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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Tahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第 ], B6 g8 O. m$ }/ I- U+ rmso-font-kerning:0pt">19 ^2 f; w d& [2 dfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。+ \4 ?) G4 ?2 l6 i. x) S7 Acolor:black;mso-font-kerning:0pt">"
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# P% G" _" Y9 @' n& o( 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。6 x- m* O$ \" v0 |1 D
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mso-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。! l7 A' Z/ a5 U
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mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？9 V" b5 J6 j [( q2 Bcolor:black;mso-font-kerning:0pt">
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6 W7 \2 W) B4 F9 ]4 \Tahoma;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。. v' R: X* t* K0 W7 I) @1 zmso-font-kerning:0pt">
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6 F( I2 t6 @6 P+ LTahoma;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- f9 h8 n0 Kmso-font-kerning:0pt">
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# `$ q5 t+ X! c; r: B i) b# Tmso-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! E4 M6 a$ z% {9 f1 U" j5 y9 ]
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) o2 m, g; c+ `6 N$ t- ^Tahoma;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 }6 }. a! q. d Gmso-font-kerning:0pt">
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7 [. F" q$ e) K0 Y- w, k/ tTahoma;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 U% @* ~* R1 {8 Y7 p6 Dmso-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8 ]0 p! M+ v% H$ h+ ~0 l0 |5 V- Vmso-font-kerning:0pt">——$ P0 V3 Z# z# c" U4 C( {
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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？6 x( | ^* l7 V5 o5 J! o
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- E$ w8 f% |* lmso-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。1 E H' g E, C; w! Q1 K) J0pt"> 1 B/ C5 I" b; H/ I4 z
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说* V- r* ?2 o/ J; W8 s$ o! O6 Xmso-font-kerning:0pt">" q6 z. t+ a8 {- C% @& o
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& t0 g0 p8 x: R+ Kmso-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。/ D- X5 K# A G( u4 M! V( Rmso-font-kerning:0pt">"5 k' D7 G+ s- H. q& R; N4 f; N
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+ k6 ]2 R& V0 C7 w ~mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">人性本善& h4 e5 Z2 n9 {! W8 l$ X
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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( [+ j3 A6 X- y0 |8 J
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7 W1 ~9 r0 B' O7 b+ ~5 Z ^2 ^' t% L7 xTahoma;color:black;mso-font-kerning:0pt">政令刑法重在社会上的约束，讲究实效，不遵守即被处罚，道德教化重在精神上、舆论上的约束，不遵守会被谴责和孤立，但不是收到立竿见影的实质处罚4 D$ G' q9 O7 D5 R
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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！3 {- b9 \3 N! d' u/ n- K
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Tahoma;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: ]' ~- D( p& k5 _% imso-font-kerning:0pt">“, D+ s/ g& {4 s( Z) B0 M0 I
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( K9 m8 O1 d& Q. [. Z" g0 Emso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴, ^' P3 v, c- ]) Y) f( kmso-font-kerning:0pt">”; ^; @- L* B( i9 J
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: N# U0 v# e. K! g h/ }8 sTahoma;color:black;mso-font-kerning:0pt">中央从当前领导班子和干部队伍建设的实际出发，突出强调选拔任用干部要坚持德才兼备、以德为先的标准。这一标准既强调了德与才缺一不可，又突出了德的主导作用，强调选人用人要坚持以德为前提、以德为基础、以德为先决条件。干部一旦失去; B& r+ W: t8 U, Kmso-font-kerning:0pt">“' M- i6 A, P8 N7 a8 Y. A( z
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/ F' y7 f) O3 H/ p- Qmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，就失去了被提拔重用的基本资格。大家一定要深刻领会，并以此作为自己成长进步的正确导向。在当前新形势下，干部的德主要体现在哪些方面呢？一是有坚定的理想信念，这样才能在任何时候、任何环境中，都站在党和人民的立场上想问题、办事情。二是坚持执政为民，这样才能真正做到为民用权、为民谋利、为民守责。三是作风清正廉洁，这样才能堂堂正正做人，干干净净干事，得到群众拥护。我国古代思想家都强调为官从政要以修身为本、正己为先。要成为一名合格的国家公务员，就应当有自觉高尚的道德追求，养成良好的职业操守，敬业奉献，全心全意地服务于国家、社会和人民。. J0 I1 Q6 u6 b( r1 u
