Worrying about moral education makes being cautious alone a habit 2
Host A: The Meaning of Being Solitary
Host B: Moral education is worrying. Carrying out moral education for students is the foundation project of spiritual civilization construction. We must not only reflect moral education in the classroom, but also in all aspects of students 'daily lives. The work of moral education is permeated in intellectual education, physical education, aesthetic education, and labor education, complementing other education. It plays a leading role in promoting the all-round development of students and ensuring that we cultivate talents who are both "red and professional".
Dong Qin: " Solitary prudence " was an important traditional ethical thought in ancient China. It meant that people could consciously regulate their own behavior when they were alone, so that it was in line with moral standards. From the Confucian allusions to many scholars of later generations, they all raised the importance of the idea of "being cautious alone", which played an important role in improving people's personal cultivation. In the modern era, the idea of "prudent independence" could still play an important role in guiding the improvement of personal cultivation and social morality.
Combination: The idea of "Shendu" requires that the moral subject can be self-monitoring, self-restraint, self-improvement, good and evil, and can be noble in behavior, consistent in words and deeds, and consistent in appearance and appearance. It tells us that when we are alone, we must not unscrupulously vent our desires or evil thoughts. Remember these four words, a gentleman should be cautious. When he was alone, he would recite it, especially for people with many hobbies.
Host A: Solitary prudence, traditional ethics; practical significance
Host B: The so-called " prudent independence " refers to people who act alone without supervision. They act according to certain moral standards with a high degree of self-awareness and do not do anything that violates moral beliefs and principles.
Winterleaf: This is what we call a sense of self-discipline. Just as Professor Song Xiren said," When you live alone, your heart is in a quiet place." To be cautious, one had to work hard in small places and not do bad things when there was no one around.
Combination: Solitude is a kind of sentiment, solitude is a kind of cultivation, solitude is a kind of self-discipline, solitude is a kind of magnanimity. The idea of "being cautious alone" was an important method of personal moral cultivation since ancient times in our country, and it was also a key link in assessing a person's moral standards. In today's society, it still had important guiding significance.
Host A: The Origin and Development of the Traditional "Shendu" Thought
"Self-discipline" was a self-cultivation method with Chinese characteristics created by ancient Confucianism. It was first seen in the Book of Rites and the Book of Rites.
The Great Learning explained the meaning of "integrity" and "sincerity" when it came to "prudence":"The so-called sincerity is not to deceive oneself. If you hate the stench, if you like the color, this is called self-satisfaction, so the gentleman must be careful to be alone. Villains do bad things at home and do everything they can. After seeing a gentleman, he is disgusted, covers up his bad behavior, and shows his good behavior. People see themselves as if they see lungs and livers. What good is that? This is called sincerity in the heart, in the appearance, so the gentleman must be careful to be alone.”[2]The University believed that the so-called sincerity was to not deceive oneself. People's likes and dislikes came from the bottom of their hearts and could not be disguised. Therefore, only when he was alone and strict with himself in public could he be considered sincere.
Host B: The Doctrine of the Middle says: "Therefore, a gentleman should be cautious about what he does not see and fear what he does not hear. Nothing can be seen in the hidden, nothing can be seen in the subtle, so the gentleman is cautious of his own.”Dao was everywhere, including when he was alone. In fact, it was precisely because people were the clearest and most sensitive to their own actions that the most secretive things were actually the most exposed to them, and the smallest things were also the most obvious. A true gentleman would be wary and vigilant in places where people could not see or hear, not allowing immoral thoughts to appear in obscure and subtle places.
Dongqin: Zheng Xuan of the Eastern Han Dynasty also mentioned the word "Shendu". He said," The villain lives idle and does not do good. He does everything. The gentleman is not like this. Although he sees nothing and hears nothing, he is still afraid of fear and self-correction. This is why he does not deviate from the Tao for a moment. The so-called cautious alone, is to be careful of what he does when he is idle. Villains in seclusion, action and speech think they can not see, can not hear, must be wanton to express their feelings, if there is a spy to hear, this is to think that it is more obvious than in the crowd.”From this, it could be seen that Zheng Xuan's so-called " cautious solitude " referred to a person living alone. Even when his actions were not seen or heard by others, he had to be careful and abide by moral norms at all times. Zheng Xuan's statement was similar to Liu Xiang's statement in Shuo Yuan Jing Shen. Later, Liu Zhou's Liu Zi Shen Du, Kong Yingda's Rites and Justice, Zhu Xi's Da Xue Zhang Ju, and Zhong Yong Zhang Ju all inherited Zheng Xuan's explanation of Shen Du.
