For Socrates, the noblest education is virtue. He believed that philosophers have the obligation to teach moral reason to everyone, and these teachings should not be charged (teaching people virtue is a matter of It should be free)

He said the only thing he knew was that he knew nothing!

He also believed that only by knowing what virtue is can a person achieve true virtue.

Socrates would never record knowledge in books because he believed that recording knowledge would make us forget the knowledge. Without recording it, we would always remember it and keep our memory and mind clear. . 1． Be determined and persistent

Confucius believed that people living in society should not be satisfied with their current material life, but should also have higher spiritual requirements in the future. This is to have their own ideals for social development and to do their best. obligations. When he educates students on how to deal with the relationship between the present and the future, he always guides students to base themselves on the present and face the future, determine their aspirations, and establish the purpose and ideal of life as the direction of their personal efforts.

Confucius often talked about his ambitions with his students. One day, he said to his students Yan Yuan and Zi Lu, "Why don't you talk about your ambitions?" Zi Lu said, "I am willing to take out my chariots, horses, and clothes." I use my leather robe together with my friends, and I don’t complain when it wears out.” Yan Zhou said, “My ambition is not to show off my merits or express my merits.” Zi Lu said, “We are willing to listen. "Your ambition, old man." Confucius said: "My ambition is: to be safe for the elderly, to be trusted by friends, and to be cherished by the young." Through unrestrained conversations with students, he instructs students to cultivate and improve in the direction of "benevolence". This is a way for him to guide students' aspirations.

Confucius believed that "determination" is an important starting point, but it is not easy to persist and realize one's ambitions. He said, "When I was fifteen, I was determined to learn; when I was thirty, I was established; when I was forty, I was not confused; when I was fifty, I knew the destiny; when I was sixty, my ears were attuned; when I was seventy, I followed my heart's desires without going beyond the rules." After more than ten years, the young man has ambition. It takes hard work to achieve success. It can be seen that determination is the key to a person's growth and development. After establishing the ambition, through long-term unremitting study and cultivation, the thoughts, feelings and behaviors can reach a high degree of moral consciousness and the state of "not transgressing the rules", which shows the lifelong, long-term and staged nature of moral education.

Confucius taught students to "aspire to be benevolent". "Benevolence" is the highest moral standard and ideal of Confucius. He required students to use "benevolence" to guide their daily moral behavior and adhere to their moral beliefs without wavering. "A gentleman will never violate benevolence while eating, and he will do it when he makes mistakes, and he will do what he does when he is in trouble." It requires a gentleman not to leave benevolence at the moment of eating a meal, and not to leave benevolence when in a hurry or emergency. Don't leave benevolence in your environment. He asked students to "have faith and love to learn, and to abide by the bad way." They must have faith in benevolence and ideals, be eager to learn, stick to them, and defend them with their lives. "People with lofty ideals and benevolence do not seek to survive in order to harm their benevolence, but they have to sacrifice themselves to achieve benevolence." That is to say, a gentleman is required to be a benevolent person, not to be greedy for life and afraid of death and harm his benevolence, but to have the courage to sacrifice to perfect his benevolence. He believes that ambitions and ideals are even more important than personal life.

When Confucius educates students on the relationship between material life and spiritual life, he always guides students to pursue a higher spiritual life and strive to improve their spiritual realm. In terms of material enjoyment, it is not appropriate to be too demanding or too demanding. If there are too many, there will be too many demands for material enjoyment, which will, on the contrary, hinder the improvement of the spiritual realm.

Confucius said: "A scholar who aspires to the Tao, but is ashamed of those who wear bad clothes and eat badly, will not be able to argue with him." He believed that a student is always ashamed of not having good food and clothing, and his mind is focused on the pursuit of material things. In terms of enjoyment, it is difficult to talk about establishing lofty ideals. He praised his student Yan Yuan and said, "You are so virtuous when you return home with a basket of food and a ladle of water. In the back alleys, people are unbearable to worry about, but you will not change your joy when you return." In Confucius' view, Yan Yuan was an ambitious student who concentrated on learning and observing the Dao, without caring about the difficulties in his personal life. He also said, "I eat sparingly and drink water, and I bend my arms to use it as a pillow, and I enjoy it. Unjust wealth and honor are like floating clouds to me." He eats whole grains and drinks cold water, bends his arms as a pillow, and enjoys it. , the wealth obtained through unfair means is like a floating cloud to me.

