WuZ pedagogy towards Propriety.ppt

WU Zongjie 吴宗杰 Zhejiang University, China ;Junzi（君子）;由也好勇过我;行行如也;言语：宰我、子贡; 常相鲁、卫;多言而躁; 人皆有兄弟，我独亡;博我以文，约我以礼;兴于诗,立于礼,成于乐;Problem in the shift of mode of interpretation;;Confucius interpretive orientation;;;文 The texture of Meaning;primordial signification;;;Mode of signification: The linguistic perspective;入其国，其教可知也。其为人也,温柔敦厚，《诗》教也)”. 《礼记?经解》;;GENEALOGY OF KNOWLEDGECONFUCIAN SYSTEM OF KNOWLEDGE;文献通考 Interactive Investigations of Texture and Comments;鄉黨The fabrics of Neighborhoods and city;昔黄帝始經土設井，以塞爭端。立歩制畝，以防不足。使八家為井，井開四道，而分八宅，鑿井於中，一則不洩地氣，二則無費一家，三則同風俗，四則齊巧拙，五則通財貨，六則存亡更守，七則出入相司，八則嫁娶相媒，九則無有相貸，十則疾病??救。;故井一為隣。隣三為朋，朋三為里，里五為邑，邑十為都，都十為師，師七為州，夫始分於井。則地著計之於州，則數詳迄乎。夏殷不易其制。;Recording Qin’s system of neighborhood;;Knowledge as textual records (wen);Knowledge as discourse of statements;Foucault asks: What is Enlightenment ? ;SPEAK IN THE PLACE OF SAGES;;Yu Biyun (俞陛雲1868-1950 CE ）;A holistic view on education –records of autobiography and teachers;Fifty-four Teachers 庭训;本房原薦批 首：藝植義如一串牟尼，頭頭是道， 滴滴歸原。次：成竹在胸，摛詞無 懦，此魯公一筆書也。三：碻乎發 出所以動忍之故，是謂樹義必堅； 而其藻詞悉本經傳，是謂選言務雅 ;Commentaries: mode of interpretation ;‘Since Zhou Court moved to the East, 〇Commentary on I’Ching in Ming dynasty: Since Zhou Court moved to the East, its ruling was not obeyed throughout the country; this period was called the Eastern Zhou. The king only governed two fiefs. 〇Book of Mencius: Confucius feared for so greatly that he committed himself to edit the Annals of Chunqiu, a classical book, in order to restore the ritual order of the society. 〇Hexagram Kui in I’Ching, ‘Two daughters may live together, but their aspirations do not pursue the same path’. ‘This is a bizarre moment with internal rebellion attacked by outside forces. ;Deep Interpretation and Style of thinking;It scrutinizes the traces of governance in turbulence from the ancient to the present, whereby we see his aspiration to rescue the time. He commits his studies to the source of governance. The power of his writing is so stro