【諶衡】論《孟子》地步軌制與教導一包養軌制的關系

1. Introduction

The development of the field system in the chapter “Mencius” “Teng Wengong Asked the Country” not only directly point to the economic and financial system, but also involves education guidance system and human moral education.

In a sentence, the focus of the well-field system advocated by Mencius is to inherit and extend the thinking of Confucius’ “enriching and teaching” [1]. “If you have enough food and clothing, you will know the gifts and humiliation.” (“Guanzi·Music and Peaceful”) It should be achieved through the teaching method.

The assessment of Mencius’s level system and teaching system should be carried out as an assessment in the model of Mencius’ political education. Yuan Confucians praised this chapter as “Wen Gong asked ‘a country’. Mencius told him to teach and cultivate the people and gain the opportunity to teach, so he first said that the land was divided and then the school was studied.

From “the common things were not successful” to “although Zhou also helped”, the matter of nourishing them; “Designing the preface” to ” The little public is easy to understand and teach things; to the summary of the ‘New Son Country’, the answer to Duke Wen will stop this.”[2] It is said that the focus of the chapter “Duke Wen of Teng is the country” is combined, explaining the two things of “teaching” and “nurturing”. In total, it is “teaching and nourishing”, which is also “teaching and guiding”.

The basic meaning of teaching is to teach and cultivate, and to educate and educate. In Confucian classics, at most in Mencius, the meaning of “teaching guide” is not as literate as the teaching of knowledge in modern teaching, but rather on the shaping of personality and the cultivation of virtue.

So, the “teaching” here means “teaching”. Zhu Xi’s notes “Get talents from all over the country and teach them” is to “get the talents of the world to be wise and wise, and cultivate them by those who are happy to be self-reliant. Then the people who are more popular in this way will be compared with the net, and the future generations of the country will be defeated by them.

(Zhu Xi)

Is this dream true or false? Do you regard it as a stone for the purpose of the knowledge competition? What you want is not that big. Now that you have it, what is your joy?”[3] The earlier Zhaoqi noted that “education is to nourish. Teaching talents and achieving them with the Tao is to be happy.”[4] Sadness and Taoism is disregarded as “One of one’s virtue can also gain the whole countryTo be talented and to support oneself through education, this is the three joys. ”[5] The students of the three different eras all refer to “teaching and guidance” as “teaching and nourishing”.

In this chapter, Mencius clearly stated that the basis of social teaching and guidance development is the well-field system, and its content is “all the people are wise and harmonious”. The final consequence is “death and migration without leaving the country, the country is in the same well, the income and expenditure are close friends, the same boat is in harmony, the disease is supported, and the harmony is caused. ”

The charity, support, and charity were the land sacrificial system that was divided by the Xia, Shang and Zhou dynasties. Mencius believed that charity was “the charity was fifty years old,” and “Longzi said: ‘There is no good at governing the land, and everyone is good at charity. ’The one who sacrifices the life is considered normal. “Help is “the people of Yin are helping at seventy years old”, “help is to help. ” “Please help the eleventh century, and the country’s tithes will be self-salary. “在 means “在”. “The poem says: ‘The rain in my public and fields will bring me privately. ’Only help to have public land. From this, even though Zhou also helped. ”