He also taught students to "seek the way but not the food", "worry about the fate of the poor", "people who have no long-term worries must have short-term worries", "big things will not be accomplished if you see small gains". He believes that a person with lofty ambitions will not be able to succeed. You should be obsessed with and intoxicated with the material enjoyment in front of you, let alone pursue ill-gotten gains for the sake of temporary enjoyment, thus ruining your lifelong future.

Only through long-term and arduous training can one's ambitions be sustained. When Confucius educates students about the relationship between establishing and persevering their ambitions, he always guides students to pay attention to perseverance and perseverance in training their will. This can also be said to be the final and highest stage of the determination process. He believed that a person without perseverance could not even be a witch doctor. He gave an example: It's like pushing out a basket of soil with only one basket of soil left. If I stop, I stopped on my own; it's like piling soil into a mountain on the flat ground. Even if a basket of soil has just been poured down, if I am determined to move forward, then I will stop. I am the one who wants to move forward. He educates students that they should be able to withstand severe cold like pines and cypresses. He also taught students that they should train their will to be steadfast and unswerving, "rubbing without phosphorus" and "nirvana without 缁", which means that the strongest things are the whitest things that cannot be worn away. It cannot be dyed black even if it is dyed.

In short, the establishment and persistence of ambitions are determined by personal beliefs and subjective efforts. They are spiritual and internal and cannot be changed by external force. We cannot take Confucius’ ambition as our ambition today, but his emphasis on determination and his experience in advocating that moral education should solve the problem of establishing ambition are worth learning from.

2. Self-restraint and introspection

In the relationship between people, there is a problem of how to treat oneself and how to treat others. These two aspects are interrelated and mutually restricted. . When dealing with interpersonal relationships, Confucius advocated the importance of strictly demanding oneself, restraining and restraining one's words and deeds, and making them conform to moral norms. He called this "self-denial".

The "Tao" mentioned by Confucius refers to the norms and guidelines for Taoist behavior, which has some objective nature and content; the "De" mentioned by Confucius refers to the inner emotions and principles. Belief is something subjective. When dealing with the relationship between the objective "Tao" and the subjective "Morality", Confucius attached great importance to actively carrying out subjective ideological analysis activities and emphasized conscious ideological supervision, so that following the objective "Tao" became an internal conscious requirement and was not subject to He called this subjective thought activity introspection due to externally imposed restrictions.

Confucius said: "Restraining oneself and restoring propriety is benevolence." Self-denial is the basic condition for restoring etiquette. If you cannot restrain yourself, you will not be able to make your speech and behavior conform to the objective "Tao"; only by restraining yourself can your words and deeds return to the moral norms of "ritual". "A gentleman seeks everything from himself, and a villain seeks everything from others." The so-called "asking everything from yourself" means asking yourself when things happen, being strict with yourself, and checking whether your words and deeds are in line with etiquette and justice at any time. "People" means being responsible to oneself, being strict with oneself, being lenient to others, and being lenient to others. This approach will not only not increase conflicts, but also alleviate and eliminate them. "Do not do to others what you don't want others to do to you." "Restraining oneself includes treating others with compassion, putting yourself in others' shoes, and not forcing things you don't want on others; you don't want pain and trouble yourself, and you don't want to inflict such pain and trouble on others." Attack the evil, there is no way. "Attack the evil in others" means to have the courage to criticize one's own shortcomings and mistakes, and to be tolerant and understanding of the shortcomings and mistakes of others; if you can criticize yourself and take responsibility, you will be able to get along with others more easily.

Confucius advocated Apply the principle of self-denial and self-improvement to all aspects of daily life. He said: "Don't blame God, don't blame others." "Don't blame God, don't blame others." "! If others don't understand you and don't complain, isn't it also a cultivated gentleman? "If you don't think about what others don't know, you don't know what others are worried about." Don't worry about others not understanding you. You should worry about yourself not understanding others. "Don't worry about others. A gentleman is worried about his lack of talent and does not worry about others not understanding him.