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$ V5 H. Y" Q2 mTahoma;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. w9 G) L) x# F) t! _0 ]* ^mso-font-kerning:0pt"> 0 H% n3 t2 A( e0 c6 N* k
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9 ^/ u+ C- H. z- s; L) r( ~. t0 rTahoma;color:black;mso-font-kerning:0pt">孔子的继承人荀子，明确提出了1 k( \( C3 _6 k& _( b4 N0 o0pt">“" g! f& Q3 C/ G( hTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;( I; h! q% }) I% N$ g) j1 ^" q4 B8 S
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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。5 {: z" ]0 T7 E' Umso-font-kerning:0pt">
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# c7 h8 @) d* M: ~! bTahoma;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！: s# s( E) O# l/ e1 m; g3 |& u
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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。5 u& U) C/ o4 d. F/ \mso-font-kerning:0pt">
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4 q( ~6 s- [8 J! PTahoma;color:black;mso-font-kerning:0pt">那贾老，您觉得我们该不该清算呢？* J2 i8 Q* n" }: L3 s N4 B# _: umso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">失德，我觉得是没有信仰，或者伪信仰。没有信仰，也没有敬畏之心，就没有底线9 C& \6 ]+ U" ~. ]( V6 g# S' k) Hmso-font-kerning:0pt">
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Tahoma;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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' \: z/ ~# K# w' ~) KTahoma;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！' S" I6 Z& `5 M Y+ k& [mso-font-kerning:0pt">—— \# h7 W! b0 D' {" o X' ifont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
. N4 }+ Y8 U! H! cmso-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0 G4 U5 Z1 p% y' H0 c
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" y# C5 F, p ^# Fmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼 _! `8 U. L1 W) U3 Y/ ^mso-font-kerning:0pt">”; O& g! _7 A# y
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`: e$ t+ E0 `3 z( N) n' D7 V1 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：% J/ D1 a8 X% i
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼者，法之大分，类之纲纪也# X6 z8 x. Z+ Smso-font-kerning:0pt">”(0 S! i0 u. i8 U- T
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8 Z4 l" T6 }: B) umso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">《荀子7 m6 M- L8 l3 T( l* u* j
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子; L& M1 ?; B# s5 Y6 J: [, _
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7 A. P% p: V; C$ c! qmso-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' p u" g: ]; o( ]7 w) J' bmso-font-kerning:0pt"> “! q0 ~6 b0 V5 q/ ~* K$ K- [5 l @font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
' [. P' j3 o/ H! R D: X; ]$ jmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">治之经，礼与刑- M* u! L" \$ t# d+ ]1 g) y+ P' [
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子; \0 I/ M# Q" f# |7 o: Q+ h
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mso-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! U, n+ k# q1 H7 m* k. amso-font-kerning:0pt">“& P, D$ s9 m( V- k# |, C# a( }* Dfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
9 S. t( e$ A% _3 }# Imso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼尊贤而王，重法爱民而霸# d K( C1 O& Cmso-font-kerning:0pt">”; B i6 V; ]9 R9 l' }9 l- ?1 U
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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& D: I/ _! e, d' M; x6 C
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! L7 M( d8 Z2 v" s$ Fmso-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。% ]& a }5 c" }0 q/ w+ ~; s+ r
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; }6 z1 d/ {6 r# ^3 JTahoma;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3 c6 p' k% V( B& B' v) U+ Gmso-font-kerning:0pt">,1 [ V. c$ y$ n8 R9 f) _* q1 ^. qfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;' x3 |8 m! j2 I" f8 W7 p
