本集課程重點包括:
一、學而不思的問題
學很重要,有求學、有教學。求學當中不但要問得清楚,還要思辨,思辨後還要懂得去實踐,去檢驗所學。所以本章的「思」,包括上述這些功夫。如果學而不思,就會「罔然」,學無根底,缺乏分別能力;或者說「誣罔」,因為觀念不清,所以會誣罔聖人。
二、思而不學的問題
很會思考、思辨,但不去學習、閱讀、聽課,就會產生疑惑,或者感到疲勞,甚至產生危險。
三、學思並重
我們應該要在學中思辨,不斷檢驗自己的所學,使所學能夠牢靠而且連貫,這樣的學能夠旁徵博引、博古通今,不會罔然、茫然,也不會誣罔聖人,是真正道統弘揚跟傳承的學,也是能夠幫助他人提升的學。
為政篇第十五章白話解釋
【經文】
子曰:學而不思則罔,思而不學則殆。
【字詞解釋】
罔:ㄨㄤˇ,罔然或誣罔。
殆:ㄉㄞˋ,同怠,精神疲怠的意思。另也解為疑殆或危殆。
【白話解釋】
解法一
孔子說:讀書而不尋思書中的義理,則罔然無所得,等於沒學。只有自己憑空思考,而不學習,雖竭盡心力思考,卻不能符合先哲中正之道,無知妄作,恐怕會危害自身。
解法二
孔子說:讀聖賢書,學聖賢道,而不加以思考其義理內涵,以致行用乖僻,就冤枉了聖人的學術。只有自己憑空思考,而不學習,則對事情無所依據,故疑而不決。
【章旨】
此章論學、思,不可偏廢,而應雙管齊下。
《論語講要》原文
「學而不思則罔。」學是學習。皇疏說是學舊文,其意就是讀聖人書。思是研究。包咸說為尋思。罔,包注為「罔然」,皇疏另一解釋,即是「誣罔」。依包氏說,讀書而不尋思書中的義理,則罔然無所得。依皇疏說,讀聖人書,而不精思其義,以致行用乖僻,此是誣罔聖人之道。罔字之義,包注就學者方面解釋,皇疏就聖人方面解釋,罔字實有這兩方面意義,可以合講。
「思而不學則殆。」何晏注:「不學而思,終卒不得,徒使人精神疲殆。」劉氏正義說:「殆與怠同。」何注之意,不讀書,只憑自己思索,終無所得,徒使人精神疲怠而已。朱子集注:「不習其事,故危而不安。」王念孫讀書雜志,引史記扁鵲傳裡「拙者疑殆」說:「此殆字,非危殆之殆。殆亦疑也。古人自有複語耳。」王氏又引公羊傳襄公四年何休注:「殆,疑也。」因而指出論語為政篇思而不學則殆的「殆」字,亦作疑字講。其意是說,思而不學,「無所依據,則疑而不決也。」王氏之子王引之,在其經義述聞裡,亦以殆作疑講。他說:「思而不學,則事無徵驗,疑不能定也。」依王氏說,殆作疑字講,甚合經義。
【雪公講義】
「罔」義。包曰:罔然無所得。皇侃:罔、誣罔也。誣罔聖人之道也。
【按】包皇各就一方言,實有關於兩方,可合而言之。
【按】「殆」義。何曰疲怠。朱曰危而不安。
王念孫引公羊傳何休注,殆、疑也。又引史記倉公等傳,殆均作疑解。
【按】此處殆字,依王所引,其義較長。
English
Teacher Tang Yuling will accompany you to read The Analects 32
32.Book 2 Wei Zheng (Of Governance), Chapter 15
The Master said, “Learning without thought is labor lost; thought without learning is perilous.”
Highlights of this lecture include:
1. Problems of “learning without thinking”
Studies have to sides, to learn and to teach. Students raised questions and clarified their problems. As of learning, logical thinking is important throughout the process as of practices. To bring theory into practice after thorough thought is a form of inspection on the topic or theory learned. “Thought” or the process of logical thinking, is the theme of this chapter. If learning did not involve the process of logical thinking, one’s studies would be “vulgarized” and result in misunderstanding and misinterpretation of the text. His efforts lost and his studies are useless without proper knowledge base as support for further developments, and lack the ability to distinguish the right from wrong, thus vulgarizing the true concepts our great sages tried to convey.
2. Problems of “thinking without learning”
To be submerged in one’s logical and meditative thinking cannot help him to learn properly. Such thinking without learning, reading and listening to good teachers will make one confused about what he had learned. His efforts would probably in vain, became so tedious in studies, might even risk his life after all.
3. Learning and thinking are given equal weighs
Logical thinking would gained true knowledge through learning. One should test and inspect what he had learned constantly, linking the conceptual structure and widening his knowledge base with studies in ancient classics and a clear understanding of the contemporary world. Then, no one would vulgarized the studies, and misinterpreted the works of the great sages. Only in this way could one help to raise the standard of students and let the Confucian tradition to pass on.