孔子道德教育思想研究
|
摘要
孔子(公元前551-479年),中国古代的思想家、教育家、伦理学家,是万世敬仰的一代宗师,是中华民族传统文化的代表。其思想不仅在中国历史上乃至在当代中国都有着深远影响,而且在中国传统文化向世界的传播中发挥着重要作用。孔子作为中国古代历史上的第一位伦理思想家,第一次系统构建了中国古代道德理论体系,而道德教育思想是这一理论体系的重要组成部分。
孔子的道德教育思想产生于春秋战国时期,当时,社会正处于奴隶社会向封建社会制度的过渡。社会生产力的发展引发了生产关系的变革、社会的政治动荡、文化下移和“百家争鸣”局面的出现,为孔子道德教育思想的产生提供了经济、政治、思想文化的条件。孔子道德教育思想产生的社会背景,归纳起来有三点,即社会经济的发展是孔子道德教育思想产生的经济环境,社会政治动荡是孔子道德教育思想产生的政治环境,意识形态领域的变化是孔子道德教育思想产生的理论环境。农业生产力的提高、手工业和商业的发展,为孔子道德教育思想的产生提供了经济条件,也使孔子的道德教育活动成为可能。生产关系的变化,西周的分封和宗法制度的变革,王权衰落与大国争霸的局面导致了“礼治”的崩溃、奴隶和平民的反抗。社会政治局势的动荡不安,促使孔子思考政权建设、政权模式、社会秩序等重要问题,由此也对孔子道德教育思想的产生起了一种催化作用。意识形态领域出现文化下移现象,百家争鸣局面产生,在西周时代“修德配命”的思想基础上,孔子道德教育思想应运而生。
孔子道德教育思想的形成有深厚的理论基础:“为政以德”,是孔子道德教育思想的政治理论基础;“性相近、习相远”,是孔子道德教育思想的人性论基础;“中庸”,是孔子道德教育思想的方法论基础。为了挽救当时社会政治动荡、“礼崩乐坏”的局面,孔子提出了以德治国的政治方略,亦即为政以德,由德治论才产生了道德教育的必要性。提出了“性相近,习相远”的人性论观点。孔子不言人性善恶,而言远近,他的人性论首先看到了人的心理发展有着大致相近的自然基础,即“性相近”,则暗含着道德教育之可能性;其次,强调了教育和环境对人的品德养成有着决定作用,即“习相远”,则预示着道德教育之必要性,而且孔子更加注重后天的培养和教化,即“习”的重要性。“中庸”是中国哲学所特有的范畴,它既是一种方法论,也是一种处世哲学。孔子提出的“中庸之道”与西方亚里士多德提出的“中道原理”,既有相似之处,又有明显差异,产生了不同的影响。
孔子道德教育的内容十分丰富,而且有着完整的体系。它以“仁”为道德教育的目标,以“礼”为道德教育的核心,以“义”为道德教育的最高准则,以“孝悌忠恕”等为道德教育的基本道德规范,最终实现“君子”的道德理想人格。一是“仁”的教育。“仁”是孔子道德教育的目标。为了实现“仁”的教育,孔子赋予了“仁”以“爱人”的基本内涵,提出“仁”是道德修养的最高境界,孝悌、忠恕、恭、宽、信、敏、惠等是实践“仁”的道德要求。二是“礼”的教育。“仁”与“礼”相辅相成,“仁”是孔子道德教育的目标,“礼”是孔子道德教育的途径。“仁”以“礼”为准则,“礼”以“仁”为根据。三是“义”的教育。“义”与“仁”也是相辅相成的,“不义”则无以为“仁”。君子“义以为上”、“见利思义”、“舍生取义”,是孔子“义”的教育的主要内容。四是“孝悌忠恕”的道德规范教育。“孝悌”是为“仁”之本;“忠恕”是应当“一以贯之”的为人之道;智、勇、温、良、俭等是基本的道德要求。五是“君子”的理想人格教育。“君子”是孔子所推崇的理想人格,要达到这样的理想人格,首先必须加强自身道德修养,要“修己”、要“爱人”,还要“行义言忠信”。
道德教育的原则是因材施教。有两方面的内涵:其一,了解学生的情况,承认学生的个体差异。其二,从学生的个体差异出发,有针对性地进行教育。“有教无类”思想是因材施教原则的前提,它是指在道德教育的对象上不分贵贱、不分贤愚,人人都可以受教育。这一思想在道德教育发展史上具有划时代的意义。孔子道德教育的方法是学、思、行。这一方法三位一体,有着紧密的内在联系。接受道德教育首先要“学”,即学习道德理论、道德知识,提高道德认识;其次要“思”,把学习到的知识进行消化、思考、分析、归纳,内化为自己的道德信念;最后要“行”,即理论与实践相结合,落实到行动上,养成良好的道德行为习惯。孔子道德教育的途径是内在修养。“君子”的培养,两个方面的因素最重要,一是外部的因素,即社会的道德教育和环境的影响;二是内部因素,即个人自觉的锻炼和修养。社会的道德教育要通过个人内在的锻炼和修养才能起作用。因此,内在的道德修养就成为外在的社会道德教育的实现途径。孔子强调“为仁由己”、“自省自讼”、“能近取譬”等。“为仁由己”强调道德教育的主观能动性,要求加强自身的、内在的道德修养;“自省自讼”强调反省的作用,见贤思齐,闻过必改;“能近取譬”就是推己及人,如果一个人在为人处事上,时时都按照“推己及人”的原则办事,那他就离“成仁”不远了。
分析评价孔子的道德教育思想,会得出这样的结论:孔子的道德教育思想对中华民族的道德教育理论具有重要的奠基作用,在道德教育实践方面具有开创作用,对中华民族的道德精神具有先导作用。具体地说,一是孔子道德教育思想对道德教育理论的奠基作用,表现在它构建了道德教育思想的完整体系,设立了道德教育思想的学习科目,提出了一套道德教育的原则、方法和途径。二是孔子道德教育思想在道德教育实践方面的开创作用,是指孔子首开道德教育实践之先河,不仅强调学习道德知识,更强调学以致用、身体力行。三是孔子道德教育思想在中华民族道德精神的先导作用,是指中华民族道德精神中的许多闪光的思想,都为孔子首创,经过世世代代后人的提炼、升华和发扬光大,而成为民族的道德精神。然而,不可否认,由于历史和阶级的局限,孔子道德教育思想中也有着等级观念、保守性以及对劳动人民的歧视等思想,这些思想是应当批判并在其思想的继承中加以剔除的。
孔子的道德教育思想具有重要的现实意义。一是在我国当前的思想政治教育工作中,特别是对大学生的思想政治教育中,能够起到借鉴作用。它的关于德育为先的思想、关于圣贤人格培养的思想、关于仁爱和谐等思想,都是进行思想政治教育的极好素材。二是孔子的道德教育思想也是中华民族优秀传统道德的重要内容,它的爱国主义思想、对人的价值的肯定、对和谐价值的肯定、强调操守气节、自强不息等等精神,都体现了中华民族的优秀道德传统。三是孔子的道德教育思想对于构建社会主义和谐社会有着重要意义。它的“中和”观、“仁爱”观、“尚公”观、“忠信”观以及“自强”观,都对社会主义和谐社会建设起着积极的作用。
对孔子道德教育思想进行思考,会在孔子道德教育思想的阶级实质、孔子道德教育思想中的超越因素以及孔子道德教育思想的现代化等方面得到启示。孔子道德教育思想有着强烈的阶级性,无论是培养目标、道德教育的内容,还是培养的理想人格,都是为统治阶级服务的。孔子道德教育思想中的“超越”因素是指,孔子道德教育思想中包含着的人类精神和精神境界,也是孔子之所以成为伟大思想家、教育家的那些精华;这些精华都一直流传延续下来,历朝历代对孔子道德教育思想的内容都有着不同解读;孔子道德教育思想中的方法、原则,作为德教、修身的方法论是可以通用的。实现孔子道德教育思想的现代化转化的方法是,一要分清精华与糟粕,“取其精华,去其糟粕”,“批判继承”;二要结合当今社会发展的需要,做到“古为今用”和“推陈创新”;三是提供借鉴、启示,同样是实现现代化转化的一种方式。
Confucius (551-479 BC), the ancient Chinese thinker, educator and ethicist, is a renowned and respected master and the representative of traditional Chinese culture. His thought has profound influences both historically and contemporarily, and it plays an important role in the spreading of traditional Chinese culture to the world. As the first ethical thinker in ancient Chinese history, Confucius systematically constructed the system of morality theory in Ancient China for the first time, in which the thought of moral education is its important part.
The thought of Confucian moral education was created during the Spring and Autumn Period (770-476 B.C.) and the Period of Warring States (475-221 B.C.) in Chinese history, during which the society was transferring from the system of slave society to that of feudal society. The development of social productive forces brought about the transformation of productive relations, political turbulences, cultural down-transferring and "contending of a hundred schools". This phenomenon provided conditions for the creation of Confucian moral education in the perspectives of economy, politics and culture. The creation of Confucian moral education thought born profound history background, which consisted of the following three aspects: the development of social economy serves as the economic environment, the political turbulence as the political environment, ideological changes as the thought origin. The improvement of agricultural productive forces, the development of handwork and trade, which provided economic conditions for the creation of Confucian thought, and made it is possible to develop the moral education activities. The development of productive forces, the packet system of the West Zhou Dynasty, the reform of the patriarchal system, the fading of the kingship and the power hegemony led to the collapse of etiquette governance and the resistance of slave and common people. The turbulence of the social and political situations promoted Confucius to think about the key problems of power constructions, power patterns and society orders, which gave birth to the creation of the Confucian thought of moral education. The phenomenon of cultural down-transferring and the situation of 'contending of a hundred schools’laid foundation for the promotion of the Confucianism and thus gave birth to the Confucian moral education.
The formation of Confucian thought of moral education had its profound theoretical foundation: virtual governance served as its base of political theory, the doctrine of mean as its methodological base, character similarities and habitual differences as its humanistic base. In order to save the situation of the society political turbulences, etiquette and recreation corruption, Confucius proposed the political strategy of moral governance. He said that virtual governance was just like the North Star which was in the center and surrounded by the other stars supporting you (The Analects of Confucius, Governance). Moralization of politics was the fundamental principle of Confucian moral theory and it also was the base of political theory. The term Character was mentioned two times in The Analects of Confucius, referring to Character and Heaven, Character Similarities and Habitual Differences respectively. Confucius laid stress on Distance, rather than Good and Evil. From the view of psychology, his humanity theory explored the similar natural foundation of the human psychology development, thus implicitly showing the possibility of moral education. And secondly, it emphasized the decisive function and necessity of education and environment to the human’s physical and mental development. What’s more, Confucius focused on the importance of acquired training and enlightenment. The Doctrine of Mean belongs to the special category in Chinese philosophy, which is a kind of theoretical philosophy and also a living skill philosophy. The proposition of the Doctrine of Mean came from the theory of Harmony and Similarity of Yanzi (another ancient philosopher in Chinese history). The Doctrine of Mean is not only a way of living skill philosophy in daily life, but also a kind of methodology. Confucius’s Doctrine of Mean shares similarities and differences with Aristotle’s Mean Principle, and both have created different influences. The technique of living skills embodied in the above theory can not be acquired but through further studies.