"Don't worry about not having a position, worry about being established. Don't worry about not knowing, seek to know." Don't worry about not having a position, worry about not having the ability to stand firm; don't worry about others not knowing you, just hope that you are worthy of being known by others. things. All of these focus on asking yourself, not others. When you are unable to obtain your due social status and play your due social role, you should check your moral spirit and academic level more than blaming others; if your moral spirit and academic ability are not enough, you should strictly Demand yourself, work hard to improve yourself, create necessary conditions, and then reach the state of "If you want to establish yourself, you can help others, and if you want to reach yourself, you can help others."

Introspection is supervised by consciousness. Without consciousness, it is difficult to truly carry out inner self-reflection. Confucius said: "If you don't feel guilty when you introspect, why worry about anything?" If your behavior is in line with moral standards, self-reflection, and a clear conscience, then you will feel at ease, and what else will you worry about? "When you see someone who is not virtuous, you should introspect yourself." When you see someone else's good moral character, learn with an open mind and follow their example; when you see someone else's bad moral performance, you should contact yourself, reflect and check, and learn from them. "If you are a person of three, you must have a teacher. Choose the good ones and follow them, and change the bad ones. This also means that you need to carry out subjective ideological analysis, learn when you see good things, and change when bad things are not good.

Confucius believed that introspection is a necessary daily cultivation method, and he actively promoted it among his students. His students once said: "I examine myself three times a day, but do I think about others? Do I not trust my friends? Do I get used to teaching?" This means that I reflect on myself many times every day: Didn’t I do my best when doing things for others? Didn’t I keep my word when interacting with friends? Didn’t I review the studies taught by the teacher carefully? Students should follow social norms and conduct self-examination of their behavior in order to Timely discovery of situations that do not conform to the norms and avoid continuing to make behavioral mistakes will often play a supervisory role, preventing them from letting go or purely using emotions to control behavior. This experience is worthy of our attention.

3. Correction of mistakes and correction of mistakes

Confucius emphasized correction in dealing with the relationship between mistakes and correction. He regarded the process of moral cultivation as a process of correction of mistakes and correction of mistakes. Confucius said: "Qiu Confucius said. "Fortunately, even if you have made mistakes, people will know about them." He admitted that he had made mistakes and believed that it was his luck that his mistakes were known to others. He opposed some people's attitude of not admitting their mistakes, "Even a villain's mistakes must be punished." "It is wrong to cover up mistakes by covering up mistakes. He also said, "The mistakes of a gentleman are like the eclipse of the sun and the moon. "Everyone can see his mistakes, and everyone can look up to his mistakes." He believes that a gentleman's mistakes are like eclipses of the sun and moon; if he makes mistakes, everyone can see them; if he corrects them, everyone will look up to him. Respect him. Confucius put forward the requirement of "don't be afraid of correcting if you make mistakes", and also said: "If you make mistakes without correcting them, you are making mistakes. If you can't correct things if you are not good, it is my worry."

We must treat our own mistakes correctly, and we must also treat the mistakes of others correctly, allow others to make mistakes, and adopt an understanding attitude towards other people's past mistakes. Confucius proposed: "Let bygones be bygones." Don't blame people for what happened in the past, but focus on the present performance.

Confucius’ idea of ??asking people to recognize their mistakes and correct them involves the inevitability of people making mistakes and how people deal with their own mistakes and correct them. It also involves how to deal with other people’s criticism and how to deal with other people’s mistakes. These thoughts and experiences are still inspiring to us today.

4. Put it into practice

Moral education has issues of knowledge and action. This is the issue of moral understanding and moral practice. These two aspects are closely related. Regarding the relationship between these two aspects, Confucius emphasized the practice of morality. He advocated personal practice and required words and deeds to be consistent and consistent. He believed that the truth and depth of moral understanding depended on the test and verification of moral practice.

Confucius believed that people who talk but do not act are not morally noble people. He said, "Smooth words and beautiful appearance are the most benevolent people." Such people who use smooth words and pretend to be kind rarely have benevolence. For ordinary people, it should be "words must be spoken and actions must be results". Confucius said that some people should be ashamed of themselves if they talk more than they do and "exceed their words". In order to prevent the disconnection between words and deeds, Confucius advocated "being careful in speaking".

