今日下午3：30贾陆英老师《论语》问答录在老秘网QQ群“重温经典读书会”准时开讲。本期学习讨论《论语》为政篇第1章，网友们的参与热情高涨。老猫出差刚回，现整理如下：
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0 b2 N2 j9 @) yTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第9 d. A' n$ |& f6 V1 N( u4 h- L
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。/ ^3 m; R L; X( H2 C1 V% y5 Icolor:black;mso-font-kerning:0pt">"
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( g6 `2 n1 V9 k5 @2 T# XTahoma;color:black;mso-font-kerning:0pt">北辰：指北极星。所：处所、位置。共：同拱，环绕。比喻众多的人簇拥着一个被他们尊敬的人，或许多东西围绕着一个中心。8 b9 ~% H y) h" o# e9 v3 C! }! vmso-font-kerning:0pt">
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# M8 U& z9 g. g. b% ^mso-font-kerning:0pt">孔子说：. y9 d4 e9 t* S# P
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$ @. _% {! T2 p/ m6 u6 ~$ tmso-font-kerning:0pt">靠高尚的品德来施政，这样的为政者好比是北极星，居于自己的位置上，众多的星星都环绕着它。# M; S& Y" b, i z! A- [
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mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？+ Z/ S7 m! s7 u0 y- A1 mcolor:black;mso-font-kerning:0pt">
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9 q4 C( z5 p! v- u9 w! k4 |! {! NTahoma;color:black;mso-font-kerning:0pt">答：孔子以北辰居其中而众星环绕作比喻，深刻揭示了具有高尚品德对于为政者的重要性，具体、形象、生动地表达了孔子的德治思想。当时，在如何治理国家的问题上，主要有两种主张：其一是依靠政令刑法，强制百姓服从；其二是通过道德教化，引导百姓走上正道。孔子主张后者，强调为政者首先要以自己高尚的品德为榜样，尔后才能教化、影响、引导民众。7 U7 e4 O! v+ T! v: H7 d
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Tahoma;color:black;mso-font-kerning:0pt">以政令刑法，民治而心不服，以礼仪道德，民治而心服" C$ p2 M' o1 T7 [; I8 N
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Tahoma;color:black;mso-font-kerning:0pt">仁政具体指的是什么？道德层面的东西我觉得都太虚了，没有一个标准。同志们认为呢7 {4 N5 `! m! L7 Z6 b( C' S' j' |$ t
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% \& u( `% @( ]/ j4 j' D, lmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">以政令刑法，民治而心不服，以礼仪道德，民治而心服8 S3 R6 q9 Z4 Qmso-font-kerning:0pt">—— g0 ]' F' V. c5 j
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: G* r$ V8 n2 `: z7 Tmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的! U3 n: s" k7 e8 }! m% T! H' R
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. K# |7 D- R" g+ P0 Gmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。. z, _! G% q5 Qmso-font-kerning:0pt">"
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">德是孔子所说的君子之道吗？孔子的人性不分善恶，他信奉有教无类。我认为是孔子信奉的是德治礼治，而不是德治法治，儒法结合是后人的创新: C6 ~( w8 u% v
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# l4 m; b: T8 UTahoma;color:black;mso-font-kerning:0pt">儒家法家绝对是治国两大法宝，是不是有说内法外王。希望依靠道德来治理国家。道德高尚至极只能是圣人，而不是君王。君王要有仁爱之心，但不能妄想通过道德来治理国家吧。干部要清明、清廉、清白' ] q/ n( n% r0 z2 G/ H) w- A