The content of Confucian moral education is abundant and has complete system. Humanity serves as its major moral purpose, courtesy as its core moral standard, Loyalty as its supreme moral principle, filial piety as its basic moral specification, thus we can acquire the ideal moral personality as a wise and noble man. The contents of Confucius moral education consists of five aspects: firstly, benevolent education, which is the goal of his moral education. In order to realize the benevolent education, Confucius gave benevolence the basic concept“love people”, which was the supreme state of moral cultivation. Filial obedience, loyalty, forgiveness, respectfulness, generosity, faithfulness, sensitivity and kindness are the moral demands in achieving benevolence. Secondly, etiquette education is a way of Confucius moral education and exists side by side with benevolence. Etiquette is the criterion of benevolence, and is based upon benevolence. Thirdly, humanity education is interconnected with benevolence. No humanity, no benevolence. A noble man should regard humanity prior to others, remember humanity anywhere and anytime and sacrifice for it. These are the main contents of Confucius humanity education. Fourthly, the education is of filial obedience, loyalty and forgiveness. Filial obedience is the basis of benevolence, loyalty and forgiveness, which are the rules of conduct. Wisdom, courage, kindness, conscience and frugalness are the basic moral requirements. Fifthly, the ideal personality education is for a noble man. Being a noble man and a gentleman is the ideal personality of Confucius. To achieve this, self-cultivation, benevolence, humanity, loyalty, etc. should be reinforced.
The principle of moral education is individualized, which consists of two aspects: firstly it is to understand the students’special cases and recognize their personal differences; secondly, it is to educate them in various ways according to their personal differences. Confucius implemented the thought of‘education for all without distinction’and possessed landmark significance in the history of educational development. Studying, thinking and behaving are the ways of Confucian moral education, which forms a trinity and has a close inherent connection. Studying is initial in accepting moral education, including the study of moral theory, moral knowledge and moral understanding, and then thinking is needed, in which the acquired knowledge is digested, reflected, analyzed and generalized, thus turned into our own moral conviction, and lastly behaving, in which the theory and practice should be combined and implemented into the practice so as to develop into the favorable moral habits. The approach of Confucian moral education is internal cultivation. The training of a kind and moral man acquires two important elements: firstly, the external factor, which is the influence of the society’s moral education and environment, and secondly, the internal factor, which is the individual conscious behaving and cultivation. The moral education can only work through individual’s internal behaving and cultivation, so the internal moral cultivation is the only way to realize the target of external moral education of society. Confucius emphasized Self-humanity, Self-introspection and Neighbor-example, and so on, which referred respectively to initiatives of moral and internal cultivation, learning from virtual people, correcting mistakes instantly, thus becoming a virtual person gradually.
Confucian thought of moral education had creative, systematic and holistic characteristics, which laid foundation for the moral education in Chinese history. Its main contributions were as follows: Firstly, he founded the holistic system of the moral education idea, systematically established a subject of moral education, and proposed a series of principles, methods and ways for moral education. Secondly, Confucian thought of moral education was a strict system which contained many moral orders that were mutually related. What’s more, he made the thought of moral education be open, inclusive and assimilative. Thirdly, he completely established the system of moral education, regarding Benevolence as its core, which included three levels: value ideal, core principle and concrete standard with value judgment and moral practice through its whole process. What’s more, Confucian moral education had its limitation, which was specifically maintaining the hierarchy system, conservativeness and discrimination of the laboring people. To the Confucius thought of moral education, we should reject its dross and accept its essence, making it exert in the fields of current moral education, society moral activities, society moral standard raising and the socialist moral construction.
The research on Confucius moral education thought has profound actual significance. It can provide reflection on current moral education– there is a paradox between the society core value and the society cultural direction in modern education. We hope to find out the correct position of modern moral education under the support of Confucian moral wisdom. And it is helpful for us to reflect and improve current education problems by scrutinizing Confucius moral education thought in the school teaching, and the thought has actual advising significance in the party’s rectification of political thought. Furthermore, the Thought is needed in establishing a harmonious society, as it provides cultural resources, promotes democratic politics, forms moral principles and specifies citizen’s personal integrity. The Confucian Thought is rooted in the Chinese culture and the theory of Confucianism is widely welcomed nationwide. Lastly, the Thought has enlightened significance for the present education.
Confucius and his thought of moral education have left us a lot of inspiration and thinking. This paper gives rational thinking for the following three aspects: the class essence of Confucius thought of moral education, the surpassing elements of the thought and the modern transition of the thought. Confucius thought of moral education bears strong class nature, and is fundamentally feudal and conservative. This point should be clearly realized in receiving, experiencing and researching of that. The reflections on Confucian moral education thought must have some implications in the class essence of the Confucian moral education thought ,surpassing elements in the Confucian moral education thought and the modernization of the Confucian moral education thought. Confucius has a strong ideological and moral education of the Class, whether training objectives, the content of moral education, or training of the ideal personality, all make the srevice for the ruling class. The surpassing elements in the Confucius thought refer to its human spirits and state, which makes Confucius as a great thinker and educator. The different understandings of the Confucius thought throughout the history and the methods and principles inside it can be used universally in moral education and self-cultivation. There are two ways in completing the modern transition of Confucius thought of moral education, firstly, critical inheritance– reject the dross and assimilate the essence, secondly, the past serves the present– bring forth the new through the old. What’s more, drawing experience and inspiration from the Confucius thought of moral education is also a kind of transitional method.
孔子的道德教育思想产生于春秋战国时期,当时,社会正处于奴隶社会向封建社会制度的过渡。社会生产力的发展引发了生产关系的变革、社会的政治动荡、文化下移和“百家争鸣”局面的出现,为孔子道德教育思想的产生提供了经济、政治、思想文化的条件。孔子道德教育思想产生的社会背景,归纳起来有三点,即社会经济的发展是孔子道德教育思想产生的经济环境,社会政治动荡是孔子道德教育思想产生的政治环境,意识形态领域的变化是孔子道德教育思想产生的理论环境。农业生产力的提高、手工业和商业的发展,为孔子道德教育思想的产生提供了经济条件,也使孔子的道德教育活动成为可能。生产关系的变化,西周的分封和宗法制度的变革,王权衰落与大国争霸的局面导致了“礼治”的崩溃、奴隶和平民的反抗。社会政治局势的动荡不安,促使孔子思考政权建设、政权模式、社会秩序等重要问题,由此也对孔子道德教育思想的产生起了一种催化作用。意识形态领域出现文化下移现象,百家争鸣局面产生,在西周时代“修德配命”的思想基础上,孔子道德教育思想应运而生。
孔子道德教育思想的形成有深厚的理论基础:“为政以德”,是孔子道德教育思想的政治理论基础;“性相近、习相远”,是孔子道德教育思想的人性论基础;“中庸”,是孔子道德教育思想的方法论基础。为了挽救当时社会政治动荡、“礼崩乐坏”的局面,孔子提出了以德治国的政治方略,亦即为政以德,由德治论才产生了道德教育的必要性。提出了“性相近,习相远”的人性论观点。孔子不言人性善恶,而言远近,他的人性论首先看到了人的心理发展有着大致相近的自然基础,即“性相近”,则暗含着道德教育之可能性;其次,强调了教育和环境对人的品德养成有着决定作用,即“习相远”,则预示着道德教育之必要性,而且孔子更加注重后天的培养和教化,即“习”的重要性。“中庸”是中国哲学所特有的范畴,它既是一种方法论,也是一种处世哲学。孔子提出的“中庸之道”与西方亚里士多德提出的“中道原理”,既有相似之处,又有明显差异,产生了不同的影响。
孔子道德教育的内容十分丰富,而且有着完整的体系。它以“仁”为道德教育的目标,以“礼”为道德教育的核心,以“义”为道德教育的最高准则,以“孝悌忠恕”等为道德教育的基本道德规范,最终实现“君子”的道德理想人格。一是“仁”的教育。“仁”是孔子道德教育的目标。为了实现“仁”的教育,孔子赋予了“仁”以“爱人”的基本内涵,提出“仁”是道德修养的最高境界,孝悌、忠恕、恭、宽、信、敏、惠等是实践“仁”的道德要求。二是“礼”的教育。“仁”与“礼”相辅相成,“仁”是孔子道德教育的目标,“礼”是孔子道德教育的途径。“仁”以“礼”为准则,“礼”以“仁”为根据。三是“义”的教育。“义”与“仁”也是相辅相成的,“不义”则无以为“仁”。君子“义以为上”、“见利思义”、“舍生取义”,是孔子“义”的教育的主要内容。四是“孝悌忠恕”的道德规范教育。“孝悌”是为“仁”之本;“忠恕”是应当“一以贯之”的为人之道;智、勇、温、良、俭等是基本的道德要求。五是“君子”的理想人格教育。“君子”是孔子所推崇的理想人格,要达到这样的理想人格,首先必须加强自身道德修养,要“修己”、要“爱人”,还要“行义言忠信”。
道德教育的原则是因材施教。有两方面的内涵:其一,了解学生的情况,承认学生的个体差异。其二,从学生的个体差异出发,有针对性地进行教育。“有教无类”思想是因材施教原则的前提,它是指在道德教育的对象上不分贵贱、不分贤愚,人人都可以受教育。这一思想在道德教育发展史上具有划时代的意义。孔子道德教育的方法是学、思、行。这一方法三位一体,有着紧密的内在联系。接受道德教育首先要“学”,即学习道德理论、道德知识,提高道德认识;其次要“思”,把学习到的知识进行消化、思考、分析、归纳,内化为自己的道德信念;最后要“行”,即理论与实践相结合,落实到行动上,养成良好的道德行为习惯。孔子道德教育的途径是内在修养。“君子”的培养,两个方面的因素最重要,一是外部的因素,即社会的道德教育和环境的影响;二是内部因素,即个人自觉的锻炼和修养。社会的道德教育要通过个人内在的锻炼和修养才能起作用。因此,内在的道德修养就成为外在的社会道德教育的实现途径。孔子强调“为仁由己”、“自省自讼”、“能近取譬”等。“为仁由己”强调道德教育的主观能动性,要求加强自身的、内在的道德修养;“自省自讼”强调反省的作用,见贤思齐,闻过必改;“能近取譬”就是推己及人,如果一个人在为人处事上,时时都按照“推己及人”的原则办事,那他就离“成仁”不远了。
分析评价孔子的道德教育思想,会得出这样的结论:孔子的道德教育思想对中华民族的道德教育理论具有重要的奠基作用,在道德教育实践方面具有开创作用,对中华民族的道德精神具有先导作用。具体地说,一是孔子道德教育思想对道德教育理论的奠基作用,表现在它构建了道德教育思想的完整体系,设立了道德教育思想的学习科目,提出了一套道德教育的原则、方法和途径。二是孔子道德教育思想在道德教育实践方面的开创作用,是指孔子首开道德教育实践之先河,不仅强调学习道德知识,更强调学以致用、身体力行。三是孔子道德教育思想在中华民族道德精神的先导作用,是指中华民族道德精神中的许多闪光的思想,都为孔子首创,经过世世代代后人的提炼、升华和发扬光大,而成为民族的道德精神。然而,不可否认,由于历史和阶级的局限,孔子道德教育思想中也有着等级观念、保守性以及对劳动人民的歧视等思想,这些思想是应当批判并在其思想的继承中加以剔除的。
孔子的道德教育思想具有重要的现实意义。一是在我国当前的思想政治教育工作中,特别是对大学生的思想政治教育中,能够起到借鉴作用。它的关于德育为先的思想、关于圣贤人格培养的思想、关于仁爱和谐等思想,都是进行思想政治教育的极好素材。二是孔子的道德教育思想也是中华民族优秀传统道德的重要内容,它的爱国主义思想、对人的价值的肯定、对和谐价值的肯定、强调操守气节、自强不息等等精神,都体现了中华民族的优秀道德传统。三是孔子的道德教育思想对于构建社会主义和谐社会有着重要意义。它的“中和”观、“仁爱”观、“尚公”观、“忠信”观以及“自强”观,都对社会主义和谐社会建设起着积极的作用。
对孔子道德教育思想进行思考,会在孔子道德教育思想的阶级实质、孔子道德教育思想中的超越因素以及孔子道德教育思想的现代化等方面得到启示。孔子道德教育思想有着强烈的阶级性,无论是培养目标、道德教育的内容,还是培养的理想人格,都是为统治阶级服务的。孔子道德教育思想中的“超越”因素是指,孔子道德教育思想中包含着的人类精神和精神境界,也是孔子之所以成为伟大思想家、教育家的那些精华;这些精华都一直流传延续下来,历朝历代对孔子道德教育思想的内容都有着不同解读;孔子道德教育思想中的方法、原则,作为德教、修身的方法论是可以通用的。实现孔子道德教育思想的现代化转化的方法是,一要分清精华与糟粕,“取其精华,去其糟粕”,“批判继承”;二要结合当今社会发展的需要,做到“古为今用”和“推陈创新”;三是提供借鉴、启示,同样是实现现代化转化的一种方式。
Confucius (551-479 BC), the ancient Chinese thinker, educator and ethicist, is a renowned and respected master and the representative of traditional Chinese culture. His thought has profound influences both historically and contemporarily, and it plays an important role in the spreading of traditional Chinese culture to the world. As the first ethical thinker in ancient Chinese history, Confucius systematically constructed the system of morality theory in Ancient China for the first time, in which the thought of moral education is its important part.