He said: "The ancients did not say what they said, and they were ashamed of themselves." "A benevolent person is what he said." He meant that he should be cautious about what he said, for fear that he would not be able to do it after he said it. In order to prevent empty words and big words, you can "walk the talk first and then follow it". You might as well do it down-to-earth first, and it is not too late to talk about it after you have done it. "A gentleman wants to be slow in speech but quick in action." It doesn't matter if you are slow in speaking, but you must be quick in action.

Confucius summed up experience and lessons in educational practice and put forward requirements for his practice. He said: "At first I was with others, listening to their words and believing in their actions; now I am with others, listening to their words. And watch what happens." At first, he believed too much in students' statements and thought that students would actually do what they said. After discovering that students' words and deeds were out of line, he put forward the requirement for students to be consistent in their words and deeds. He also said: "As for me, who will destroy and who will praise me? If I am praised, I will have to test it." It means: To others, whom have I slandered? Who have I praised? If there is any praise, it has been tested in practice. This means that his praise of students is not based on impressions and remarks, but is based on actual actions. In short, Confucius's idea of ??requiring consistency in words and deeds and focusing on actions is worthy of our attention.

Confucius not only valued determination, but also emphasized perseverance. He not only advocated self-denial and introspection, but also advocated adapting to mistakes and practicing them. These principles and methods of moral education contain certain rationality and are in line with the general laws of moral education. They cannot be completely negated or abandoned because they are feudal moral education and idealist ideological systems. Under the guidance of dialectical materialism and historical materialism, we must critically inherit these ancient legacies with scientific attitudes and methods and make the past serve the present.

Thoughts on knowledge education

1. Be diligent in learning and be knowledgeable

Confucius advocated "learning to know" and advocated that there is no "permanent teacher" for learning. , "When three people are walking together, there must be my teacher", "When you enter the Imperial Ancestral Temple, you will ask about everything", "You are sensitive and eager to learn, and you are not ashamed to ask questions".

Confucius believed that learning depends on hearing more and seeing more, eliminating the false and retaining the true. He said: "There are people who do things without knowing it, and I am not right. If you hear a lot, choose the good ones and follow them; if you see a lot, you will recognize them." Meaning: There is probably a kind of person who creates something out of thin air without understanding it. I don’t have this problem. Listen a lot and choose the reasonable parts to accept; read a lot and keep them all in mind. Confucius believed that knowledge and education can be obtained by hearing more and seeing more. He said: "If you hear too much about doubts and speak carefully about other things, you will have few regrets; if you see too much about doubts and act cautiously about other things, you will have few regrets." Listen more, read more, and be more knowledgeable, that is, study hard, and deal with things that are unclear and unreliable. Be suspicious of things and don't do them blindly. Just carefully explain what you already understand and do what you already understand. This can reduce resentment and regrets.

2. Learn and practice from time to time, review the past and learn the new

The first sentence of "The Analects" is said by Confucius: "Learn and practice from time to time, isn't it also said to be (pleasant)? What does it mean? That is to say, after studying, and then frequently reviewing, practicing, and practicing, turning the learned knowledge into skills, achieving results, and feeling happy and satisfied in the heart, isn't it also joyful?

Confucius also said It is said: "Those who review old knowledge and learn new things can become teachers." This means that people who review old knowledge and gain new insights and insights can become teachers. Understanding new principles involves the view of the relationship between old and new knowledge, which is in line with the rules of teaching. Zhu Xi noted in the "Collected Commentary on Chapters and Sentences of the Four Books", "The old is what is heard in the past." What is new is what you get now. Language learning can always be used to learn old news, and every time there is something new. "Zhu Xi's annotation is very reasonable, including the following meaning: "Gu" is the basis of "New", and "New" is the development of "Gu"; "Shisi" embodies the connection between the two and contains The meaning of transformation.

Learning itself is a process of continuous practice. Only by repeated learning and practice can you firmly grasp the knowledge you have learned and understand it. Know what has come, know what you have known, and explore the unknown.