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Tahoma;color:black;mso-font-kerning:0pt">贾老师，学生认为：政令刑罚、道德教化二者不可偏其一，无道德教化，民暴而戾，无政令刑罚，民散而慢。总而言之，应用儒家思想来做人，用发家思想来做事，这也符合我们的辩证法思想。儒法相结合不是从以往执政者所言的外儒内法。应该是在去除封建统治者为维护统治所宣扬的糟粕基础上，留下儒家所宣扬的大仁、大爱的思想，在结合现代化的法制、民主的精神，才是真正的儒法结合。一味从古，不如不学. m5 o, [( g, g# O5 [( E. x/ Y( }mso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">现在不是都在强调以民为本，为人民服务么$ y8 L0 N$ c- }" {mso-font-kerning:0pt">——6 Y2 Y5 M a2 d9 kfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;! E- ^5 |9 W \6 C# ?8 M4 d
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这一思想的文化渊源，就是德治、仁政思想。德是孔子所说的君子之道吗？& r. S7 v0 p6 W* `+ A
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c" T0 M6 p l3 U9 _- N. dmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的。为政者之德，还要突出以身作则，正人先正己，为下属作出表率。# }' F; O: q% l" U: |& W) [- m9 Q0pt"> + H: b% }2 K- q$ ?Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;% e7 P$ ^4 e5 |3 Y$ k! q% v V
mso-font-kerning:0pt">“贾老师，学生认为：政令刑罚、道德教化二者不可偏其一，无道德教化，民暴而戾，无政令刑罚，民散而慢。总而言之，应用儒家思想来做人，用发家思想来做事，这也符合我们的辩证法思想”' n# D4 K2 L2 p7 ?# f; v! J
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) a' s" }3 ]: A5 vmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说2 g- a: p- d# O. m4 K( |/ Bmso-font-kerning:0pt">"0 e% H# Z1 z1 M) [, Zfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;4 k3 ~( N" z4 Z! n9 t
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。. I0 U: `+ I) a. y6 m q. z
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">人性本善. e- w7 v2 u w( k; M
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mso-font-kerning:0pt">人性本恶。人性本善，礼仪道德，天下大和。人性本恶，礼仪道德，与虎谋皮啊. l" @! [4 H* T- @* G1 C! U9 S& b/ M
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Tahoma;color:black;mso-font-kerning:0pt">我认为国治才能民安，所以教化没人人外儒是必要的，每个人也都有义务做到外儒！民安后如何能够实现久安呢？这就需要内法的作用啦！$ M- m8 a+ T! E/ L8 k( [mso-font-kerning:0pt">
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, a- L1 r6 l" J7 NTahoma;color:black;mso-font-kerning:0pt">我觉得现在很多人被大众观念里的道德观绑架了，就出现了所谓的装和假4 c1 r a0 U: }
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5 n) A8 h+ U& U6 O7 b xTahoma;color:black;mso-font-kerning:0pt">儒学是以伦理道德思想为特质的观念体系，这是它区别于世界上其他文明的显著特征之一。儒学是以礼乐文明为中心的文化系统，这是它区别于世界上其他文明的又一显著特征。现在确有一些人认为，道德修养方面的问题是& Z% @' u: I" y/ _; v8 S
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# e% X+ V. v( oTahoma;color:black;mso-font-kerning:0pt">如果一个国家仅仅依靠法治来获得长治久安，这样的安既不是真正的安，也不是长久安，只有人民懂得礼义廉耻，知道为什么要采取法律的约束，懂得法治的观念，才能获得真正的治。当年斯大林可谓利用政令无所不用其极了，等到逝世，立刻反弹+ t! ~5 f n% H0 \
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# W# c( w; \+ ]9 A yTahoma;color:black;mso-font-kerning:0pt">搞文字出身的，可以说是最正统的夫子门徒，他的思想和做法，包括杀少正卯的儒法兼施做法，我都是十分赞同的，也希望社会今后采取这种治理模式。不过，谁会用？外来的和尚会念经啊。我们是秘书啊。这几天常看到一句话，一看到我就怄气想吐血，这句话叫做：身在兵位，胸为帅谋！兄弟，我是秘书，年纪比领导小，资历比领导浅，阅历没有领导丰富，情况没有领导掌握的多，上头的意图不知道，业务活动不能参加，我能够为领导谋到领导如意，哥哥，那在这种情况下我搞出来的东西能够让领导满意，那我不是神童就是领导肚子里的蛔虫了！我真有这本事，我还来伺候你这个本事不如我的，我下海去了！我赞成夫子的：道不行0 V' x4 C0 Y$ O7 Y, k) C k. umso-font-kerning:0pt"> 5 }- d/ {& T {7 f; d
