率尔与哂之：《论语》“侍坐”章子路言志的教化哲学及启示

• 作者： 石超 ¹ 王文哲 ¹
• 作者单位：
  1.  中国石油大学（华东）
• 通讯作者： 石超 
• 发布时间：2025-04-22

摘要: 《论语》“侍坐”章中，子路的“率尔”与孔子的“哂之”是古今聚讼纷纭的一桩公案。通过全面梳理分析、对比综合古今不同的诠释方案，可得如下新解：子路的“率尔”不是鲁莽轻率，而是在遵循礼制的基础之上，自觉承担“教师之友”的身份而辅助老师解除教学时空中的沉默所导致的尴尬，进而帮助老师顺利推进教学活动的率先垂范；同时，孔子对子路的“哂之”亦不可解读为是大笑、讥笑、嘲笑、异常笑，而是一种发自内心的喜乐之微笑，其中既有为师者对“教师之友”的认可与感谢，亦蕴含着对子路之才堪当其志与严遵长幼之礼的肯定与鼓励；当然，四子言志，却惟独对子路报以“哂之”的态度，则同样也可看出孔子对其所言之志的内容仍是有所保留，具体原因则是他偏执于强兵备战，而对孔门“为国以礼”并追求使民“有耻且格”的施政纲领与教化哲学之第一义体知不足。总之，对于《论语》“侍坐”章中的子路之志与孔子评价之新解，有助于我们更好地理解孔子在教学实践中善于营造轻松活跃的讨论氛围与循循善诱的启发式教学的教育艺术，尤其是他践行尊重学生个性、因材施教的教育伦理之表现，不仅对于当前理想教育的课堂实践具有重要的借鉴意义，更是弘扬教育家精神之时代号召的重要传统文化资源。

Abstract: In the “Sitting in Attendance” chapter of The Analects, the dynamic between Zilu’s “Shuai’er(率尔)”and Confucius’s “Shen’zhi(哂之)” has historically inspired diverse interpretations and debates. Through comprehensive analysis and comparative synthesis of ancient and modern scholarly perspectives, a novel understanding emerges: Zilu’s “Shuai’er(率尔)”did not arise from impulsive rashness but rather reflected a deliberate embrace of the “teacher’s companion” role. This proactive demeanor strictly adhered to ritual norms, aiming to assist the Master in alleviating the awkward silence among students during pedagogical exchanges.  Furthermore, it exemplified an exemplary initiative that effectively facilitated the seamless implementation of teaching activities. Simultaneously, Confucius’ “Shen zhi(哂之)” should not be interpreted as laughter, sneer, mocking ridicule, or abnormal smile. Rather, it constitutes a heartfelt smile emanating from joy and delight. This expression conveys both the mentor’s recognition and gratitude toward this “Teacher’s Companion”, while also embodying affirmation and encouragement for Zilu’s capabilities matching his aspirations and his strict adherence to the hierarchical etiquette of respecting elders and juniors. Of course, Confucius only responded to Zilu with “Shen(哂)”, but it can also be seen that Confucius still had reservations about the content of his aspirations, precisely because he was obsessed with preparing for war with strong troops, while he had insufficient understanding of the first principle of Confucius’ governance program and educational philosophy of “governing the country with propriety” and pursuing a state where the people have a sense of shame and are well-behaved.In conclusion, this reinterpretation of Zilu’s aspiration and Confucius’s evaluation in the “Sitting in Attendance” chapter enhances our appreciation of Confucius’s pedagogical artistry. His ability to foster relaxed yet dynamic discussion atmospheres and practice heuristic teaching through patient guidance—particularly his embodiment of respecting students’ individuality and tailoring instruction to aptitudes—represents a vital manifestation of educational ethics. These principles not only have important reference significance for the current classroom practice of ideal education but also serve as important traditional cultural resources for the times to promote the spirit of educators.

• 来自： 石超
• 分类： 哲学 >> 中国哲学
• 稿件状态： 未投稿
• 引用： PSSXiv:202504.02593 (或此版本 PSSXiv:202504.02593V1)
  DOI:10.12451/202504.02593
  CSTR:32012.36.PSSXiv.202504.02593
• 推荐引用方式： 石超,王文哲.率尔与哂之：《论语》“侍坐”章子路言志的教化哲学及启示.哲学社会科学预印本平台:https://zsyyb.cn/abs/202504.02593.[PSSXiv:202504.02593V1] (点此复制)