3. Pay equal attention to learning and thinking, with the sheep as the most important thing.

Confucius said: "Learning without thinking will lead to ignorance; thinking without learning will lead to failure." "Almost". If you only read without thinking

you will be easily deceived; if you only think without reading, the problem will remain unclear.

This shows that learning cannot be separated from thinking. Without thinking, you cannot digest and absorb the learned knowledge, and learning it will be useless. If you only think about horses without learning from horses, it will become utopian, which is also harmful. This is Confucius’s idea of ??paying equal attention to learning and thinking. But Confucius also said, "I have tried not to eat all day long, not to sleep all night, thinking, it is useless, it is not as good as learning." Comparing learning and thinking, learning still takes the first place. Thinking without learning is nothing. You must learn down-to-earth, which shows that thinking must be based on learning.

4. What you have learned should be consistent with your words and deeds

Confucius said: "Recite the "Poetry" three hundred times and teach them how to govern. It is not up to the standard. It is convenient for all directions. It cannot be specific. Although there are many, Yi Xi thought, "If he has read three hundred chapters of the Book of Songs, it will not work if he is asked to handle government affairs; if he is sent as an envoy to a foreign country, he cannot handle it independently; if he has read a lot, what is the use? If he can handle it, he will not be able to deal with it independently." Three hundred poems of "Poetry" were memorized. But if it cannot be used in political measures and diplomatic activities, then it is considered self-study.

Confucius taught students to apply what they learned so that they could have their own expertise and be able to engage in political activities. According to "Yong Ye", Ji Kangzi asked: "Zhong Yu can make people engage in politics?" Confucius said, "You are also the fruit, what does it mean to be in politics?" Ji Kangzi asked again: "Giving can make people engage in politics?" Confucius said: "Giving is also a gift, what does it have to do with politics?" Ji Kangzi asked again, "Seeking can also lead to politics?" Confucius said: "Seeking means art, what does it have to do with politics?" This means that his Some students are decisive, some are knowledgeable, and some are versatile. What difficulties will this bring to governing political affairs? He trains students to promote his political ambitions, which is the so-called "excellence in learning leads to officialdom" and trains students to be officials. Huan, so he pays great attention to the combination of learning and application, and the consistency of words and deeds.

5. Study humbly and work hard

Confucius believed that there should be no hypocrisy and pride when it comes to knowledge. He had a famous saying, "Knowing is knowing, not knowing is not knowing. It is knowing and knowing." Just admit that you know, and admit that you don’t know if you don’t know. This is the basic pragmatic attitude in studying and doing knowledge. "He said, "Listening to the Tao and talking about it is abandoning virtue." He believes that on the way. Spreading rumors after hearing them

is a betrayal of morality. "If you fail to learn, you are afraid of losing it. Doing learning is like chasing something, for fear of not catching up; if you catch up, you are afraid of losing it. He also said: "It is difficult to have no intention of eating all day long, thinking that you have eaten enough all day long. If you don’t put any thought into food, it’s hard for this kind of person to get anywhere! He said that he is, "He is so angry that he forgets to eat, and he is happy and forgets his worries. He doesn’t know that old age is coming." He put an end to the four shortcomings, "no intention, no need, no solidity, no self", that is, no speculation, no absolute certainty, no rigidity and stubbornness, no self-righteousness. He also opposed the study attitude of "death to make something exist" and "emptiness to make fullness". It is not good to pretend to have something when there is nothing in the first place. It is not good to have something empty in nature.

6. Inspire thinking and draw inferences from one example

The basic method of Confucius’ teaching is inspiration and induction. He believes that mastering knowledge and forming moral concepts should be a process of active exploration and understanding, so he pays special attention to students' initiative in learning during teaching.

He has a famous saying: "If you don't get angry, you won't inspire. If you don't push back, you won't make progress. If you don't counterattack with three points, you will never recover." This is where the word "enlightenment" comes from. This is where the idiom "draw inferences from one instance" comes from. Zhu Xi noted: "An angry person means that the mind is seeking to understand but cannot get the meaning. A lingering person means that the mouth wants to speak but cannot. Qi means to open up the meaning. Fa means to reach the words." That is to say, when

students are actively thinking about a certain problem and have not yet fully figured it out, they can provide inspiration; when students have gained something from thinking about a certain problem but are not very clear yet, Also provide guidance when expression

cannot be expressed. For example, if a square object has one angle explained to him, if he cannot deduce the other three angles based on it, then there is no need to explain it again. Because

This shows that he does not think actively and proactively, and it is meaningless to rely solely on teachers to teach.