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mso-font-kerning:0pt">的主张，为我们今天坚持依法治国与以德治国相结合，提供了重要的历史借鉴。青年时期是形成良好思想道德品质的关键时期。尤其是在改革开放和发展社会主义市场经济的条件下，在世界范围各种思想文化交流、交融、交锋更加频繁的情况下，处在人生起步阶段的青年，更要注重培养优良品德，解决好立身做人的问题，为报效祖国、服务人民、奉献社会奠定坚实的思想道德基础。. m) s5 w' n9 C( Kmso-font-kerning:0pt">
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# C2 K8 I W3 I" C. X( GTahoma;color:black;mso-font-kerning:0pt">荀子发展了孔子的人性说，认为人性本恶，故赞扬礼法结合。孔子说：德之不修，是吾忧也。今人，多不修德之辈。建议今人多学论语！在其位，谋其政，为人谋而尽忠，人之本色也！这是德，工作上有本事，那是才！" j- W, G ]5 _+ @
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' W; N" i* U" ], b& ^% o/ a3 eTahoma;color:black;mso-font-kerning:0pt">加强道德修养，还要处理好以下三个方面的关系：$ H* W$ }$ ~& W) _1 l
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: [& U) |6 a& Q4 n6 S# t, imso-font-kerning:0pt">中，德治思想遭到粗暴批判和否定，其影响所及，导致一些领导干部把道德修养看做/ q2 a. E+ `7 z: m$ @, F7 \" H
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，认为没有必要小题大做。我们制定了许多法律，也惩治了不少贪官，这无疑是完全必要的。但是，为什么fubai问题仍有蔓延之势呢？一个重要原因就是缺乏具体、深入、有效的思想道德教育，致使一些人精神空虚、价值观错位。这恰恰印证了孔子之言。事实告诉我们，无限夸大道德教化的作用固然不可取，但是，贬低道德教化的重要作用，同样是要不得的。法律所规定的只是强制人们遵守的道德底线，而理想、信念、道德教育才能引导人们明善恶，辨美丑，知荣辱，具有奋发向上的人生追求，从而在全社会形成弘扬正气的巨大力量。& l) v4 ~& t# [ g
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) x0 {; m3 o# @" H/ i* v/ m5 [" HTahoma;color:black;mso-font-kerning:0pt">贾老师所言极是，这是最低标准，最高标准的问题！% h1 U! \/ L7 z4 V
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3 y1 {3 T1 E( \& VTahoma;color:black;mso-font-kerning:0pt">三会一课，近十几年运动式的人人过关，党员教育做了很多工作啊！
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Tahoma;color:black;mso-font-kerning:0pt">身在兵位，胸为帅谋！兄弟，我是秘书，年纪比领导小，资历比领导浅，阅历没有领导丰富，情况没有领导掌握的多，上头的意图不知道，业务活动不能参加，我能够为领导谋到领导如意，哥哥，那在这种情况下我搞出来的东西能够让领导满意，那我不是神童就是领导肚子里的蛔虫了！我真有这本事，我还来伺候你这个本事不如我的，我下海去了！2 I. H! R# c9 e
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这话只说对一小部分。在中国历史上，法治和德治如同车之两轮、鸟之双翼，对调整社会关系、维护社会秩序发挥着重要作用，是治理国家的两种根本手段。在- p( Z6 D% M9 ^# h rmso-font-kerning:0pt">“ ?" I% P3 G- Z9 x; Afont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;/ D/ J& k0 d& _! j, ~
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# |5 p& W1 }2 @. u" S, O; xmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。他说：! P) T6 [& J! l, ~4 y: i2 x
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: F6 S/ P9 v7 o |2 K* p2 Rmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼者，法之大分，类之纲纪也 O2 K" g1 w; g, h4 i {mso-font-kerning:0pt">”($ x! M6 D9 E: b" f# Ffont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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; }& o5 d' ]8 y' R6 f+ H9 Nmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">性恶》）。而对于法的重要地位和作用的认识，荀子却突破孔子，吸收春秋以来法家思想的成果，用以改造、充实传统礼学，克服了儒家之礼与法家之法的对立，提出了* b) ?8 J% J" j5 H7 R
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* S1 q) X) A6 R0 Imso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">治之经，礼与刑* _1 Z5 W4 f5 O/ m$ Y5 x2 x x1 G
