中华经典教育三十年

民族核心经典蕴藏着民族的思维本源、价值取向和意义世界，中华经典更是深刻地影响着中华儿女的思维方式、价值取向和生命建构。民族文化中积累下来的精神之光，具有引领族群达成共识，共同前行的伟大力量。

《中华经典教育述论》是新世纪以来第一部从中华经典教育内涵、近百年经典教育发展和经典课程体系构建等三个方面探讨中华经典教育的传承与发展的理论结合实践的专著。本书既有对中华经典教育概念的解析和构建，也有教育思潮的比较与分析，更有中外经典教育历史经验的梳理和总结，还有近三十年来经典教育的全国各地的案例总结和分析，更为重要的是，本书独立提出了应以思维训练、价值取向、人格养成作为中小学中华经典教育主要目标，并围绕此三大目标任务构建全新的中小学经典课程体系。本书作者长期关注中小学经典教育的理论发展和实践经验总结，又编写出版了多套中小学优秀传统文化教材，其课程化、体验化和常识化的经验总结和思想理念，都全部融合到这部书稿里。

祝安顺,中国教育学会传统文化教育分会副理事长，中国孔子基金会传统文化教育分会副会长，山东省大中小学优秀传统文化传承工程委员会专家组委员等。致力于中华优秀传统文化课程化、常识化、体验化研究。在《孔子研究》《全球教育展望》《中国教育报》《中华读书报》等发表文章多篇。

目.录
引言 经典蕴藏思维，经典教育训练思维方式 ··········································1
第一章 中华、经典与教育 ··································································8
第一节 中华、中国与中庸 ··································································8
第二节 经典、经学与经世 ································································14
第三节 教育、教化与教改 ································································21
第二章 中华经典教育概述 ································································29
第一节 问题的提出 ·········································································29
第二节 对象与范围 ·········································································35
第三节 重点与难点 ·········································································43
第四节 内涵与外延 ·········································································51
第五节 研究方法与研究意义 ·····························································56
第三章 中华经典教育的时代思潮 ·······················································64
第一节 人文教育与通识教育 ·····························································64
第二节 全人教育与古典教育 ·····························································68
第三节 传统文化教育与国学教育 ·······················································72
第四节 儒学教育与读经教育 ·····························································79
第五节 “人”的教育比较分析 ···························································86
第四章 中华传统文化教育的百年历程 ·················································93
第一节 1900—1925年：从“变革”到“废止” ······································94
第二节 1926—1945年：从“替换”到“提倡” ······································99
第三节 1946—1979年：传统文化教育的深度发展 ································111
第四节 1980—2012年：从“文化热”到“国学热” ·······························114
第五章 中华传统文化教育实践总结与案例分析 ····································118
第一节 新加坡儒家伦理课程和教材实践总结与案例分析 ························118
第二节 中国台湾地区经典课程和教材实践总结与案例分析 ·····················124
第三节 贯穿国民教育体系始终的传统文化教育实践总结与案例分析 ·········132
第六章 从经典诵读到经典教育 ························································150
第一节 从古典学校到经典诵读 ·························································150
第二节 经典诵读政策引领与规范 ······················································157
第三节 从经典诵读活动到经典教育教学 ·············································161
第四节 1991—2021年：经典教育发展的特征与趋势 ·····························173
第七章 中华经典课程体系初探 ························································177
第一节 中华经典课程体系概说 ·························································177
第二节 经典课程实施主体 ·······························································184
第三节 经典课程实施目标 ·······························································198
第四节 课程评价与教研服务 ····························································207
第八章 中华经典课程教学方案 ························································216
第一节 教师与学生、教学与教法 ······················································216
第二节 文字、文章、文学与文化 ······················································221
第三节 经典教学与象思维 ·······························································227
第四节 经典教学与价值取向 ····························································238
第五节 经典教学与人格养成 ····························································246
第六节 经典教学模型初探 ·······························································256
第九章 中华经典教材体系构建 ························································266
第一节 经典教材与中国教育 ····························································266
第二节 传承发展期三类教材 ····························································272
第三节 体验型经典教材的外部因素 ···················································284
第四节 体验型经典教材的内部因素 ···················································289
第五节 体验型经典教材的内容选择 ···················································300
第六节 体验型经典课程与教材体系表 ················································323
参考文献·······················································································325
跋：行者无疆·················································································328
后记·····························································································331