Confucius also believed that the initiative of thinking is embodied in asking "what to do" when encountering problems, which means that students are using their brains to think about problems. He once said: "If I don't say 'what is like this, what is like that', then I am not like what I am."

For a person who doesn't ask what to do when something happens, I don't know what to do. Once, Confucius said, I gave Yan Hui lectures all day long, but Yan Hui never raised any objections, and he seemed very stupid. However, when I examined his private words and deeds, I found that he was not interested in what I taught him. The content can also be used, he is not stupid! It can be seen that Confucius valued students' initiative to think about problems.

The beautiful eyes are so bright, and the flowers are painted on the white background!) When I asked Confucius what he meant, Confucius inspired Zixia and said: "Paint after painting" (first have a white background and then paint the flowers) , painting must first have a solid foundation.) Yu Xia understood that Confucius said that "ritual" must be based on the thoughts and feelings of "benevolence", but Yu Xia was not sure about this idea, so he further asked Confucius: " "Etiquette comes after etiquette" (meaning etiquette comes after etiquette, right)? Confucius was very happy after hearing this and praised: "The one who can explain my meaning is Yu Xia! Now I can talk to you about the Book of Songs!" The original meaning of this poem will not be discussed, but it will be analyzed from the perspective of teaching method. , Obviously, Confucius is using heuristics rather than injections here. He avoided using simple moral preaching and used the role of image thinking to lead from vivid and concrete pictures to abstract moral concepts, so as to leave a deep impression on students and actively understand the meaning of "benevolence", so as to consciously Accept the constraints of "ritual".

Confucius was good at using the question-and-answer method to promote students' independent thinking. Sometimes he simply answered a question among students, causing students to ask questions. This is also a heuristic; for example, "Zi Lu" records that Confucius went to Weiguo, and Ran You drove for him. Ran You asked questions one after another, and Confucius answered "Concubine" first. , then answered "rich", and then "teaching", which aroused Ran You's pursuit and thinking step by step. Another example is recorded in "Xian Wen", when Zi Lu was a gentleman, Confucius simply replied, "Cultivate yourself to respect yourself." Zi Lu was not satisfied and asked Confucius: "Is this enough?" Confucius answered for the second time: "Cultivate yourself to respect yourself." To calm the people, Zi Lu asked again, and Confucius answered for the third time, "I have repaired myself to calm the people." Confucius answered like this three times in a row, which was both targeted and enlightening. Another example is recorded in "Yan Yuan", when Zigong asked about politics, Confucius said: "If you have enough food, you will have enough soldiers, and the people will trust you." This means that if there is enough food, enough armaments, and the people trust the government, it will be done

These three points can be regarded as good governance, which caused Zigong to think. Zigong asked: "If you have to get rid of one item, what should you get rid of first?" Confucius replied, "Get rid of armaments first." "Zigong further asked: "If you have to remove one item, what should you remove?" Confucius replied: "Remove the grain." Then Confucius said: "Since ancient times, there has been death, and the people cannot stand without faith." This means that only "people's faith" cannot be removed. Without the trust of the people, the country cannot stand. It can be seen that Confucius’ heuristic teaching is flexible and vivid.

7. Teaching students in accordance with their aptitude, starting from reality

Confucius created the teaching method of teaching students in accordance with their aptitude through long-term private lecture practice. He combined teaching in accordance with their aptitude with inspiration and induction, that is, starting from the actual situation of individual students. Based on the situation, we use inspiration and induction methods to give full play to students' initiative and enthusiasm in learning to ensure the realization of training goals.