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2 [' \ a3 A5 z4 Jmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子& H) I* j1 G# n6 u
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+ d2 h: I% R M" `1 a2 p* y% Kmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">成相》）的观点，主张治国应礼法并用。他提出的- E- F8 ?6 n7 f% h6 P4 Y
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2 q# Y( i& x) ^+ p5 |mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼尊贤而王，重法爱民而霸( [# F# l/ ]. b& Y ]( S
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* K& k9 F5 U4 w4 dmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">《荀子0 j' F& x% J5 ?6 ~mso-font-kerning:0pt">•4 f) x+ j$ ^% C7 {' w L$ @
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">大略》）的观点，把儒家仁义王道之礼治与法家强力霸道之法治有机结合起来，使两者在政治层面和法律层面上交融互摄，是荀子学术思想的核心内容。荀子认为，不进行礼义教化而单靠刑杀，结果必然是刑罚越来越繁重但却不能制止犯罪；如果只进行教化而放弃刑罚，犯罪的人受不到应有的惩戒，同样不能制止犯罪。只有礼法结合，共同发挥作用，才能收到制止犯罪的效果。荀子关于& v: ^! ~4 _- N
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+ u3 M- O7 p" K' Xmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼重法, e9 b. y; X; @mso-font-kerning:0pt">”7 v+ i: A- c+ O0 M& p* g, P2 z/ ^
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5 Z7 ]! V- ?4 C9 k& i2 U f- |mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的思想，熔儒法为一炉，成为历代统治者维护和巩固国家政权的基本国策。" I/ I0 U6 ~3 A" e; p& n
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Tahoma;color:black;mso-font-kerning:0pt">中国的人治，占据历史地位的时间过于长了，我们肃反不反思" b# h, m; h+ Y" nmso-font-kerning:0pt">,9 c0 G+ J1 i4 @font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;" A8 K/ t% @6 z
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有文革。到现在，我们难道还不反思吗？出现这些问题是什么原因？真的需要我们的领导人好好考虑了) I# Z" G, D# _9 I4 Mmso-font-kerning:0pt">
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1 q7 J) k( c2 G& m! J K( ITahoma;color:black;mso-font-kerning:0pt">个人观点：加强个人道德修养，把德治放在第一位。法治的执行，最终体现在人上。所谓执行力。根本性的东西，需要人去执行。现在我们的制度很多，但执行不敢恭维2 i( o5 S2 ?' O1 G1 M
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1 a$ p; I( B8 c* x( h. ]Tahoma;color:black;mso-font-kerning:0pt">古人认为，地震的产生是因为地气的郁结，民众有怨气被压制，所以沉郁底下，形成地震，当然，比较说法唯心，大家就当一笑而过。法治是根本，德治是补充9 T. Z" d3 [% W" l' a9 |+ |mso-font-kerning:0pt">——* x2 V2 I/ _6 tfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;8 c. t. @8 L( e1 B1 H
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">不太赞同，德治是目的，教人向善才是政府的目的，而不能当成一种手段。儒家应该是更看重德的方面，法家才看重法的因素，说到荀子，我个人觉得他不是个纯粹意义上的儒家，精纯度不如孟子。孟子才是孔子的真正继承者，荀子的弟子多是法家代表，说不受他影响不太可能, a: l# Q0 O D) u% y
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0 E r4 \) _) X; }) QTahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充) J: e: S0 z8 R' l/ L5 L