Although Zhu Xi inherited Zheng Xuan's statement to a certain extent, his interpretation further developed the traditional understanding of "Shendu" on the basis of his predecessors. In addition to following the traditional view since Zheng Xuan, Zhu Xi believed that "prudent independence" meant that one had to be more cautious and cautious when alone, step up personal moral cultivation in places that others did not know or hear, not deceive themselves, and put effort into personal cultivation. He also expanded the meaning of "independence". Compared with Zheng Xuan's interpretation, Zhu Xi's interpretation made progress in making "independence" contain spiritual and intrinsic meaning. In Zheng Xuan's view, the " solitude " of " Shendu " was just a place of solitude in space, a place where others could not interfere. In addition to the above meanings, Zhu Xi's understanding of the word "independence" also referred to a kind of "independence" that had just sprouted in one's heart and everyone did not know that one was alone. From this, it could be said that Zhu Xi pushed "independence" from a space where one lived alone to a space where there was no supervision and pressure from the outside world. This was a deeper understanding of independence.
Host A: Wang Yangming also developed the idea of "being cautious in solitude". In his opinion, even in a situation where "one is alone without knowing", one's behavior and consciousness should be observed and monitored by conscience. In this sense, conscience could also be called "sole knowledge". As the saying goes," Conscience is when one knows alone, and beyond this knowledge, one is even more ignorant." In the Ming Dynasty, Liu Zongzhou extended and elaborated on this, and established his own system of "Shendu" theory. Liu Zongzhou himself thought highly of Shendu. He said,""Solitude is the first principle of learning. There is nothing to learn except to be cautious." He advocated "using virtue to moisten the body, sincerity and prudence."
Host B: " Yang Zhen's Redemption of Gold at Night " tells the story of Yang Zhen, a famous official of the Eastern Han Dynasty, refusing bribes at night. Someone once bribed him with ten catties of gold, saying that he was "ignorant at night". Yang Zhen replied sarcastically,"The heavens know, the gods know, the children know, I know. What is ignorance?”As a result, the briber left dejectedly. "Solitary caution" was what Yang Zhen needed for his soul to be clean. His spirit of "being cautious and independent" was commendable and could be called a model for generations. Although the story was small, its educational significance was not small. A person, from a young age, was an official for the people. Day and night, there were people and no one, but he was able to strictly discipline himself. He was not greedy, did not take bribes, and refused gifts. His noble character and moral norms were well-known.
Winterleaf: Yang Zhen's " Heaven knows, earth knows, you know, I know."”During the Three Kingdoms period, Liu Bei said," Do not do evil because it is small, and do not do good because it is small."”In the Qing Dynasty, Lin Zexu's "The sea accepts hundreds of rivers, and tolerance is great; Standing tall, without desire, you will be strong." All of them were the embodiment of self-discipline and moral perfection. The revolutionary leader, Comrade **, quoted the term and gave it a new meaning in "On the Cultivation of the Party Members". He pointed out: For a party member who was serious about moral cultivation," even when he was working independently, unsupervised, and had the possibility of doing all kinds of bad things, he could be 'cautious' and not do anything bad.
Countless revolutionary predecessors often fought independently due to the needs of underground work. It was precisely because of this highly conscious and cautious spirit that they left a glorious example of " innocence and loyalty " to future generations.
According to the ancient philosophy and Confucian scholars of the Celestial Empire, the so-called " prudent solitude " was to maintain one's own moral nature and heart. From the perspective of kung fu,"Shendu" referred to how to "govern the body with the mind" when facing one's own body and mind. Facing the outside world, how could he not be influenced by external things and maintain his moral consciousness? [3]Looking at the discussions of ancient philosophers, although they had different expressions of the idea of "prudent independence", the content of their thoughts was basically the same, that is, they all emphasized the spirit of "not leaving the Tao for a moment". It was their joint efforts that eventually formed the moral spirit of "Shendu", which had the characteristics of the Chinese nation.
