孔子与儒家的论学思想(7)

“不恨古人吾不见，恨古人不见吾狂尔”。

要做到这些，就要不但读书，还要读人与读我（内心）（古人云：六经注我），即：由人读书过渡到书读人。

眼睛手上只读一本，脑中心里要同时读多本书，过渡到天下之书彼此相通。打通书本的边界，建立自己互文的空间，进而成就一个浩大的互文的世界。

这就是说，读到书本之间无隔阂、无边界，把书本之间贯穿、打通。（陈平原写过一本关于书的随笔，名之为《书里书外》，可谓深得其味者。钱锺书有《写在人生的边上》，亦是深得此种滋味者）。

眼睛看书本，心中有世界，读到天地万物皆书也，读到灵感触机而发，见景生情，情生而心动，心生而言立，言立尔文明。文以意动，亦因情进，皆是研读有得，会通万物的结果。

当然，长才同时，还要养德，学会把个人奋斗目标与尽可能多的人的利益结合起来。

简言之，大学读书，无所不读，读手中之书，读书外之书，读人，读心，读天地万物，达到学问生活化，生活学问化。

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Modern History Sourcebook: John Henry Newman:

The Idea of A University, 1854

Introductory Note

John Henry Newman was born in London, February 21, 1801. Going up to Oxford at sixteen, he gained a scholarship at Trinity College, and after graduation became fellow and tutor of Oriel, then the most alive, intellectually, of the Oxford colleges. He took orders, and in 1828 was appointed vicar of St. Mary's, the university church. In 1832 he had to resign his tutorship on account of a difference of opinion with the head of the college as to his duties and responsibilities, Newman regarding his function as one of a \

Returning to Oxford the next year from a journey on the Continent, he began, in cooperation with R. H. Froude and others, the publication of the \which gave a name to the \

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the defence of the \integrity of the Prayer - Book.\After several years of agitation, during which Newman came to exercise an extraordinary influence in Oxford, the movement and its leader fell under the official ban of the university and of the Anglican bishops, and Newman withdrew from Oxford, feeling that the Anglican Church had herself destroyed the defences which he had sought to build for her. In October, 1845, he was received into the Roman Church.

The next year he went to Rome, and on his return introduced into England the institute of the Oratory. In 1854 he went to Dublin for four years as rector of the new Catholic university, and while there wrote his volume on \he expounds with wonderful clearness of thought and beauty of language his view of the aim of education. In 1879 he was created cardinal in recognition of his services to the cause of religion in England, and in 1890 he died. Of the history of Newman's religious opinions and influence no hint can be given here. The essays which follow do, indeed, imply important and fundamental elements of his system of belief; but they can be taken in detachment as the exposition of a view of the nature and value of culture by a man who was himself the fine flower of English university training and a master of English prose.

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I. What Is A University?

If I were asked to describe as briefly and popularly as I could, what a University was, I should draw my answer from its ancient designation of a Studium Generale, or \Learning.\This description implies the assemblage of strangers from all parts in one spot; - from all parts; else, how will you find professors and students for every department of knowledge? and in one spot; else, how can there be any school at all? Accordingly, in its simple and rudimental form, it is a school of knowledge of every kind, consisting of teachers and learners from every quarter. Many things are requisite to complete and satisfy the idea embodied in this description; but such as this a University seems to be in its essence, a place for the communication and circulation of thought, by means of personal intercourse, through a wide extent of country.

There is nothing far - fetched or unreasonable in the idea thus presented to us; and if this be a University, then a University does but contemplate a necessity of our nature, and is but one specimen in a particular medium, out of many which might be adduced（To cite as an example or means of proof in an argument） in others, of a provision for that necessity. Mutual education, in a large sense of the word, is one of the great and incessant occupations

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