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Tahoma;color:black;mso-font-kerning:0pt">世风日下，中国人多学习孔子的、孟子、荀子的思想对提升国人的素质是大有裨益的/ B6 l, K r# G+ f+ Hmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">隆礼重法，相互补充3 i8 z) g8 [; {2 @9 L% x: @
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Tahoma;color:black;mso-font-kerning:0pt">再好的法，也要人来执行。过去有人批吕日周，现在有人说仇和的怪话，我倒觉得，千人之诺诺，不如一士之谔谔。4 j$ M' G* D1 d( h8 Emso-font-kerning:0pt">
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/ P" w( T9 l0 n! O: V: F0 HTahoma;color:black;mso-font-kerning:0pt">当文字秘书，必须具备身在兵位，胸为帅谋的自觉性，这是其一。其二，必须具备较高的悟性，善于学习上级方针政策，善于领会领导意图，善于掌握基层实际情况。其三，要有较高的理论和文字功底。否则，还是改行的好。 Y6 a1 ~9 C! Q4 P9 Y4 A8 `mso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">个人观点：现代社会的整体框架应以现代法治和民主为基础，德治伦理应作为法治不及处之补充，法乃与国家而言，德乃与个人而言。9 x% j2 @1 N3 g$ l1 ~
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9 G C# Z! Z# h2 K. b $ t! G( |1 s2 r' H8 u7 e; b, s% c5 Z6 ^0 B" J2 R' Umso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
& w. H2 J+ _/ V; m; G. |Tahoma;color:black;mso-font-kerning:0pt">法制是必须的，维护统治者的利益，德治是教化，是辅助法制的，利于法治的推行。( o7 h! ^: C- c2 S" }
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8 g8 v I( L, e u% `6 Y) dTahoma;color:black;mso-font-kerning:0pt">秘书也要有德：想领导之所想、忧领导之所忧，是根本要求。" K6 W/ M" O9 i( k* L7 s0 t
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Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充, |8 i/ {* x6 [& A% C
0pt">——, {) A+ p! l L l1 R( }) ?6 _
Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
! w: a+ z8 `; z" ~$ M% |( Smso-font-kerning:0pt">法治与德治，不是根本与补充的关系，两者都是根本性的治国手段。( C) x/ S3 x6 J( b' n0 a
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Tahoma;color:#006EFE;mso-font-kerning:0pt">小风飕飕地：! J. q5 K* a" G+ d: F5 ^6 y0 y
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Tahoma;color:black;mso-font-kerning:0pt">荀子按照知识结构而言当属杂家，按照主要贡献来说当属儒家！
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( a# I. |) x1 }0 O- Y* R2 n# I( { ( w' w5 a" V6 o3 n; q6 ]0 n$ a& m+ C ?% Mmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:# q% Y; N- t/ i4 N9 n9 R1 l
Tahoma;color:black;mso-font-kerning:0pt">法乃与国家而言，德乃与个人而言。' @5 {* b& y5 S6 s: w$ j# H7 j
mso-font-kerning:0pt">——/ T& r4 l3 F, A- M5 K: j- `font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;" k2 `& q% f# E) M
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这个观点也值得商榷。习总最近说：人无德不立，国无德不兴。德绝非仅仅是个人之事，而是关系一个国家治国方略的大事。古代中国被称为礼仪之邦，就突显了德治的治国方略。 d$ Z: A/ G" @5 E
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Tahoma;color:black;mso-font-kerning:0pt">我举一例，扶老太太，就用这个案例来说一说德治和法治结合吧？怎么能让国人敢扶起老太太。不然，应该很多人想去扶。不敢扶是因为无法，不是因为无德% y# \+ Z/ B% v2 C3 V$ n
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
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" f$ l8 x9 N# k0 L3 a( XTahoma;color:black;mso-font-kerning:0pt">贾老所言有理，但是您说的国之德的内涵应该是什么呢？国之法我认为应该是契约精神，这应该是主流! _( q4 f# z, S) u