The thought of Confucian moral education was created during the Spring and Autumn Period (770-476 B.C.) and the Period of Warring States (475-221 B.C.) in Chinese history, during which the society was transferring from the system of slave society to that of feudal society. The development of social productive forces brought about the transformation of productive relations, political turbulences, cultural down-transferring and "contending of a hundred schools". This phenomenon provided conditions for the creation of Confucian moral education in the perspectives of economy, politics and culture. The creation of Confucian moral education thought born profound history background, which consisted of the following three aspects: the development of social economy serves as the economic environment, the political turbulence as the political environment, ideological changes as the thought origin. The improvement of agricultural productive forces, the development of handwork and trade, which provided economic conditions for the creation of Confucian thought, and made it is possible to develop the moral education activities. The development of productive forces, the packet system of the West Zhou Dynasty, the reform of the patriarchal system, the fading of the kingship and the power hegemony led to the collapse of etiquette governance and the resistance of slave and common people. The turbulence of the social and political situations promoted Confucius to think about the key problems of power constructions, power patterns and society orders, which gave birth to the creation of the Confucian thought of moral education. The phenomenon of cultural down-transferring and the situation of 'contending of a hundred schools’laid foundation for the promotion of the Confucianism and thus gave birth to the Confucian moral education.
The formation of Confucian thought of moral education had its profound theoretical foundation: virtual governance served as its base of political theory, the doctrine of mean as its methodological base, character similarities and habitual differences as its humanistic base. In order to save the situation of the society political turbulences, etiquette and recreation corruption, Confucius proposed the political strategy of moral governance. He said that virtual governance was just like the North Star which was in the center and surrounded by the other stars supporting you (The Analects of Confucius, Governance). Moralization of politics was the fundamental principle of Confucian moral theory and it also was the base of political theory. The term Character was mentioned two times in The Analects of Confucius, referring to Character and Heaven, Character Similarities and Habitual Differences respectively. Confucius laid stress on Distance, rather than Good and Evil. From the view of psychology, his humanity theory explored the similar natural foundation of the human psychology development, thus implicitly showing the possibility of moral education. And secondly, it emphasized the decisive function and necessity of education and environment to the human’s physical and mental development. What’s more, Confucius focused on the importance of acquired training and enlightenment. The Doctrine of Mean belongs to the special category in Chinese philosophy, which is a kind of theoretical philosophy and also a living skill philosophy. The proposition of the Doctrine of Mean came from the theory of Harmony and Similarity of Yanzi (another ancient philosopher in Chinese history). The Doctrine of Mean is not only a way of living skill philosophy in daily life, but also a kind of methodology. Confucius’s Doctrine of Mean shares similarities and differences with Aristotle’s Mean Principle, and both have created different influences. The technique of living skills embodied in the above theory can not be acquired but through further studies.
The content of Confucian moral education is abundant and has complete system. Humanity serves as its major moral purpose, courtesy as its core moral standard, Loyalty as its supreme moral principle, filial piety as its basic moral specification, thus we can acquire the ideal moral personality as a wise and noble man. The contents of Confucius moral education consists of five aspects: firstly, benevolent education, which is the goal of his moral education. In order to realize the benevolent education, Confucius gave benevolence the basic concept“love people”, which was the supreme state of moral cultivation. Filial obedience, loyalty, forgiveness, respectfulness, generosity, faithfulness, sensitivity and kindness are the moral demands in achieving benevolence. Secondly, etiquette education is a way of Confucius moral education and exists side by side with benevolence. Etiquette is the criterion of benevolence, and is based upon benevolence. Thirdly, humanity education is interconnected with benevolence. No humanity, no benevolence. A noble man should regard humanity prior to others, remember humanity anywhere and anytime and sacrifice for it. These are the main contents of Confucius humanity education. Fourthly, the education is of filial obedience, loyalty and forgiveness. Filial obedience is the basis of benevolence, loyalty and forgiveness, which are the rules of conduct. Wisdom, courage, kindness, conscience and frugalness are the basic moral requirements. Fifthly, the ideal personality education is for a noble man. Being a noble man and a gentleman is the ideal personality of Confucius. To achieve this, self-cultivation, benevolence, humanity, loyalty, etc. should be reinforced.
The principle of moral education is individualized, which consists of two aspects: firstly it is to understand the students’special cases and recognize their personal differences; secondly, it is to educate them in various ways according to their personal differences. Confucius implemented the thought of‘education for all without distinction’and possessed landmark significance in the history of educational development. Studying, thinking and behaving are the ways of Confucian moral education, which forms a trinity and has a close inherent connection. Studying is initial in accepting moral education, including the study of moral theory, moral knowledge and moral understanding, and then thinking is needed, in which the acquired knowledge is digested, reflected, analyzed and generalized, thus turned into our own moral conviction, and lastly behaving, in which the theory and practice should be combined and implemented into the practice so as to develop into the favorable moral habits. The approach of Confucian moral education is internal cultivation. The training of a kind and moral man acquires two important elements: firstly, the external factor, which is the influence of the society’s moral education and environment, and secondly, the internal factor, which is the individual conscious behaving and cultivation. The moral education can only work through individual’s internal behaving and cultivation, so the internal moral cultivation is the only way to realize the target of external moral education of society. Confucius emphasized Self-humanity, Self-introspection and Neighbor-example, and so on, which referred respectively to initiatives of moral and internal cultivation, learning from virtual people, correcting mistakes instantly, thus becoming a virtual person gradually.
Confucian thought of moral education had creative, systematic and holistic characteristics, which laid foundation for the moral education in Chinese history. Its main contributions were as follows: Firstly, he founded the holistic system of the moral education idea, systematically established a subject of moral education, and proposed a series of principles, methods and ways for moral education. Secondly, Confucian thought of moral education was a strict system which contained many moral orders that were mutually related. What’s more, he made the thought of moral education be open, inclusive and assimilative. Thirdly, he completely established the system of moral education, regarding Benevolence as its core, which included three levels: value ideal, core principle and concrete standard with value judgment and moral practice through its whole process. What’s more, Confucian moral education had its limitation, which was specifically maintaining the hierarchy system, conservativeness and discrimination of the laboring people. To the Confucius thought of moral education, we should reject its dross and accept its essence, making it exert in the fields of current moral education, society moral activities, society moral standard raising and the socialist moral construction.
The research on Confucius moral education thought has profound actual significance. It can provide reflection on current moral education– there is a paradox between the society core value and the society cultural direction in modern education. We hope to find out the correct position of modern moral education under the support of Confucian moral wisdom. And it is helpful for us to reflect and improve current education problems by scrutinizing Confucius moral education thought in the school teaching, and the thought has actual advising significance in the party’s rectification of political thought. Furthermore, the Thought is needed in establishing a harmonious society, as it provides cultural resources, promotes democratic politics, forms moral principles and specifies citizen’s personal integrity. The Confucian Thought is rooted in the Chinese culture and the theory of Confucianism is widely welcomed nationwide. Lastly, the Thought has enlightened significance for the present education.
Confucius and his thought of moral education have left us a lot of inspiration and thinking. This paper gives rational thinking for the following three aspects: the class essence of Confucius thought of moral education, the surpassing elements of the thought and the modern transition of the thought. Confucius thought of moral education bears strong class nature, and is fundamentally feudal and conservative. This point should be clearly realized in receiving, experiencing and researching of that. The reflections on Confucian moral education thought must have some implications in the class essence of the Confucian moral education thought ,surpassing elements in the Confucian moral education thought and the modernization of the Confucian moral education thought. Confucius has a strong ideological and moral education of the Class, whether training objectives, the content of moral education, or training of the ideal personality, all make the srevice for the ruling class. The surpassing elements in the Confucius thought refer to its human spirits and state, which makes Confucius as a great thinker and educator. The different understandings of the Confucius thought throughout the history and the methods and principles inside it can be used universally in moral education and self-cultivation. There are two ways in completing the modern transition of Confucius thought of moral education, firstly, critical inheritance– reject the dross and assimilate the essence, secondly, the past serves the present– bring forth the new through the old. What’s more, drawing experience and inspiration from the Confucius thought of moral education is also a kind of transitional method.
引文
①(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
①(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2478.
②(清)阮元校刻.十三经注疏·礼记注疏·王制[M].北京:中华书局,1980:1338.
③杨伯峻、杨逢彬注译.孟子·滕文公上[M].长沙:岳麓书社,2000:85.
①程俊英.诗经译注·小雅·大田[M].上海:上海古籍出版社,1985:438.
②上海师范大学古籍整理组校点.国语·周语上[M].上海:上海古籍出版社,1978:15.
①杨天宇.礼记译注·王制[M].上海:上海古籍出版社,2004:159.
②上海师范大学古籍整理组校点.国语·齐语[M].上海:上海古籍出版社,1978:226.
③冀昀主编.左传·宣公十二年[M].北京:线装书局,2007:212.
④赵守正.管子注译·小匡第二十[M].南宁:广西人民出版社,1982:199.
⑤诸子文粹编写组编译.(文白对照)诸子文粹·白虎通·商贾篇(上册)[M].洽尔滨:北方文艺出版社,1994:536.
①冀昀主编.左传·闵公二年[M].北京:线装书局,2007:79.
②上海师范大学古籍整理组校点.国语·晋语四[M].上海:上海古籍出版社,1978:371.
③杨伯峻,杨逢彬注译.孟子·告子(下)[M].长沙:岳麓书社,2000:215.
④冀昀主编.左传·襄公十一年[M].北京:线装书局,2007:326.
⑤(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
①程俊英.诗经译注·小雅·北山[M].上海:上海古籍出版社,1985:416.
②(清)阮元校刻.十三经注疏·礼记正义·大传[M].北京:中华书局,1980:1508.
③杨天宇撰.礼记译注·大传[M].上海:上海古籍出版社,2004:159.
①冀昀主编.左传·恒公二年[M].北京:线装书局,2007:24.
②上海师范大学古籍整理组校点.国语·周语上[M].上海:上海古籍出版社,1978:9.
②冀昀主编.左传·襄公二十七年[M].北京:线装书局,2007:408.
①杨天宇.礼记译注·乐记第十九[M].上海:上海古籍出版社,2004:472.
②(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2504.
③冀昀主编.左传·隐公三年[M].北京:线装书局,2007:7.
④(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2524.
⑤(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2502.
①杨天宇.礼记译注·表记第三十二[M].上海:上海古籍出版社,2004:724.
①(汉)孔安国传.(唐)孔颖达等正义.尚书·周书·召诰[M].上海:上海古籍出版社,1990:219-220.
②冀昀主编.左传·僖公五年.北京:线装书局,2007:89.
①(汉)孔安国传.(唐)孔颖达等正义.尚书·康诰[M].上海:上海古籍出版社,1990:201.
②王聘珍撰.王文锦点校.大戴礼记·解诂[M].北京:中华书局,1983:60.
③(清)阮元校刻.十三经注疏·礼记正义·内则[M].北京:中华书局,1980:1471.
