaven" and "there is no gentleman if you don't know life", so he "fears destiny". But he is not superstitious about fortnight divination. He is also far away from ghosts and gods. According to Confucius, life and death cannot be discussed separately. If one is solved, the other will be solved naturally. To understand death, we must first understand life. The author believes that Confucius' thought of "how to know death without knowing life" emphasizes that we should study death from birth, which is not to ask people to avoid death at all, but to avoid turning "knowing death" into a purely theoretical problem that a few Confucian scholars try their best to study and make it a problem that ordinary people should try their best to understand and earnestly fulfill. This can be regarded as another important feature of the sociality and practicality of Confucius' death thought. However, in any case, it can not constitute the theoretical basis for Confucius to ignore death and fundamentally deny the line of understanding the nature of life. Moreover, in fact, in this respect, Socrates, who is willing to be "ignorant" about the nature of death, is also inferior. Socrates believes that the soul is immortal, immortal and immortal. But he also thinks that nature is indelible, and instead emphasizes his own thinking. Fatalism is not only the reason why Socrates thinks about man himself, but also the result of his thinking. Socrates and Plato regard philosophy as an activity to prepare for death. Since ancient Greece, western philosophy has a long metaphysical tradition, that is, it is devoted to seeking and constructing a spiritual universe ontology. The underlying motive is to make the soul immortal in a sense, and the salvation after the death of Christianity is also affected by it. Their differences also reflect the differences between eastern and western philosophical thoughts. The core question of westerners' life thinking is: why do people live? In other words, what is the basis and meaning of living? This is a question that a person asks himself when facing the universe. It is the ultimate foundation and meaning of life. Therefore, the western philosophy of life is essentially a philosophy of soul and a religion. The question that China people think about is: How to live? This is a question a person asks himself when facing others. What he wants to pursue is the principle of properly handling interpersonal relationships. Therefore, China's philosophy of life is essentially a moral philosophy and ethics. References: [1] Wang Weiya, Wang Wei. Comparison of heuristic teaching methods between Confucius and Socrates [J]. Journal of South China Normal University (Social Science Edition)1April 999. [2] Feng Youlan. A brief history of Chinese philosophy [M]. Page 14 [3]. German teacher's guide. Record of famous educational sentences [M]. Page 67. Page 53 [5] Zhao Dunhua. Confucius' "benevolence" and Socrates' "virtue" [J]. Journal of Peking University (Philosophy and Social Sciences Edition) April 2003 [6] Pan Zequan. Viewing the development of society from the persistence and transcendence of thinking-a dialogue between Confucius and Socrates. Explore [J]. March 2003 [7]- A comparative study of the teaching methods of Socrates and Confucius. Guangdong social sciences. 1June, 999 [8] Zhang Yiping. Socrates and Confucius-Comparison between Chinese and Western Classical Philosophers [J]. Journal of University of Science and Technology Beijing (Social Science Edition)1June, 998.
Author Lu