II

序：切己之学，何以有为？
李 山
（北京师范大学教授）
与安顺先生认识多年，早些年他以中华书局为依托，做中小学经典教育出版和推广，足迹遍布全国绝大多数地方，经典诵读之声也随着他的努力，在不少地方风生水起，有声有色。笔者曾参与过安顺先生和他年轻同事们举办的经典教育活动，深受感动。
安顺先生不单是行动者，也是经典教育理论的思考者。他出身于清华大学思想史专业，有这方面思考的能力和才学。有句笑话说：理论总是不实践的人制定的。安顺先生思考经典教育的理论，却是由自身实践而来。
经典教育的兴起，其前导是发乎民间的“国学热”。相伴而来的各种关于“国学”的教育价值的说法也是五花八门，其中“歪理”也不少。安顺先生的书，不取“国学”这个叫法，而取“经典教育”，很好。
有人说，经典中那些传之久远的义理，是人生的常道。经典教育培育的是人品。任何文化民族都有自己的经典，都有自己的经典教育。因而在“人品”格调上，也有“文化”的差异。没有经典教育，即意味着传统断裂，更意味着人品缺失。“不是老人变坏了，而是坏人变老了。”这句很讽刺的话，其实即是一种验证，验证在没有人品教育的年代，那些像草木鸟兽一样生长起来的人，做人会做成个什么样子。
古老的中国，称得上是经典的有很多，如《老子》《庄子》《论语》《孟子》等。以《论语》为例，教大家努力做个“君子”，这有什么不好呢？《论语》开篇第一章：“学而时习之，不亦说乎？有朋友自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”这段话告诉大家要好学，学点东西多练习，这没什么不对。一个人，就算是博士毕业，当上教授，不好学，即意味着知识不得更新，活水变死水。生活中，好学的人，可以免除一点，很重要的一点，即俗气。广交朋友，就更有必要。《论语》这段话中的“朋友”，偏重的是“以道义合”，即“益者三友”，亦即“道义上”的朋友，而不是“道上的”。《论语》这段话的最后一句，正是现代中国人最稀缺的品质。“人不知（了解）而不愠（恼怒）”是“君子”，那么“愠”了呢？是什么？孔夫子没有说，我们可以自己想，反正“愠”了，就不是“君子”。不想则已，想就吓一跳。因为生活中，我们太爱“愠”了。“愠”就是闹脾气，就是情绪做主，就是戾气太重。戾气太重，不是老少都难免的毛病吗？一念之间为君子，一念之间为小人，这事可不小。
这就是我理解的经典教育。它不是关乎外在的知识技能，而是深化内在自我管控和自我平衡。能管控、可平衡，与他人打交道就轻松自如。闹戾气，跟谁也处不好，就别说干点事业了。很大程度上来说，事业的大小与人品的高低有直接关系。经典教育要“切己”，要讲究受用。读经典，不是要学点文言文，顺便学点作文技巧。经典教育，是从传统中汲取一些做人的智慧，提升自己的生活境界与生命的情调。
安顺先生的这本书，在这方面做了全面深入的思考。全书共九章，内容涉及经典教育的内涵，经典教育的历史，经典教育的诵读及其课程体系、教学方案等多方面的思考论述。特别值得一提的是，本书还谈到新加坡等华人社会经典教育的做法及其成功案例。经典教育弄不好，容易变成道德说教，缺乏情感的共鸣，变成流于“大道理”的唱高调。要避免这样，应该怎么做，此书都有具体的讨论。前文说过，安顺先生从事经典教育方面多年，具体生动的例子是不缺的。这是本书好看的地方之一。
总之，有关经典教育的实践，需要理论的总结与思考，安顺先生的书就是这方面所做的努力成果。不能说他的书是“孤明先发”，但说他的思考处在经典教育方阵的靠前位置，是不会有什么问题的。