④王聘珍撰.王文锦点校.大戴礼记·解诂[M].北京:中华书局,1983:60.
①(清)阮元校刻.十三经注疏·论语注疏·微子[M].北京:中华书局,1980:2530.
②(汉)司马迁著.韩兆琦译注.史记·若子韩非列传第三(下册)[M].2004:949.
③朱人求.儒家文化哲学研究[M].合肥:安微人民出版社,1987:297.
④冀昀主编.左传·桓公六年[M].北京:线装书局,2007:28.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
②中共中央马克思恩格斯列宁斯大林著作编译局.列宁全集[M].北京:人民出版社,1988:248.
③冀昀主编.左传·昭公廿年[M].北京:线装书局,2007:581.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
②(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2504.
③(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
④(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2504.
⑤(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
⑥(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2481.
①(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2503.
②(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
④古代以拥有的军事实力衡量国力大小和国家人口、领域的多少、广狭,千乘之国是大国.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2506.
⑦(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2513.
⑧(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2503.
①(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2521.
②(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
②(汉)司马迁著.韩兆琦评注.史记.孔子世家[M].长沙:岳麓书社,2004:786.
③(汉)司马迁著.韩兆琦评注.史记.孔子世家[M].长沙:岳麓书社,2004:769.
④(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2487.
①(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
②(清)阮元校刻.十三经注疏·礼记正义·中庸[M].北京:中华书局,1980:1625.
③(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:30.
④(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:29.
⑤(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:29.
⑥(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:29.
⑦黄楠森,杨寿堪.新编哲学大辞典[M].山西:山西教育出版社1993:173.
⑧(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:31.
⑨(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:30.
⑩(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:32.
①(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
②黄寿祺,张善文.周易译注[M].上海:上海古籍出版社,2001:36.
③(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2508.
④(清)阮元校刻.十三经注疏·论语注疏·先进[M].北京:中华书局,1980:2499.
①杨天宇.礼记译注·中庸[M].上海:上海古籍出版社,2004:691.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
①(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2468.
②(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
③(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
④(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
⑤(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
⑥(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2503.
①(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2504.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③朱熹.四书集注·中庸[M].长沙:岳麓书社.1985:31.
④(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
③(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2510.
④(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2512.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
②(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
④(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
⑤(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2489.
①(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
②(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑥(宋)朱熹.论语集注[M].济南:齐鲁书社,1992:34.
⑦朱熹.四书集注·中庸[M].长沙:岳麓书社.1985:39.
①(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
②(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
④冀昀主编.左传·昭公二十五年[M].北京:线装书局,2007:599.
①陈来.古代思想文化的世界[M].北京:生活?读书?新知三联书店,2002:190.
②冀昀主编.左传·隐公十一年[M].北京:线装书局,2007:19.
③(清)王先谦.国学整理论编辑.诸子集成?荀子集解?修身[M].河北:河北人民出版社,1992:14.
④(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
⑤臧克和,王平校订.说文解字新订[M].北京:中华书局,2002:4.
⑥杨天宇.礼记译注·王制第五[M].上海:上海古籍出版社,2004:159.
⑦王国维.观堂集林·释礼[M].北京:中华书局,1959:290.
⑧郭沫若.十批判书?孔墨的批判[M].北京:人民出版社,1954:82.
⑨孔国安撰.孔颖达等正义.尚书正义?盘庚篇[M].上海:上海古籍出版社,1990:129
⑩郭沫若.十批判书?孔墨的批判[M].北京:科学出版社,1956:93-94.
11(汉)司马迁著.韩兆琦评注.史记·礼书[M].长沙:岳麓书社,2004:310.
①杨天宇撰.礼记译注·表记第三十二[M].上海:上海古籍出版社,2004:724.
②(汉)司马迁著.韩兆琦评注.史记·孔子世家[M].长沙:岳麓书社,2004:759.
③(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2467.
④(清)阮元校刻.十三经注疏·论语注疏·乡党[M].北京:中华书局,1980:2494.
⑤(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
①杨天宇撰.礼记译注·哀公问第二十七[M].上海:上海古籍出版社,2004:655.
②杨天宇撰.礼记译注·孔子礼运第九[M].上海:上海古籍出版社,2004:267.
③(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2521.
④(清)阮元校刻.十三经注疏·孟子正义·告子上[M].北京:中华书局,1980:786.
⑤(清)焦循.十三经清人注疏·孟子正义·公孙丑上[M].北京:中华书局,1987:233.
⑥(清)焦循.十三经清人注疏·孟子正义·公孙丑上[M].北京:中华书局,1987:234.
⑦(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
①冯友兰.中国哲学简史上册[M].上海:华东师范大学出版社,2000:58.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
①(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
②(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2536.
③(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2487.
④(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
③冀昀主编.左传·昭公二十年[M].北京:线装书局,2007:581.
④杨天宇.礼记译注·杂记下第二十一[M].上海:上海古籍出版社,2004:556.
⑤(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2487.
①朱贻庭.儒家文化与和谐社会[M].上海:学林出版社,2005:84.
②(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
③(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
①臧克和,王平校订.说文解字新订[M].北京:中华书局,2002:842.
②(南朝宋)范晔.后汉书·舆服志[M].杭州:浙江古籍出版社,2000:1010.
③(东汉)王充.论衡·是应篇[M].上海:上海人民出版社,1974:270.
④(东汉)王充.论衡·是应篇[M].上海:上海人民出版社,1974:270.
⑤庞朴.儒家辩证法研究[M].北京:中华书局,1984:17.
⑥杨天宇.礼记译注·中庸[M].上海:上海古籍出版社,2004:700.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
③(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
④(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑤(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
⑥(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑦黄寿祺,张善文.周易译注·坤卦第二[M].上海:上海古籍出版社,2001:34
⑧黄寿祺,张善文.周易译注·系辞下传[M].上海:上海古籍出版社,2001:569
⑨黄寿祺,张善文.周易译注·乾卦第一[M].上海:上海古籍出版社,2001:10.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
①(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
②(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
④(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2511.
①(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2511.
②(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
③(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2511.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
⑤(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑥(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2486-2487.
⑦杨伯峻,杨逢彬注译.孟子·告子上[M].长沙:岳麓书社,2000:198.
⑧杨伯峻,杨逢彬注译.孟子·告子上[M].长沙:岳麓书社,2000:199.
①(清)王先谦.诸子集成[M].河北:河北人民出版社,1992:35.
②(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
③(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
②(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
③(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑥(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑦(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑧(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
⑨(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2471.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
③(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
④张以文.四书全译[M].长沙:湖南人民大学出版社.1989:36.
⑤赵敏俐,尹小林.国学备策·孝经·谏诤章[M].北京:首都师范大学出版社,2007:525.
①(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
③(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2510.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑤(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2468.
⑥(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2465.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
③(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
④(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑤(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑥朱熹.论语集注[M].济南:齐鲁书社,1992:34.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
⑤(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
①(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
②(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
③刘允声,刘亚丽.历代文言名句鉴赏[M].北京:北京出版社.1994:208.
④周恩来.周恩来选集(上卷)[M].北京:人民出版社,1980:328.
⑤周恩来.周恩来选集(下卷)[M].北京:人民出版社,1984:394.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2524.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
③(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
④(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
⑤(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
⑥(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑦(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2531.
⑧(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2514.
⑨(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
⑩(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
11(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2459.
12杨天宇.礼记译注·中庸第三十一[M].上海:上海古籍出版社,2004:710.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
③(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
⑤朱熹.论语集注·卫灵公[M].济南:齐鲁书社,1992:164.
⑥(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2512.
⑦(汉)司马迁著.韩兆琦译注.史记·孔子世家[M].2004:770.
⑧杨伯峻,杨逢彬注译.孟子·离娄上[M].长沙:岳麓书社,2000:85.139.
⑨(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
⑩(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
①杨伯峻、杨逢彬注译.孟子·滕文公上[M].长沙:岳麓书社,2000:90.
②(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑤(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑦(清)阮元校刻.十三经注疏·论语注疏·子仁[M].北京:中华书局,1980:2471.
⑧(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
①(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2508.
②(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
③(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2442.
④(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
⑤(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2486.
⑥(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2491.
⑦焦循.十三经清人注疏·孟子正义·公孙丑上[M].北京:中华书局,1987:215.
⑧(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
①(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
②(清)阮元校刻.十三经注疏·论语注疏·公孙长[M].北京:中华书局,1980:2474.
③(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2487.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑥(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑦(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑧(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
①朱正义,林开甲.礼记选译·杂记下[M].四川:巴蜀书社,1990:158-159.
②(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
③朱正义,林开甲.礼记选译·杂记下[M].四川:巴蜀书社,1990:158-159.
④(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
⑤(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑥(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
⑧(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2510.
⑨(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑩(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
11(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
12(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2508.
13(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2484.
14(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
①(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
②(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
④(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑤(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑥(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑦(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
⑧(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2506.
⑨(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑩(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
11罗炽.中华易文化传统导论[M].武汉:武汉出版社,1995:234.
12罗炽.中华易文化传统导论[M].武汉:武汉出版社,1995:232.
13(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
14(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
15(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2516.
16(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
17(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2486.
18(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
②(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
①冀昀主编.左传·昭公十七年[M].北京:线装书局,2007:563.
②内蒙古师范学院图书馆编.研究儒法斗争史参考资料上册[M].内蒙古:内蒙古人民出版社,1974:20.
③(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
⑤(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
⑥(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2513.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
②朱熹.论语集注[M].济南:齐鲁书社.1992:104.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
④(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2504.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
①(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2523.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
②(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2523.
③杨晓敏.古人勤学故事言论选译[M].新疆:新疆人民出版社,1986:174.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
②(汉)司马迁著.韩兆琦评注.史记.孔子世家[M].长沙:岳麓书社,2004:779.
③(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2475.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
⑤(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
⑥(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2487.
⑦(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑧(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑨(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
⑩(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
②(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
③(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
④(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
⑤(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
⑥(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
⑦(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑧(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑨(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑩(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2473.
②(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
③(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
⑤(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2473.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
⑦(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2475.
①(清)阮元校刻.十三经注疏·论语注疏·先进[M].北京:中华书局,1980:2500.
②(清)阮元校刻.十三经注疏·论语注疏·先进[M].北京:中华书局,1980:2500.
③(清)阮元校刻.十三经注疏·礼记正义·中庸[M].北京:中华书局,1980:1629.
④(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2507.
⑥(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2520.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
⑧(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑨(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑩(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
11(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
①(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2512.
②(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2472.
③(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
④(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2506.
⑤(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
⑥(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
①(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑦(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①刘宝楠.论语正义(上)[M].北京:中华书局,1982:278.
②管曙光.诸子集成·法言·修身篇[M].长春:长春出版社,1999:357.
③(清)王夫之著.张子正蒙·序论[M].北京:古籍出版社,1956:10.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2478.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑦(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑧(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
⑨(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
⑤(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
③(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
④朱熹.论语集注[M].济南:齐鲁书社,1992:70.
⑤(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
⑧(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2514.
⑨(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑩(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
④(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑤(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
①杨伯峻,杨逢彬注译.孟子·离娄上[M].长沙:岳麓书社,2000:125.
②杨伯峻,杨逢彬注译.孟子·梁惠王上[M].长沙:岳麓书社,2000:13.
③杨伯峻,杨逢彬注译.孟子·梁惠王上[M].长沙:岳麓书社,2000:14.
④杨伯峻,杨逢彬注译.孟子·尽心上[M].长沙:岳麓书社,2000:244.
⑤杨伯峻,杨逢彬注译.孟子·离娄上[M].长沙:岳麓书社,2000:125.
①列宁全集:第二卷[M].北京:人民出版社,1957:150.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(汉)司马迁著.韩兆琦译注.史记·孔子世家[M].2004:949.
②黄坤译注.朱熹诗文选译[M].四川:巴蜀书社,1990:238.
③(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
④曹础基.庄子浅注·天运[M].北京中华书局,1982:224.
