“学—教”之道以感应（通）为根本机制———儒家教育观的义理阐释

Learning-Education with Life Interaction as the Underlying Mechanism ： Interpretation of the Confucian View of Education

“学—教”反义共字和以学论教，为中国古代、特别是儒家教育观之重要特点。此种现象，很可能与先圣先哲以“感应（通）”言世界变化的根本机制有关。从中国文字诠释学角度观之，“学—教”之字无论在构型还是意义赋予上，皆与《易》学所呈现的思想世界有直接而紧密的联系。以“学—教”为“爻”，乃取六爻交错之象，而寓人与天地精神交感互通之意，进而引申为人与人之间精神上之交感互通。以“学—教”为“效”，意味着“学”对于“教”之感应，乃下之于上、后之于先的回应与顺成。“觉—效”互训，则意味着所谓“法效”，并非要使“学”者成为对象化的“教”者，而是要使“学”者在对于“教”的积极回应中成其所是，进入自己的生命、生活节奏。“学”与“教”为一体两面之事，乃阴阳对生迭运之易道的具体呈现。反义共字即原于此，非“辩证思维”之说所能尽之。至于以学论教，盖因儒者之学与教乃所以成就和传达生命之意义者。意义之成就与传达，必展开于日用常行、物我感应（通）之中，而以修身为本：身修始能教，身修即能教，外在的教言、教令必基于修身始能发挥其教化效能。说到底，以学论教凸显着修身乃意义传达之根的深邃思想。近世以降反其道而行之，成德之教为成材之教所涵盖，意义之学为知识之学所笼罩，而现代的公民道德教育亦因其功利化、公理化、知识化而迷失了修身之本。

Hsueh refers to both learning and education， reflecting a phenomenon called Fan Yi Gong Zi (i. e.， a special cultural phenomenon， with one word denoting opposite meanings). It reveals an important feature of ancient Chinese view on education， especially Confucian view. The phenomenon is probably rented with the idea that Life Interaction is the underlying mechanism of cosmic changes conveyed by ancient sages. Hermeneutically， both the constructional shape and connotation of the Chinese word Huseh are closely related to the philosophy expressed in the Book of Changes (I Ch’ing)， especially the Confucius Commentaries on the book. When Huseh is explained as Yao， which means six lines intersect with each other， it implies that human beings interact with the spirit of Heaven and Earth， and thus further implies the sympathy and spiritual interaction among people. When Huseh is explained as Xi ‘ ao， which means modeling， it implies the interaction between learning and education and the response and conformity of the inferior to the superior， and that of the successor to the forerunner， and the junior toward the senior. When Ju’eh (i. e.， awaken) and Xi’ao (i. e.， modeling) paraphrase each other， it implies that the so-called Xiao should not be interpreted as the learner becoming the object of education， but the learner completing himself or herself to achieve who he or she shall be and to meet his or her own rhythm of life in his or her active response to the educator. Learning and education are two facets of a coin， which is a concrete manifestation of the way of changes; That is， yin and yang emerge as a pair and change in succession to each other. The phenomenon of Fan Yi Gong Zi is derived in this way， so it can’t be fully explained by theory of Dialectical Thinking. The reason that Huseh denotes education lies in that Confucianists' learning and education refer to the completion and transmission of the significance of life. The completion and transmission of significance must be presented in daily life and daily conduct， in interaction between oneself and matters (non-ego). All the above are rooted in self-cultivation: self-cultivation precedes teaching and self-cultivation means teaching. Verbal instructions and orders must rely on self-cultivation to exert its educational influence. All in all， Huseh denoting Ji’ ao， reveals the profound thought that self-cultivation is the root (only) from where the transmission of life significance can be achieved. Modern times witness the way being reversed: virtue-oriented education is shrouded in by intelligence-oriented education; the learning for meaning of life is shrouded in by the study for knowledge; and modern civic virtue education driven by the pursuit of utility， knowledge and formulas， has lost its root， the self-cultivation.