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! B0 g& i0 Y3 i1 FTahoma;color:#006EFE;mso-font-kerning:0pt">无心随风：; r' t" T; E9 r0 k# Z8 e9 f2 R0pt">
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_) G3 t2 x3 j' m# [Tahoma;color:black;mso-font-kerning:0pt">不敢扶是因为无法，不是因为无德+ l3 |6 O+ A+ w
mso-font-kerning:0pt">——% l# D* R* {0 @; l$ l0 S
font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
7 ~: ?3 m- l6 r1 G2 `: fmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">太推崇法治了。可以扶，可以不扶，怎么选择，是德的修养，不是法的欠缺。德政礼治，需要全社会共同推进，不仅仅是执政者的修养。秀才遇见兵怎么办？) h. M0 l7 K9 L+ l3 b- X; Vmso-font-kerning:0pt">
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- O! r+ ? z+ o7 B3 m; [- `5 p+ JTahoma;color:#006EFE;mso-font-kerning:0pt">贾陆英：, T. N$ o; _9 R' \7 E+ \7 w6 l; T0pt">
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" \8 @% B9 V$ E" G9 b3 x) NTahoma;color:black;mso-font-kerning:0pt">在( C L$ G- h" |* W% Z
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mso-font-kerning:0pt">礼4 W5 i2 P7 g& \5 t3 l4 B* O5 ffont-family:Tahoma;color:black;mso-font-kerning:0pt">”" F. M# O9 c8 f" [
mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
8 N; Y5 [4 g+ Q# k8 C# Amso-font-kerning:0pt">与2 Q# j( e/ T% O( T5 ~font-family:Tahoma;color:black;mso-font-kerning:0pt">“, u- j2 [$ [4 f6 {% H' Dmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
9 [' o1 z; P6 Y, r( a. h7 W3 b cmso-font-kerning:0pt">法3 s: O+ U1 B* L- d, ?- ]% ` vfont-family:Tahoma;color:black;mso-font-kerning:0pt">”* Q! q) P6 H9 b( q7 G
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mso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。9 W+ ]7 a" J3 E0pt">——0 r, l" C: }# C, U. TTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;- |' N" O4 j( X" f B2 M0 a% P2 d
mso-font-kerning:0pt">这就奠定了他作为儒家继承人的地位。后世一些儒者不承认这一点，有点门户之见。荀子处战国后期，百家争鸣时代，吸收道、法等各家学术观点，不奇怪，也是儒学发展之必要，必然。国之德的内涵应该是什么呢？# ~0 X5 y5 ^% \" Y# {mso-font-kerning:0pt">——8 q# b* m9 j8 r2 @. O Y3 X/ c1 _) Gfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;" h! R7 S' H* z, ~. U
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">其内涵具有时代性。当今时代，就是社会主义核心价值体系。其具体化为社会主义核心价值观。十八大报告有表述。十八大报告用 \: t; S) H/ ^: e( A7 tmso-font-kerning:0pt">“* F1 n0 D$ T. N1 f
font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;9 x1 L0 _0 q( T5 l0 A0 F
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">三个倡导9 g0 {8 ~; E3 amso-font-kerning:0pt">”# K9 q- t, \, }5 Y% u" l9 F: r
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2 A. s; e2 A& Z" fmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">表述了社会主义核心价值观。在国家层面，倡导' W* G7 Q; B5 C- \( D2 C; X) U
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0 Z# H7 r8 F( B/ Mmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐2 ]: a* | y% I4 _" s. t9 n3 s
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