⑤曹础基.庄子浅注·天下[M].北京中华书局,1982:492.
⑥(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑦(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2481.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2506.
②(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2409.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·庸也[M].北京:中华书局,1980:2478.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
⑤(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①冀昀主编.左传·定公十年(下册)[M].北京:线装书局,2007:666.
②黄中业.二十四史名人名典[M].沈阳:沈阳出版社2001:135.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
③(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
④(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
⑤(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑦(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2511.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
③(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
④罗国杰.中国传统道德[M].北京:中国人民大学出版社,1995:8.
⑤杨伯峻,杨逢彬注译.孟子·告子上[M].长沙:岳麓书社,2000:198.
①(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
②冀昀主编.左传·文公二年[M].北京:线装书局,2007:154-155.
③刘宗周全集:第1册[M].杭州:浙江古籍出版社,2007:438.
④四库群经名言名典.周易·乾文言传[M].沈阳:沈阳出版社,2005:524.
⑤王磊.周秦伦理文化概论[M].西安:陕西师范大学出版社,2008:154.
①杨伯峻,杨逢彬注译.孟子·离娄上[M].长沙:岳麓书社,2000:125.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
③(清)阮元校刻.十三经注疏·孟子正义·告子下[M].北京:中华书局,1980:787.
①(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
②(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
①唐凯麟,曹刚.重释传统——儒家思想的现代价值评估[M].上海:华东师范大学出版社,2000:25-26.
②罗国杰.中国传统道德[M].北京:中国人民大学出版社,1995:8.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2481.
②(清)阮元校刻.十三经注疏·礼记正义·学记[M].北京:中华书局,1980:1523.
[1]马克思恩格斯选集:1-4卷[M].北京:人民出版社,1995.
[2]马克思恩格斯全集:第1、3、25、27、40、41、42卷[M].北京:人民出版社,1956、1960、1974、1972、1982、1979、1979.
[3]列宁全集:1-9卷[M].北京:人民出版社,1959.
[4]毛泽东选集:1-4卷[M].北京:人民出版社,1964.
[5]邓小平文选:1-3卷[M].北京:人民出版社,1993、1994.
[6]江泽民文选:1-3卷[M].北京:人民出版社,2006.
[1]陈景磐.孔子的教育思想[M].武汉:湖北人民出版社,1957.
[2]严北溟.孔子的哲学思想[M].上海:上海人民出版社,1959.
[3]王夫之.尚书引义[M].北京:中华书局,1962.
[4]冯天瑜.孔丘教育思想批判[M].北京:人民出版社,1976.
[5]任继愈.中国哲学史[M].北京:人民出版社,1979.
[6]蔡尚思.孔子思想体系[M].上海:上海人民出版社,1982.
[7]汪国栋.孔子哲学新论[M].南宁:广西师大出版社,1990.
[8]赵光贤.孔学新论[M].成都:巴蜀书社,1992.
[9]高旭东.孔子精神与基督精神——中西文化纵横谈[M].石家庄:河北人民出版社,1989.
[10]金景芳.孔子新传[M].长沙:湖南出版社,1991.
[11]陈卫平.郁振华.孔子与中国文化[M].贵阳:贵州人民出版社,2000.
[12]商聚德.孔子的智慧[M].石家庄:河北人民出版社,1997.
[13]杨朝明,修建军.孔子与孔孟弟子研究[M].济南:齐鲁书社,2004.
[14]匡亚明.孔子评传[M].济南:齐鲁书社,1985.
[15]钱穆.论语新解[M].成都:巴蜀书社,1985.
[16]刘宝楠.论语正义[M].台北:文史哲出版社,1990.
[17]朱熹.四书章句集注[M].长沙:岳麓书社,1985.
[18]程树德.论语集释[M].台北:艺文出版社,1981.
[19]张馨.尚书[M].北京:中国文史出版社,2003.
[20]王秀梅.诗经[M].北京:中华书局,2008.
[21]尚学峰,夏得靠译注.国语[M].北京:中华书局,2008.
[22]司马迁.史记[M].台北:中华书局,1982.
[23]杨伯峻.论语译注[M].北京:中华书局,1980.
[24]杨伯峻.孟子译注[M].北京:中华书局,1981.
[25]罗炽.中华易文化传统导论[M].武汉:武汉出版社,1995.
[26]阮元校刻.十三经注疏·论语注疏[M].北京:中华书局,1980.
[27]何晏等注,邢昺疏.论语注疏[M].上海:上海古籍出版社,1997.
[28]王弼等注,孔颖达等正义.周易正义[M].上海:上海古籍出版社,1997.
[29]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998.
[30]孙希旦.礼记集解[M].台北:文史哲出版社,1990.
[31]许慎.说文解字[M].高雄:复文出版社,1998.
[32]段玉裁.说文解字注[M].高雄:复文出版社,1998.
[33]王先谦.荀子集解[M].台北:学生书局,1985.
[34]黎靖德.朱子语类[M].北京:中华书局,1993.
[35]董仲舒.春秋繁露[M].北京:中华书局,1983.
[36]张载.张载集[M].北京:中华书局,1978.
[37]程颢,程颐.二程集[M].北京:中华书局,1981.
[38]周敦颐.周敦颐集[M].北京:中华书局,1990.
[39]陆九渊.陆九渊集[M].台北:里仁书局,1981.
[40]王守仁.王阳明全集[M].上海:上海印书行,1995.
[41]冯友兰.中国哲学史新编[M].北京:人民出版社,1998.
[42]熊十力.原儒[M].北京:中国人民大学出版社,2006.
[43]李振纲.中国古代哲学史论[M].北京:中国社会科学出版社,2004.
[44]陈来.古代思想文化的世界[M].上海:三联书店,2002.
[45]赵馥洁.中国传统哲学价值论[M].北京:人民出版社,2009.
[46]赵逢玉.仁学探微[M].徐州:中国矿业大学出版社,2003.
[47]朱贻庭.儒家文化与和谐社会[M].上海:学林出版社,2005.
[48]宋希仁.西方伦理思想史[M].北京:中国人民大学出版社,2004.
[49]冯契.中国古代哲学的逻辑发展[M].上海:上海人民出版社,1985.
[50]唐凯麟,张怀承.成仁与成圣——儒家伦理道德精粹[M].长沙:湖南大学出版社,1999.
[51]李宪堂.先秦儒家的专制主义精神[M].北京:中国人民大学出版社,2003.
[52]王充.论衡[M].北京:中华书局,1974.
[53]韩愈.昌黎先生集[M].上海:上海商务印书馆,1936.
[54]程志华.牟宗三哲学研究—道德形上学之可能[M].北京:人民出版社,2009.
[55]王莹,田秀云.以德治国论[M].北京:新华出版社,2002.
[56]沈玉成.左传译文[M].北京:中华书局,1981.
[57]陈涛译注.晏子春秋[M].北京:中华书局,2008.
[58]中共中央马恩列斯著作编译局.马克思恩格斯全集[M].北京:人民出版社,1972.
[59]马振铎.儒家文明[M].北京:中国社会科学出版社,1999.
[60]翦伯赞.中国史纲要[M].北京:人民出版社,1995.
[61]王宁.中国文化概论[M].长沙:湖南师大出版社,2000.
[62]郭沫若.十批判书[M].北京:人民出版社,1982.
[63]李约瑟.中国科学技术史[M].上海:上海古籍出版社,2008.
[64]房玄龄.晋书[M].北京:中华书局,2008.
[65]黄宗羲.明儒学案[M].北京:中华书局,1985.
[66]钱穆.孔子与论语[M].北京:中华书局,1985
[67]陈景磐.先师孔子——论孔子教育思想[M].北京:外文出版社,1990.
[68]刘和忠.孔子道德教育思想研究[M].北京:高等教育出版社,2003.
[69]罗祖基.孔子思想研究论集[M].济南:齐鲁书社出版社,1987.
[70]教育哲学教学参考资料编辑组.教育哲学教学参考资料[M].北京:北京师范大学出版社,1986.
[71]内蒙古师范学院图书馆.研究儒法斗争史参考资料[M].内蒙古:内蒙古人民出版社,1974.
[72]王世明.孔子的伦理思想发微[M].齐鲁书社出版社,2004(9).
[73]杜任之,高树帜.孔子学说精华体系[M].山西人民出版社,1985.
[74]王琨.孔子与二十世纪中国思想[M].齐鲁书社出版社,2006(8).
[75]杨焕英.孔子思想在国外的传播和影响[M].教育科学出版社,1987(7).
[76]吴乃恭.儒家思想研究[M].东北师范大学,1988.
[77]赵吉惠.中国儒学史[M].中州古籍出版社,1991.
[78]刘蔚华.儒家学术思想史[M].山东教育出版社,1996(12).
[79]尚斌.中国儒学发展史[M].兰州大学出版社,2008(3).
[80]王均林.中国儒学史[M].广州:广东教育出版社,1998(6).
[81]钱逊.先秦儒学[M].沈阳:辽宁教育出版社,1991.
[82]罗国杰.中国传统道德(多卷本)[M].北京:中国人民大学出版社,1995.
[83](韩)崔英辰.韩国儒学思想研究[M].北京:人民出版社,2008(11).
[84]杨天宇.礼记译注[M].上海:上海古籍出版社,2004.
[85]司马迁著.韩兆琦评注.史记[M].长沙:岳麓书社,2004.
[86]王先谦.诸子集成[M].河北:河北人民出版社,1992.
[87]冀昀主编.左传[M].北京:线装书局,2007.
[88]四库群经名言名典.周易·乾文言传[M].沈阳:沈阳出版社,2005.
[89]王磊.周秦伦理文化概论[M].西安:陕西师范大学出版社,2008.
[90]陈来.古代思想文化的世界[M].北京:生活?读书?新知三联书店,2002.
[91]朱正义,林开甲.礼记选译[M].四川:巴蜀书社,1990.
[92]臧克和,王平校订.说文解字新订[M].北京:中华书局,2002.
[93]范晔.后汉书[M].杭州:浙江古籍出版社,2000.
[94]庞朴.儒家辩证法研究[M].北京:中华书局,1984.
[95]焦循.十三经清人注疏·孟子正义[M].北京:中华书局,1987.
[96]黄楠森,杨寿堪.新编哲学大辞典[M].山西:山西教育出版社1993.
[1]王子英.孔子在中国教育史上的地位[C].孔子讨论文集(第一集),济南:山东人民出版社,1961.
[2]中央教育科学研究所教育史研究室.孔子教育思想论文选(1949-1980)[C].北京:教育科学出版社,1981.
[3]中国社会科学院哲学研究所资料室.教育哲学教学参考资料[C].北京:人民教育出版社,1985.
[4]中国孔子基金会.孔子诞辰2540周年纪念与学术讨论会论文集[C].上海:三联书店,1992.
[5]中国孔子基金会.儒学与二十一世纪——纪念孔子诞辰2545周年暨国际儒学讨论会会议文集[C].北京:华夏出版社,1996.
[1]张静互.儒家礼教论-论“仁”、“人性”、“文”和“礼”的关系[J].湖南大学学报,2003(3).
[2]杨国荣.从孔子看儒家价值观[J].华东师大学报,1990(4).
[3]游唤民.孔子德治思想新探[J].湖南师大学报,1992(4).
[4]李俊义.孔子思想的矛盾及其认识论根源[J].河北师大学报,1988(3).
[5](美)欧迪安.孔子与儒[J].北京大学学报,1991(4).
[6]陈德和.儒道成德之教的差异——一个价值人类学的探索[J].当代中国哲学学报,2005(2).
[7]张秉楠.论孔子的君子人格[J].孔子研究,1989(4).
[8]张岱年,王东.中华文明的现代复兴和综合创新[J].新华文摘,1997(8).
[9]罗国杰.关于孔子义利观的一点思考:兼析“君子喻于义,小人喻于利”[J].学术研究,1994(3).
[10]杨泽波.孔子的心性学说结构[J].哲学研究.1992(5).