When teaching, Confucius paid attention to understanding his students at all times. Sometimes he can analyze the students' strengths. For example, he once pointed out that Zilu was bold and decisive, Zigong was reasonable, and Ranqiu was versatile. Sometimes he could analyze students' shortcomings. For example, he once pointed out that Gao Chai was stupid, Zeng Shen was slow, Zi Zhang was extreme, and Zi Lu was reckless. Sometimes he could make a comparative analysis of different students. For example, Zigong asked Confucius, "Which one is better, Zizhang or Zixia?" Confucius said, "Zizhang is more extreme and tends to overdo things. Zixia is slower and can't keep up with things. Zixia is better." Gong asked again: "Then is Zizhang better? Confucius replied: "It is as bad to go too far as not to keep up." Another time, Confucius said to Zigong: "Compared with you and Yan Hui, who is stronger?" Zigong replied: "How dare I compare myself with appearance?" Yan Hui could deduce ten truths from one truth, but I could only deduce two truths from one truth.

Confucius said: "I can't compare with him. Neither you nor I can compare with him." Confucius could also analyze the students' talents and expertise, pointing out that some students have outstanding virtues, some students are good at rhetoric, and some students are good at speaking. Regarding political affairs, some students are familiar with ancient literature. Song De said: "The Master teaches people according to their talents."

Because Confucius pays attention to teaching based on the students' specific realities, he There is no need to preach in the same way. Students often ask the same questions, but Confucius answers are different. For example, Zilu asked Confucius: "When you hear a truth, do you put it into practice immediately? Confucius said: "How can you put it into practice after hearing it when your father and brother are here?" Ran Qiu also asked the same question, but Confucius said: "Yes, go and implement it immediately." "Other students did not understand that Confucius had two answers to the same question. Confucius explained: "Ran Qiu has always been slow in action, so I encourage him to be bold; Zi Lu has always been bold and aggressive, so I want him to ask his father and brother for instructions, and I deliberately suppress him."

Confucius's answers were also different when asked about filial piety. Ruyi asked Confucius: "What is considered filial piety?" Confucius replied: "No violation." "It means that whether parents are alive or dead, they must abide by the provisions of Zhou Rites and cannot overstep their bounds. This is considered filial piety. Uncle Yuwu asked what constitutes filial piety. Confucius replied: "Parents only worry about their illness." Meaning It means that we should care about the health of our parents. This is because this rich young man does not care about his parents' health and illness. Ziyou asked about filial piety. Confucius thought that Ziyou paid attention to the life of his parents, so he proposed to strengthen it. Respect for parents, so he said: "Everyone can be nourished, so what's the difference between being respectful?" If your parents eat, it is not considered filial piety. The important thing is to be kind and kind to your parents.

Similarly, when asked about benevolence, Confucius did not have a unified answer. For example, when Sima Niu asked about benevolence, Confucius said: "The benevolent person." , the method is also "." Because Sima Niu was "talkative and irritable", Confucius told him to be a benevolent person, be cautious when speaking, and not to express opinions easily. This is how Confucius was good at making decisions on the same issue based on different student situations. Different answers, these answers are often based on the actual situation of the students, and they are very targeted. These all reflect Confucius's materialistic method of teaching students according to their aptitude.

Confucius also targeted the students. Different teachings are given depending on the level of the educator's intelligence. He said: "If you are above the average level, you can use language skills; if you are below the average level, you cannot teach people with advanced knowledge." ; People below the average level should not be taught advanced knowledge.

Confucius also paid great attention to the age characteristics of students. He said: "When you are young, your blood and energy are not determined, and you should be careful about your appearance and your strength." "When your blood is strong, you should be wary of fighting; when you are old, your blood has declined, and you should be wary of gaining." When you are young and your blood is not yet determined, you should be careful not to indulge your energy in women; when you are strong and your blood is strong, you should be careful. Be careful not to get angry easily and avoid fights; when your blood is weak in old age, be careful not to be greedy.

In short, Confucius's idea of ??teaching students in accordance with their aptitude still has an enlightening effect on us. First, we must understand the objects of education. It is necessary to go deep into students, observe carefully, and carry out education and teaching in a targeted manner according to the different characteristics of students, so that education and teaching can be as consistent as possible with students' reality and avoid blindness. Second, we must have basic understanding of students. requirements, and we must be good at discovering and paying attention to cultivating certain specialties of students, adapting to individual differences in education, so that each can make the best use of their talents and play the role of developing talents