Host A: The practical significance of "Shendu"
Host B: Although "Shendu" was a "self-cultivation method" and "method of entering morality" created by the ancient Confucians in China with Chinese characteristics, and played an important role in the ancient moral practice, the "Shendu" thought did not lose its practical significance because of the changes of the times."Shendu" thought not only played an important role in the ancient moral practice, but also played an important role in the personal moral cultivation of contemporary social members. It still has important practical value in dealing with people and the construction of today's socialistic morality. For today's society, which already had the problem of moral anomie, the cultivation method of "cautious independence" highlighted its necessity. Only when every individual consciously practiced " self-discipline " would society's moral standards and moral awareness be significantly improved. When we already have a moral concept of being honest, not deceiving ourselves, and being honest, we will naturally be able to be consistent internally and externally, so that we can always meet the moral requirements.
Dongqin: "Be cautious and stand alone"--improve personal cultivation
Host A: " Solitary cautiousness " is a high-level need for each of us to improve ourselves and develop in an all-round way. If we want to achieve self-perfection and personal all-round development, we must have noble moral quality and noble moral personality. The self-discipline thought of "Shendu" always plays an important role in the process of noble moral quality and moral personality.
Host B: As far as the cultivation of self-morality and the shaping of self-personality are concerned, through "Shendu", each of us can enhance the consciousness and urgency of cultivating noble moral quality and moral personality. Self-awareness and sense of urgency were the two important prerequisites for self-awareness to change from challenging the secular world to rebuilding moral will.
Dongqin: If we want to vigorously promote the excellent cultural tradition of the Chinese nation, we must guide the members of society to carry forward the spirit of self-discipline. The cultivation of moral character was a process of letting go of the old and accepting the new deep in one's heart. It required the 'self' to reflect on and dissect his thoughts, words, and actions at any time and place. In this process, without a high degree of self-discipline, without the determination and courage to dissect oneself, it would be impossible to achieve the sublimation of moral personality. Therefore, in the process of forming moral personality, it is necessary to cultivate self-discipline consciousness and carry forward the spirit of self-discipline, and then form good moral habits.
Combination: It can be seen that the spirit of "prudent independence" is conducive to improving the consciousness of the moral subject's self-cultivation and helping the moral subject grasp the starting point in self-cultivation. The prerequisite for the realization and improvement of moral quality and personality accomplishment was to be cautious. People with the spirit of "prudent independence" were always self-examining and caring for others. At the same time, they held high and realistic expectations for social life. He looked forward to the improvement and progress of the entire society and every member of society. In this sense, the spirit of "Shendu" could be regarded as a mirror for individuals and society.
Host A: " Self-discipline " and Life--
Host B: A harmonious and orderly society is formed by the self-discipline of each individual. It must be based on the premise of the construction and perfection of the social moral system. In the process of constructing and perfecting the moral system of our country, it is particularly important to improve and realize the requirements of individual moral standards.
Dongqin: With the development of China's opening up and market economy, people's ideas and values have become more diverse. The law of commodity exchange also eroded the social and political life and people's spiritual realm.
The construction and perfection of the social moral system cannot be separated from the individual's moral self-discipline.
Host A: For example, the current formulation and compliance of social ethics, professional ethics, family ethics, etc. largely rely on the individual's conscious participation, self-restraint, and moral self-discipline.
Host B: Only by instilling and transmitting the consciousness of "prudent independence" to individuals through various methods, internalizing it into the consciousness of social groups and individuals, and externally transforming it into the code of conduct of groups and individuals, can social cohesion be produced in the end.
He: "Shendu" is an important way for each of us to cultivate our thoughts and morals, and it is also the need for each of us to conduct ourselves. Everyone's self-cultivation was the foundation for developing a good social atmosphere. Gu Yanwu emphasized that it was the responsibility of an ordinary person to improve the atmosphere. It was necessary to start from everyone's self-cultivation. Only in this way could it be beneficial to the improvement of social atmosphere. In order to carry out the construction of the socialistic morality, we must be cautious and independent, and then realize the all-round development of human quality.
Host A: In short,"being cautious alone" is an important way for each of us to cultivate our thoughts and morals. It is also the need for us to conduct ourselves. It was also the foundation for developing a good social atmosphere.
Host B: Shendu is a warning bell hanging in the heart.
[Winterleaf: A barrier to prevent falling into the abyss.]
[Harmony: It is a temple for improving one's self-cultivation to perfection.] One should look at the big picture and start from the small. Not only should we be cautious about ourselves, but we should also be cautious about power, desire, micro-things, and the masses. We should be self-respecting, self-reflecting, self-vigilant, and self-motivated. We should sharpen ourselves in loneliness and achieve our career in loneliness so as to gradually cultivate ourselves into a person with noble morals and jointly push the moral standards of our entire society to a higher realm.
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