[11]孙景坛.仁是孔子思想核心新证[J].南京社会科学.1991(5).
[12]杨适.孔子与耶稣仁爱观的比较和启示[J].哲学与文化.1994(2).
[13]钟肇鹏.孔子与中国文化[J].中国哲学史研究.1989(4).
[14]马振铎.礼乐文化和孔子的仁学[J].孔子研究.1991(4).
[15]刘兴邦.试论孔子的仁学价值思想体系—兼论中西价值观之比较[J].中国哲学史研究.1989(4).
[16](美)成中英.孔子哲学中的创造性原理—论生即理与仁即生[J].孔子研究.1990(3).
[17]赵家骥.孔子德育思想初探[J].东北师范大学.哲学社会科学版,1981(5).
[18]洪石荆.孔子伦理道德思想探析[J].安徽师范大学学报.人文社会科学出版,1982(3).
[19]甘京林.论孔子的道德教育思想[J].上海师范大学学报(哲学社会科学版),1983(3).
[20]黄钊.关于孔子道德教育学说探析[J].武汉大学学报(哲学社会科学版),2004(1).
[21]周蓉.孔子道德教育思想浅析[J].成都中医药大学学报(教育科学版),2003(1).
[22]周志礼.孔子的教育实践与素质教育[J].天中学刊,2002(6).
[23]刘颖.孔子道德教育思想及启示[J].中国教育学刊,2003(4).
[24]戴诚,沈剑文.孔子德育方法举隅[J].思茅师范高等专科学校学报,2000(1).
[25]林忠,林楠.孔子“教学相长”的思想对高校德育的启示[J].福州师专学报,2002(4).
[26]崔庆玲.孔子教育模式对当今德育的启示[J].高等教育研究,2004(4).
[27]孙迎光.孔子启发式对德育的借鉴意义[J].江苏高教,1994(1).
[28]高建凤.孔子的德育思想及其时代意义[J].枣庄师范专科学校学报,2002(4).
[29]史磊.传统与创新:孔子德育思想的现代意义与精神蕴涵[J].理论学刊,2006(9).
[30]闵杰.略论孔子德育思想的现实价值[J].经济与社会发展,2003(7).
[1]W.Dilthey,Introduction of Human Studies,London,1988.
[2]Alexnader,J.C:Culture and Societ[Ml Cmabridge University Perss,1990.
[3]E.Fromm,The Heart of Man,New York,1964.
[4]E.Fromm,Escape of Freedom,New York,1960.
[5]Peters,R.S.Moarl development and education.london.Georfe All and Unwin Ltd, 1981.
[6]Trilling,Lionel.Mind in the Modern world.New York:Viking,1973.
[7]H.Spencer,The Principle of Sociology,Chapter6,New York,1969.
[8]D.Rowntree, A Dictionary of Education, Harper and Raw, Publisher. London,1981.
[9]F.Mayer,A History of Education Thoughts, Columbus,Ohio: Charles E.Merrill Books,inc.,1960.
[10]J.Sartre,Being and Nothing,New York,1956.
[11]P.Mcphail,J.Ungoed-Thomas,and H.Chapman,Moral Education in Secondary,Longman Group Limited,1972.
[12]R.Straughau,Philosophers on Education,Houndmills,Macmillan,1987.
[13]E.P.Cubberley,Readings in the History of Education,Boston; Houngton Mifflin Co.,1920.
[1]http://www.cnki.com.cn
[2]http://d.wanfangdata.com.cn
[3]http://www.lw23.com
[4]http://www.confuchina.com/
①(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2478.
②(清)阮元校刻.十三经注疏·礼记注疏·王制[M].北京:中华书局,1980:1338.
③杨伯峻、杨逢彬注译.孟子·滕文公上[M].长沙:岳麓书社,2000:85.
①程俊英.诗经译注·小雅·大田[M].上海:上海古籍出版社,1985:438.
②上海师范大学古籍整理组校点.国语·周语上[M].上海:上海古籍出版社,1978:15.
①杨天宇.礼记译注·王制[M].上海:上海古籍出版社,2004:159.
②上海师范大学古籍整理组校点.国语·齐语[M].上海:上海古籍出版社,1978:226.
③冀昀主编.左传·宣公十二年[M].北京:线装书局,2007:212.
④赵守正.管子注译·小匡第二十[M].南宁:广西人民出版社,1982:199.
⑤诸子文粹编写组编译.(文白对照)诸子文粹·白虎通·商贾篇(上册)[M].洽尔滨:北方文艺出版社,1994:536.
①冀昀主编.左传·闵公二年[M].北京:线装书局,2007:79.
②上海师范大学古籍整理组校点.国语·晋语四[M].上海:上海古籍出版社,1978:371.
③杨伯峻,杨逢彬注译.孟子·告子(下)[M].长沙:岳麓书社,2000:215.
④冀昀主编.左传·襄公十一年[M].北京:线装书局,2007:326.
⑤(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
①程俊英.诗经译注·小雅·北山[M].上海:上海古籍出版社,1985:416.
②(清)阮元校刻.十三经注疏·礼记正义·大传[M].北京:中华书局,1980:1508.
③杨天宇撰.礼记译注·大传[M].上海:上海古籍出版社,2004:159.
①冀昀主编.左传·恒公二年[M].北京:线装书局,2007:24.
②上海师范大学古籍整理组校点.国语·周语上[M].上海:上海古籍出版社,1978:9.
②冀昀主编.左传·襄公二十七年[M].北京:线装书局,2007:408.
①杨天宇.礼记译注·乐记第十九[M].上海:上海古籍出版社,2004:472.
②(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2504.
③冀昀主编.左传·隐公三年[M].北京:线装书局,2007:7.
④(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2524.
⑤(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2502.
①杨天宇.礼记译注·表记第三十二[M].上海:上海古籍出版社,2004:724.
①(汉)孔安国传.(唐)孔颖达等正义.尚书·周书·召诰[M].上海:上海古籍出版社,1990:219-220.
②冀昀主编.左传·僖公五年.北京:线装书局,2007:89.
①(汉)孔安国传.(唐)孔颖达等正义.尚书·康诰[M].上海:上海古籍出版社,1990:201.
②王聘珍撰.王文锦点校.大戴礼记·解诂[M].北京:中华书局,1983:60.
③(清)阮元校刻.十三经注疏·礼记正义·内则[M].北京:中华书局,1980:1471.
④王聘珍撰.王文锦点校.大戴礼记·解诂[M].北京:中华书局,1983:60.
①(清)阮元校刻.十三经注疏·论语注疏·微子[M].北京:中华书局,1980:2530.
②(汉)司马迁著.韩兆琦译注.史记·若子韩非列传第三(下册)[M].2004:949.
③朱人求.儒家文化哲学研究[M].合肥:安微人民出版社,1987:297.
④冀昀主编.左传·桓公六年[M].北京:线装书局,2007:28.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
②中共中央马克思恩格斯列宁斯大林著作编译局.列宁全集[M].北京:人民出版社,1988:248.
③冀昀主编.左传·昭公廿年[M].北京:线装书局,2007:581.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
②(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2504.
③(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
④(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2504.
⑤(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
⑥(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2481.
①(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2503.
②(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
④古代以拥有的军事实力衡量国力大小和国家人口、领域的多少、广狭,千乘之国是大国.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2506.
⑦(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2513.
⑧(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2503.
①(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2521.
②(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
②(汉)司马迁著.韩兆琦评注.史记.孔子世家[M].长沙:岳麓书社,2004:786.
③(汉)司马迁著.韩兆琦评注.史记.孔子世家[M].长沙:岳麓书社,2004:769.
④(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2487.
①(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
②(清)阮元校刻.十三经注疏·礼记正义·中庸[M].北京:中华书局,1980:1625.
③(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:30.
④(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:29.
⑤(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:29.
⑥(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:29.
⑦黄楠森,杨寿堪.新编哲学大辞典[M].山西:山西教育出版社1993:173.
⑧(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:31.
⑨(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:30.
⑩(宋)朱熹.四书集注·中庸[M].长沙:岳麓书社,1985:32.
①(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
②黄寿祺,张善文.周易译注[M].上海:上海古籍出版社,2001:36.
③(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2508.
④(清)阮元校刻.十三经注疏·论语注疏·先进[M].北京:中华书局,1980:2499.
①杨天宇.礼记译注·中庸[M].上海:上海古籍出版社,2004:691.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
①(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2468.
②(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
③(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
④(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
⑤(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
⑥(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2503.
①(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2504.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③朱熹.四书集注·中庸[M].长沙:岳麓书社.1985:31.
④(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
③(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2510.
④(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2512.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
②(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
④(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
⑤(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2489.
①(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
②(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑥(宋)朱熹.论语集注[M].济南:齐鲁书社,1992:34.
⑦朱熹.四书集注·中庸[M].长沙:岳麓书社.1985:39.
①(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
②(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
④冀昀主编.左传·昭公二十五年[M].北京:线装书局,2007:599.
①陈来.古代思想文化的世界[M].北京:生活?读书?新知三联书店,2002:190.
②冀昀主编.左传·隐公十一年[M].北京:线装书局,2007:19.
③(清)王先谦.国学整理论编辑.诸子集成?荀子集解?修身[M].河北:河北人民出版社,1992:14.
④(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
⑤臧克和,王平校订.说文解字新订[M].北京:中华书局,2002:4.
⑥杨天宇.礼记译注·王制第五[M].上海:上海古籍出版社,2004:159.
⑦王国维.观堂集林·释礼[M].北京:中华书局,1959:290.
⑧郭沫若.十批判书?孔墨的批判[M].北京:人民出版社,1954:82.
⑨孔国安撰.孔颖达等正义.尚书正义?盘庚篇[M].上海:上海古籍出版社,1990:129
⑩郭沫若.十批判书?孔墨的批判[M].北京:科学出版社,1956:93-94.
11(汉)司马迁著.韩兆琦评注.史记·礼书[M].长沙:岳麓书社,2004:310.
①杨天宇撰.礼记译注·表记第三十二[M].上海:上海古籍出版社,2004:724.
②(汉)司马迁著.韩兆琦评注.史记·孔子世家[M].长沙:岳麓书社,2004:759.
③(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2467.
④(清)阮元校刻.十三经注疏·论语注疏·乡党[M].北京:中华书局,1980:2494.
⑤(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
①杨天宇撰.礼记译注·哀公问第二十七[M].上海:上海古籍出版社,2004:655.
②杨天宇撰.礼记译注·孔子礼运第九[M].上海:上海古籍出版社,2004:267.
③(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2521.
④(清)阮元校刻.十三经注疏·孟子正义·告子上[M].北京:中华书局,1980:786.
⑤(清)焦循.十三经清人注疏·孟子正义·公孙丑上[M].北京:中华书局,1987:233.
⑥(清)焦循.十三经清人注疏·孟子正义·公孙丑上[M].北京:中华书局,1987:234.
⑦(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
①冯友兰.中国哲学简史上册[M].上海:华东师范大学出版社,2000:58.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
①(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
②(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2536.
③(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2487.
④(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
③冀昀主编.左传·昭公二十年[M].北京:线装书局,2007:581.
④杨天宇.礼记译注·杂记下第二十一[M].上海:上海古籍出版社,2004:556.
⑤(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2487.
①朱贻庭.儒家文化与和谐社会[M].上海:学林出版社,2005:84.
②(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
③(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
①臧克和,王平校订.说文解字新订[M].北京:中华书局,2002:842.
②(南朝宋)范晔.后汉书·舆服志[M].杭州:浙江古籍出版社,2000:1010.
③(东汉)王充.论衡·是应篇[M].上海:上海人民出版社,1974:270.
④(东汉)王充.论衡·是应篇[M].上海:上海人民出版社,1974:270.
⑤庞朴.儒家辩证法研究[M].北京:中华书局,1984:17.
⑥杨天宇.礼记译注·中庸[M].上海:上海古籍出版社,2004:700.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
③(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
④(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑤(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
⑥(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑦黄寿祺,张善文.周易译注·坤卦第二[M].上海:上海古籍出版社,2001:34
⑧黄寿祺,张善文.周易译注·系辞下传[M].上海:上海古籍出版社,2001:569
⑨黄寿祺,张善文.周易译注·乾卦第一[M].上海:上海古籍出版社,2001:10.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
①(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
②(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
④(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2511.
①(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2511.
②(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
③(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2511.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
⑤(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑥(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2486-2487.
⑦杨伯峻,杨逢彬注译.孟子·告子上[M].长沙:岳麓书社,2000:198.
⑧杨伯峻,杨逢彬注译.孟子·告子上[M].长沙:岳麓书社,2000:199.
①(清)王先谦.诸子集成[M].河北:河北人民出版社,1992:35.
②(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
③(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
②(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
③(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑥(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑦(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑧(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
⑨(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2471.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
③(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
④张以文.四书全译[M].长沙:湖南人民大学出版社.1989:36.
⑤赵敏俐,尹小林.国学备策·孝经·谏诤章[M].北京:首都师范大学出版社,2007:525.
①(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
③(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2510.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑤(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2468.
⑥(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2465.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
③(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
④(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑤(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑥朱熹.论语集注[M].济南:齐鲁书社,1992:34.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
⑤(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
①(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
②(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
③刘允声,刘亚丽.历代文言名句鉴赏[M].北京:北京出版社.1994:208.
④周恩来.周恩来选集(上卷)[M].北京:人民出版社,1980:328.
⑤周恩来.周恩来选集(下卷)[M].北京:人民出版社,1984:394.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2524.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
③(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
④(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
⑤(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
⑥(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑦(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2531.
⑧(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2514.
⑨(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
⑩(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
11(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2459.
12杨天宇.礼记译注·中庸第三十一[M].上海:上海古籍出版社,2004:710.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
③(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
⑤朱熹.论语集注·卫灵公[M].济南:齐鲁书社,1992:164.
⑥(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2512.
⑦(汉)司马迁著.韩兆琦译注.史记·孔子世家[M].2004:770.
⑧杨伯峻,杨逢彬注译.孟子·离娄上[M].长沙:岳麓书社,2000:85.139.
⑨(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
⑩(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
①杨伯峻、杨逢彬注译.孟子·滕文公上[M].长沙:岳麓书社,2000:90.
②(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑤(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑦(清)阮元校刻.十三经注疏·论语注疏·子仁[M].北京:中华书局,1980:2471.
⑧(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
①(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2508.
②(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
③(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2442.
④(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
⑤(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2486.
⑥(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2491.
⑦焦循.十三经清人注疏·孟子正义·公孙丑上[M].北京:中华书局,1987:215.
⑧(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
①(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
②(清)阮元校刻.十三经注疏·论语注疏·公孙长[M].北京:中华书局,1980:2474.
③(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2487.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑥(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑦(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑧(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
①朱正义,林开甲.礼记选译·杂记下[M].四川:巴蜀书社,1990:158-159.
②(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
③朱正义,林开甲.礼记选译·杂记下[M].四川:巴蜀书社,1990:158-159.
④(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
⑤(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑥(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
⑧(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2510.
⑨(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑩(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
11(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
12(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2508.
13(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2484.
14(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
①(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
②(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
④(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑤(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑥(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑦(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
⑧(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2506.
⑨(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑩(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
11罗炽.中华易文化传统导论[M].武汉:武汉出版社,1995:234.
12罗炽.中华易文化传统导论[M].武汉:武汉出版社,1995:232.
13(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
14(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
15(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2516.
16(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
17(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2486.
18(清)阮元校刻.十三经注疏·论语注疏·尧曰[M].北京:中华书局,1980:2535.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
②(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
①冀昀主编.左传·昭公十七年[M].北京:线装书局,2007:563.
②内蒙古师范学院图书馆编.研究儒法斗争史参考资料上册[M].内蒙古:内蒙古人民出版社,1974:20.
③(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
⑤(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
⑥(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2513.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
②朱熹.论语集注[M].济南:齐鲁书社.1992:104.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
④(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2504.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2524.
①(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2523.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
②(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2523.
③杨晓敏.古人勤学故事言论选译[M].新疆:新疆人民出版社,1986:174.
①(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
②(汉)司马迁著.韩兆琦评注.史记.孔子世家[M].长沙:岳麓书社,2004:779.
③(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2475.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
⑤(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
⑥(清)阮元校刻.十三经注疏·论语注疏·泰伯[M].北京:中华书局,1980:2487.
⑦(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑧(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑨(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
⑩(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
②(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
③(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
④(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
⑤(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
⑥(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
⑦(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑧(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
⑨(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑩(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2473.
②(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2522.
③(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
⑤(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2473.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2490.
⑦(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2475.
①(清)阮元校刻.十三经注疏·论语注疏·先进[M].北京:中华书局,1980:2500.
②(清)阮元校刻.十三经注疏·论语注疏·先进[M].北京:中华书局,1980:2500.
③(清)阮元校刻.十三经注疏·礼记正义·中庸[M].北京:中华书局,1980:1629.
④(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2507.
⑥(清)阮元校刻.十三经注疏·论语注疏·季氏[M].北京:中华书局,1980:2520.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
⑧(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑨(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑩(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
11(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
①(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2512.
②(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2472.
③(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2463.
④(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2506.
⑤(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2507.
⑥(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2525.
①(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
④(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
⑤(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑥(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑦(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①刘宝楠.论语正义(上)[M].北京:中华书局,1982:278.
②管曙光.诸子集成·法言·修身篇[M].长春:长春出版社,1999:357.
③(清)王夫之著.张子正蒙·序论[M].北京:古籍出版社,1956:10.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
⑤(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2478.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑦(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑧(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
⑨(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
②(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
④(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
⑤(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
③(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
④朱熹.论语集注[M].济南:齐鲁书社,1992:70.
⑤(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑦(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
⑧(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2514.
⑨(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
⑩(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2457.
②(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
④(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
⑤(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2518.
①杨伯峻,杨逢彬注译.孟子·离娄上[M].长沙:岳麓书社,2000:125.
②杨伯峻,杨逢彬注译.孟子·梁惠王上[M].长沙:岳麓书社,2000:13.
③杨伯峻,杨逢彬注译.孟子·梁惠王上[M].长沙:岳麓书社,2000:14.
④杨伯峻,杨逢彬注译.孟子·尽心上[M].长沙:岳麓书社,2000:244.
⑤杨伯峻,杨逢彬注译.孟子·离娄上[M].长沙:岳麓书社,2000:125.
①列宁全集:第二卷[M].北京:人民出版社,1957:150.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(汉)司马迁著.韩兆琦译注.史记·孔子世家[M].2004:949.
②黄坤译注.朱熹诗文选译[M].四川:巴蜀书社,1990:238.
③(清)阮元校刻.十三经注疏·论语注疏·八佾[M].北京:中华书局,1980:2466.
④曹础基.庄子浅注·天运[M].北京中华书局,1982:224.
⑤曹础基.庄子浅注·天下[M].北京中华书局,1982:492.
⑥(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
⑦(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2481.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·子路[M].北京:中华书局,1980:2506.
②(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2409.
③(清)阮元校刻.十三经注疏·论语注疏·阳货[M].北京:中华书局,1980:2526.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·庸也[M].北京:中华书局,1980:2478.
③(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
④(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2472.
⑤(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2462.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①冀昀主编.左传·定公十年(下册)[M].北京:线装书局,2007:666.
②黄中业.二十四史名人名典[M].沈阳:沈阳出版社2001:135.
①(清)阮元校刻.十三经注疏·论语注疏·学而[M].北京:中华书局,1980:2458.
②(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
③(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
④(清)阮元校刻.十三经注疏·论语注疏·公冶长[M].北京:中华书局,1980:2474.
⑤(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑥(清)阮元校刻.十三经注疏·论语注疏·子罕[M].北京:中华书局,1980:2491.
⑦(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
①(清)阮元校刻.十三经注疏·论语注疏·宪问[M].北京:中华书局,1980:2511.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2482.
③(清)阮元校刻.十三经注疏·论语注疏·卫灵公[M].北京:中华书局,1980:2517.
④罗国杰.中国传统道德[M].北京:中国人民大学出版社,1995:8.
⑤杨伯峻,杨逢彬注译.孟子·告子上[M].长沙:岳麓书社,2000:198.
①(清)阮元校刻.十三经注疏·论语注疏·雍也[M].北京:中华书局,1980:2479.
②冀昀主编.左传·文公二年[M].北京:线装书局,2007:154-155.
③刘宗周全集:第1册[M].杭州:浙江古籍出版社,2007:438.
④四库群经名言名典.周易·乾文言传[M].沈阳:沈阳出版社,2005:524.
⑤王磊.周秦伦理文化概论[M].西安:陕西师范大学出版社,2008:154.
①杨伯峻,杨逢彬注译.孟子·离娄上[M].长沙:岳麓书社,2000:125.
②(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2483.
③(清)阮元校刻.十三经注疏·孟子正义·告子下[M].北京:中华书局,1980:787.
①(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
①(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
②(清)阮元校刻.十三经注疏·论语注疏·子张[M].北京:中华书局,1980:2532.
③(清)阮元校刻.十三经注疏·论语注疏·颜渊[M].北京:中华书局,1980:2502.
①唐凯麟,曹刚.重释传统——儒家思想的现代价值评估[M].上海:华东师范大学出版社,2000:25-26.
②罗国杰.中国传统道德[M].北京:中国人民大学出版社,1995:8.
①(清)阮元校刻.十三经注疏·论语注疏·里仁[M].北京:中华书局,1980:2471.
②(清)阮元校刻.十三经注疏·论语注疏·为政[M].北京:中华书局,1980:2461.
①(清)阮元校刻.十三经注疏·论语注疏·述而[M].北京:中华书局,1980:2481.
②(清)阮元校刻.十三经注疏·礼记正义·学记[M].北京:中华书局,1980:1523.
[1]马克思恩格斯选集:1-4卷[M].北京:人民出版社,1995.
[2]马克思恩格斯全集:第1、3、25、27、40、41、42卷[M].北京:人民出版社,1956、1960、1974、1972、1982、1979、1979.
[3]列宁全集:1-9卷[M].北京:人民出版社,1959.
[4]毛泽东选集:1-4卷[M].北京:人民出版社,1964.
[5]邓小平文选:1-3卷[M].北京:人民出版社,1993、1994.
[6]江泽民文选:1-3卷[M].北京:人民出版社,2006.
[1]陈景磐.孔子的教育思想[M].武汉:湖北人民出版社,1957.
[2]严北溟.孔子的哲学思想[M].上海:上海人民出版社,1959.
[3]王夫之.尚书引义[M].北京:中华书局,1962.
[4]冯天瑜.孔丘教育思想批判[M].北京:人民出版社,1976.
[5]任继愈.中国哲学史[M].北京:人民出版社,1979.
[6]蔡尚思.孔子思想体系[M].上海:上海人民出版社,1982.
[7]汪国栋.孔子哲学新论[M].南宁:广西师大出版社,1990.
[8]赵光贤.孔学新论[M].成都:巴蜀书社,1992.
[9]高旭东.孔子精神与基督精神——中西文化纵横谈[M].石家庄:河北人民出版社,1989.
[10]金景芳.孔子新传[M].长沙:湖南出版社,1991.
[11]陈卫平.郁振华.孔子与中国文化[M].贵阳:贵州人民出版社,2000.
[12]商聚德.孔子的智慧[M].石家庄:河北人民出版社,1997.
[13]杨朝明,修建军.孔子与孔孟弟子研究[M].济南:齐鲁书社,2004.
[14]匡亚明.孔子评传[M].济南:齐鲁书社,1985.
[15]钱穆.论语新解[M].成都:巴蜀书社,1985.
[16]刘宝楠.论语正义[M].台北:文史哲出版社,1990.
[17]朱熹.四书章句集注[M].长沙:岳麓书社,1985.
[18]程树德.论语集释[M].台北:艺文出版社,1981.
[19]张馨.尚书[M].北京:中国文史出版社,2003.
[20]王秀梅.诗经[M].北京:中华书局,2008.
[21]尚学峰,夏得靠译注.国语[M].北京:中华书局,2008.
[22]司马迁.史记[M].台北:中华书局,1982.
[23]杨伯峻.论语译注[M].北京:中华书局,1980.
[24]杨伯峻.孟子译注[M].北京:中华书局,1981.
[25]罗炽.中华易文化传统导论[M].武汉:武汉出版社,1995.
[26]阮元校刻.十三经注疏·论语注疏[M].北京:中华书局,1980.
[27]何晏等注,邢昺疏.论语注疏[M].上海:上海古籍出版社,1997.
[28]王弼等注,孔颖达等正义.周易正义[M].上海:上海古籍出版社,1997.
[29]李泽厚.论语今读[M].合肥:安徽文艺出版社,1998.
[30]孙希旦.礼记集解[M].台北:文史哲出版社,1990.
[31]许慎.说文解字[M].高雄:复文出版社,1998.
[32]段玉裁.说文解字注[M].高雄:复文出版社,1998.
[33]王先谦.荀子集解[M].台北:学生书局,1985.
[34]黎靖德.朱子语类[M].北京:中华书局,1993.
[35]董仲舒.春秋繁露[M].北京:中华书局,1983.
[36]张载.张载集[M].北京:中华书局,1978.
[37]程颢,程颐.二程集[M].北京:中华书局,1981.
[38]周敦颐.周敦颐集[M].北京:中华书局,1990.
[39]陆九渊.陆九渊集[M].台北:里仁书局,1981.
[40]王守仁.王阳明全集[M].上海:上海印书行,1995.
[41]冯友兰.中国哲学史新编[M].北京:人民出版社,1998.
[42]熊十力.原儒[M].北京:中国人民大学出版社,2006.
[43]李振纲.中国古代哲学史论[M].北京:中国社会科学出版社,2004.
[44]陈来.古代思想文化的世界[M].上海:三联书店,2002.
[45]赵馥洁.中国传统哲学价值论[M].北京:人民出版社,2009.
[46]赵逢玉.仁学探微[M].徐州:中国矿业大学出版社,2003.
[47]朱贻庭.儒家文化与和谐社会[M].上海:学林出版社,2005.
[48]宋希仁.西方伦理思想史[M].北京:中国人民大学出版社,2004.
[49]冯契.中国古代哲学的逻辑发展[M].上海:上海人民出版社,1985.
[50]唐凯麟,张怀承.成仁与成圣——儒家伦理道德精粹[M].长沙:湖南大学出版社,1999.
[51]李宪堂.先秦儒家的专制主义精神[M].北京:中国人民大学出版社,2003.
[52]王充.论衡[M].北京:中华书局,1974.
[53]韩愈.昌黎先生集[M].上海:上海商务印书馆,1936.
[54]程志华.牟宗三哲学研究—道德形上学之可能[M].北京:人民出版社,2009.
[55]王莹,田秀云.以德治国论[M].北京:新华出版社,2002.
[56]沈玉成.左传译文[M].北京:中华书局,1981.
[57]陈涛译注.晏子春秋[M].北京:中华书局,2008.
[58]中共中央马恩列斯著作编译局.马克思恩格斯全集[M].北京:人民出版社,1972.
[59]马振铎.儒家文明[M].北京:中国社会科学出版社,1999.
[60]翦伯赞.中国史纲要[M].北京:人民出版社,1995.
[61]王宁.中国文化概论[M].长沙:湖南师大出版社,2000.
[62]郭沫若.十批判书[M].北京:人民出版社,1982.
[63]李约瑟.中国科学技术史[M].上海:上海古籍出版社,2008.
[64]房玄龄.晋书[M].北京:中华书局,2008.
[65]黄宗羲.明儒学案[M].北京:中华书局,1985.
[66]钱穆.孔子与论语[M].北京:中华书局,1985
[67]陈景磐.先师孔子——论孔子教育思想[M].北京:外文出版社,1990.
[68]刘和忠.孔子道德教育思想研究[M].北京:高等教育出版社,2003.
[69]罗祖基.孔子思想研究论集[M].济南:齐鲁书社出版社,1987.
[70]教育哲学教学参考资料编辑组.教育哲学教学参考资料[M].北京:北京师范大学出版社,1986.
[71]内蒙古师范学院图书馆.研究儒法斗争史参考资料[M].内蒙古:内蒙古人民出版社,1974.
[72]王世明.孔子的伦理思想发微[M].齐鲁书社出版社,2004(9).
[73]杜任之,高树帜.孔子学说精华体系[M].山西人民出版社,1985.
[74]王琨.孔子与二十世纪中国思想[M].齐鲁书社出版社,2006(8).
[75]杨焕英.孔子思想在国外的传播和影响[M].教育科学出版社,1987(7).
[76]吴乃恭.儒家思想研究[M].东北师范大学,1988.
[77]赵吉惠.中国儒学史[M].中州古籍出版社,1991.
[78]刘蔚华.儒家学术思想史[M].山东教育出版社,1996(12).
[79]尚斌.中国儒学发展史[M].兰州大学出版社,2008(3).
[80]王均林.中国儒学史[M].广州:广东教育出版社,1998(6).
[81]钱逊.先秦儒学[M].沈阳:辽宁教育出版社,1991.
[82]罗国杰.中国传统道德(多卷本)[M].北京:中国人民大学出版社,1995.
[83](韩)崔英辰.韩国儒学思想研究[M].北京:人民出版社,2008(11).
[84]杨天宇.礼记译注[M].上海:上海古籍出版社,2004.
[85]司马迁著.韩兆琦评注.史记[M].长沙:岳麓书社,2004.
[86]王先谦.诸子集成[M].河北:河北人民出版社,1992.
[87]冀昀主编.左传[M].北京:线装书局,2007.
[88]四库群经名言名典.周易·乾文言传[M].沈阳:沈阳出版社,2005.
[89]王磊.周秦伦理文化概论[M].西安:陕西师范大学出版社,2008.
[90]陈来.古代思想文化的世界[M].北京:生活?读书?新知三联书店,2002.
[91]朱正义,林开甲.礼记选译[M].四川:巴蜀书社,1990.
[92]臧克和,王平校订.说文解字新订[M].北京:中华书局,2002.
[93]范晔.后汉书[M].杭州:浙江古籍出版社,2000.
[94]庞朴.儒家辩证法研究[M].北京:中华书局,1984.
[95]焦循.十三经清人注疏·孟子正义[M].北京:中华书局,1987.
[96]黄楠森,杨寿堪.新编哲学大辞典[M].山西:山西教育出版社1993.
[1]王子英.孔子在中国教育史上的地位[C].孔子讨论文集(第一集),济南:山东人民出版社,1961.
[2]中央教育科学研究所教育史研究室.孔子教育思想论文选(1949-1980)[C].北京:教育科学出版社,1981.
[3]中国社会科学院哲学研究所资料室.教育哲学教学参考资料[C].北京:人民教育出版社,1985.
[4]中国孔子基金会.孔子诞辰2540周年纪念与学术讨论会论文集[C].上海:三联书店,1992.
[5]中国孔子基金会.儒学与二十一世纪——纪念孔子诞辰2545周年暨国际儒学讨论会会议文集[C].北京:华夏出版社,1996.
[1]张静互.儒家礼教论-论“仁”、“人性”、“文”和“礼”的关系[J].湖南大学学报,2003(3).
[2]杨国荣.从孔子看儒家价值观[J].华东师大学报,1990(4).
[3]游唤民.孔子德治思想新探[J].湖南师大学报,1992(4).
[4]李俊义.孔子思想的矛盾及其认识论根源[J].河北师大学报,1988(3).
[5](美)欧迪安.孔子与儒[J].北京大学学报,1991(4).
[6]陈德和.儒道成德之教的差异——一个价值人类学的探索[J].当代中国哲学学报,2005(2).
[7]张秉楠.论孔子的君子人格[J].孔子研究,1989(4).
[8]张岱年,王东.中华文明的现代复兴和综合创新[J].新华文摘,1997(8).
[9]罗国杰.关于孔子义利观的一点思考:兼析“君子喻于义,小人喻于利”[J].学术研究,1994(3).
[10]杨泽波.孔子的心性学说结构[J].哲学研究.1992(5).
[11]孙景坛.仁是孔子思想核心新证[J].南京社会科学.1991(5).
[12]杨适.孔子与耶稣仁爱观的比较和启示[J].哲学与文化.1994(2).
[13]钟肇鹏.孔子与中国文化[J].中国哲学史研究.1989(4).
[14]马振铎.礼乐文化和孔子的仁学[J].孔子研究.1991(4).
[15]刘兴邦.试论孔子的仁学价值思想体系—兼论中西价值观之比较[J].中国哲学史研究.1989(4).
[16](美)成中英.孔子哲学中的创造性原理—论生即理与仁即生[J].孔子研究.1990(3).
[17]赵家骥.孔子德育思想初探[J].东北师范大学.哲学社会科学版,1981(5).
[18]洪石荆.孔子伦理道德思想探析[J].安徽师范大学学报.人文社会科学出版,1982(3).
[19]甘京林.论孔子的道德教育思想[J].上海师范大学学报(哲学社会科学版),1983(3).
[20]黄钊.关于孔子道德教育学说探析[J].武汉大学学报(哲学社会科学版),2004(1).
[21]周蓉.孔子道德教育思想浅析[J].成都中医药大学学报(教育科学版),2003(1).
[22]周志礼.孔子的教育实践与素质教育[J].天中学刊,2002(6).
[23]刘颖.孔子道德教育思想及启示[J].中国教育学刊,2003(4).
[24]戴诚,沈剑文.孔子德育方法举隅[J].思茅师范高等专科学校学报,2000(1).
[25]林忠,林楠.孔子“教学相长”的思想对高校德育的启示[J].福州师专学报,2002(4).
[26]崔庆玲.孔子教育模式对当今德育的启示[J].高等教育研究,2004(4).
[27]孙迎光.孔子启发式对德育的借鉴意义[J].江苏高教,1994(1).
[28]高建凤.孔子的德育思想及其时代意义[J].枣庄师范专科学校学报,2002(4).
[29]史磊.传统与创新:孔子德育思想的现代意义与精神蕴涵[J].理论学刊,2006(9).
[30]闵杰.略论孔子德育思想的现实价值[J].经济与社会发展,2003(7).
[1]W.Dilthey,Introduction of Human Studies,London,1988.
[2]Alexnader,J.C:Culture and Societ[Ml Cmabridge University Perss,1990.
[3]E.Fromm,The Heart of Man,New York,1964.
[4]E.Fromm,Escape of Freedom,New York,1960.
[5]Peters,R.S.Moarl development and education.london.Georfe All and Unwin Ltd, 1981.
[6]Trilling,Lionel.Mind in the Modern world.New York:Viking,1973.
[7]H.Spencer,The Principle of Sociology,Chapter6,New York,1969.
[8]D.Rowntree, A Dictionary of Education, Harper and Raw, Publisher. London,1981.
[9]F.Mayer,A History of Education Thoughts, Columbus,Ohio: Charles E.Merrill Books,inc.,1960.
[10]J.Sartre,Being and Nothing,New York,1956.
[11]P.Mcphail,J.Ungoed-Thomas,and H.Chapman,Moral Education in Secondary,Longman Group Limited,1972.
[12]R.Straughau,Philosophers on Education,Houndmills,Macmillan,1987.
[13]E.P.Cubberley,Readings in the History of Education,Boston; Houngton Mifflin Co.,1920.
[1]http://www.cnki.com.cn
[2]http://d.wanfangdata.com.cn
[3]http://www.lw23.com
[4]http://www.confuchina.com/