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, C3 ~" }( _5 @( k) R9 Smso-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6 C9 y+ W4 d6 `9 \2 T8 B
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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- O5 R: E2 ^% m9 w1 {$ d
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font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;% l( T O8 L6 y" B4 k9 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% x/ A0 H# c+ e7 ^) {
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; j; W/ G7 k6 W2 `5 G 1 U& U+ b; y; F* d' `& u, ~: E+ @: j. b M" N3 h- J3 X
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) I% S( u9 O$ Z6 sTahoma;color:#006EFE;mso-font-kerning:0pt">海天一鸥：+ v) F5 Z: i9 l, O9 `" U( j0pt">
5 B7 E5 z4 L# v% C/ { Tahoma;color:#006EFE;mso-font-kerning:0pt">
4 X- H) H! O3 ?% |4 j% r 2 ]: t" J! g6 R1 F' z) i _: t( x# q, T, {1 F. v2 e
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Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充" d1 e7 ]& M7 v* E0pt">
5 v( j; F1 A1 T8 A/ Q9 { Tahoma;color:black;mso-font-kerning:0pt">
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8 i0 L, [+ P) x# Q& R+ JTahoma;color:#006EFE;mso-font-kerning:0pt">我本善良：. M# X {. O3 U0pt">
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$ j! N6 l/ j# U" V . r, L% x1 {$ n. p: b* X3 K; `4 O/ N( X, ~( V
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
) k- Q+ G2 O) z8 ~% X& |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5 d& ]7 A. }: C5 r. M4 @mso-font-kerning:0pt">
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. M& d! C1 M% Q0 f. o; TTahoma;color:#006EFE;mso-font-kerning:0pt">无心随风：* r$ Y. D% ^* V6 E1 {- _0pt">
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
/ c- l4 c: b, qTahoma;color:black;mso-font-kerning:0pt">隆礼重法，相互补充" Q6 U" M" A, N8 [" ]& N( I* b `
0pt">
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7 n1 v" @& q& U1 g 6 o& q, x- P; j! G% }1 Q5 q0 V7 y O4 e' ~8 p9 C9 g$ Z( _mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:* ^/ i# Z" V8 E4 K5 S- |1 Z5 }; n1 h
Tahoma;color:#006EFE;mso-font-kerning:0pt">新手：$ @2 S9 o, D, q6 R! ^. |5 f
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- P0 a& B2 t- B- l- U' o5 p & D5 j) I: v: b; Q6 E) B: P1 }" N! \/ Kmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
- H; o" T9 U+ H) BTahoma;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。7 u J$ x" z2 I+ T# C& ^9 vmso-font-kerning:0pt">
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- R. A3 A0 D8 y' G5 pTahoma;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。7 b3 Y. b4 z. e/ Q5 ]mso-font-kerning:0pt">
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7 v* Z# S* p6 H# p . @. }: L$ [' C- v& `& N. S6 a ?# S# @
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( [' e# j' M' U0 I+ VTahoma;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。6 s+ u+ X4 b9 D5 `; smso-font-kerning:0pt">
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( [+ m2 W4 ], G: T$ {, T* o2 i- I2 o+ x; U0 R* A! S& i; [# r% A5 g/ {, {4 q
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
+ a u: U3 q" y4 HTahoma;color:#006EFE;mso-font-kerning:0pt">我本善良：8 f0 Z* w' A+ v3 C0pt">
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. P5 _; P2 m- U+ v5 p0 K 2 m; e& N2 E6 D! k8 k8 j4 b; K7 [' C- s+ X+ g9 @0 C
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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。/ w; z4 J- o3 y; ^: f1 c: l7 imso-font-kerning:0pt">
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+ j. N1 _ |$ @% t0 C2 ?( ^, w' V- G7 c- f$ ]7 Z% Q# U) E% g0 Umso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:) Z9 O4 l4 R9 l% F
Tahoma;color:#006EFE;mso-font-kerning:0pt">无心随风：) q0 r7 h( k& ]
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4 |2 o) _# f8 U; |* w- _# V- R) I0 W# m+ {3 f9 U) e L/ {mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
6 H5 J' a5 {: ]7 f2 FTahoma;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。5 _- r C. A0 Y+ {
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
6 V' d4 p0 J) }3 X' CTahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充6 L0 v, P" m, t7 w& V4 F0pt">——) f$ f; V1 m- B
Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;( Q% A U4 ~4 r4 ~
mso-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。7 J' v! I: b( u, B: w
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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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" w) V" ^7 M2 u9 Y) F; o( X* H3 b9 U2 j4 d% E" |3 C5 M. g5 r7 w* emso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:+ J( F! `5 \4 C! ?2 Q( u) Z
Tahoma;color:black;mso-font-kerning:0pt">法乃与国家而言，德乃与个人而言。$ m$ Z8 f# ]; Y8 Y/ Gmso-font-kerning:0pt">——: t3 [8 C# T0 {/ H, X$ A! p8 e
font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
) Z- h$ Q5 F9 i( [$ mmso-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。, w v2 j# k ?6 k; r; n; L& cmso-font-kerning:0pt">
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1 F- j( E/ X! p5 c+ a 3 R, ]5 R1 z7 z L9 }) F: L. R A$ t! `; f; zmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
' W9 _. k3 F l2 `! j! T1 r5 ^: f0 Q1 \Tahoma;color:#006EFE;mso-font-kerning:0pt">夕惕若：7 l, c8 O4 V7 y" v
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' {; q2 x: z7 G# [# m3 G) ^9 f 7 s6 B2 O, ?2 k1 s: r2 H/ q$ ^1 Xmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
, q" {5 g/ z6 l2 [! o. cTahoma;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 U# u+ C( H" s8 E9 C7 V2 [
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# F- G8 Q# U& L1 j- k3 M+ c7 n 2 X/ z: F' V: j9 w8 u4 ?- x, F4 \( a( Z7 s; Y2 `
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
: t9 X, x( b3 |, w2 L( `8 PTahoma;color:#006EFE;mso-font-kerning:0pt">破风弃俗：; J9 @- d% D; \& }8 W0pt">
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) h+ D: g4 V$ C" V6 q9 S9 Q/ h9 ]# {* l6 s4 H0 a/ w, K
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
) M2 y A6 Y- n! S2 sTahoma;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8 U% x8 Z& R' L
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; V1 E u6 A$ |) n$ O 4 u) {& i1 _! `7 z. Q" |. o4 a
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9 d7 e: E0 X6 b3 _( W% E, G; _Tahoma;color:black;mso-font-kerning:0pt">不敢扶是因为无法，不是因为无德# L7 N) m( |+ v- c$ Q5 d/ n
mso-font-kerning:0pt">——- W! q( k: O$ i3 O& W: `font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;" w/ d5 b: u/ G7 z" I7 G. f6 c
mso-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？$ g0 n: m, T! Q$ S, O2 R
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4 j# `* j, _; s1 z. [" P ! X9 G" C( c: v+ v; C! D6 e) @# p4 T' x: J8 ~, emso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
/ H' s- d: A- S* j7 O3 [; m+ ?Tahoma;color:black;mso-font-kerning:0pt">在, }4 l* l! D) M' h0pt">“" ?" Q. k# E! L8 L* J! i) e+ m1 wTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
/ D2 h* P) g, @mso-font-kerning:0pt">礼" q2 B: C% o* P$ O1 y
font-family:Tahoma;color:black;mso-font-kerning:0pt">”; L# H9 }; }5 l$ Bmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
" D# e" i& g+ ?1 U+ q/ k; amso-font-kerning:0pt">与- I! v' K' ~" m7 Sfont-family:Tahoma;color:black;mso-font-kerning:0pt">“3 o" K+ D0 Y5 R q$ `3 D) Bmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;' s) m$ G+ N( _* l3 l3 E
mso-font-kerning:0pt">法! z2 `' e5 V& z5 R! f" G% G& Ifont-family:Tahoma;color:black;mso-font-kerning:0pt">”3 J0 R2 K: l+ h8 umso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;& X# ~$ L) V1 A
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。; R4 C$ v; b9 p
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* M. a0 k [: Q6 Bmso-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 d3 r) F0 mmso-font-kerning:0pt">——# u- L" D. v; `6 K( w efont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;$ K, v; ~; K" Q9 `* G( S
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3 r! E6 R6 s# I4 u$ w
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">三个倡导& O7 ?% m, X- x0 D! L! i
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mso-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! a8 f* i, n* \
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐 Y( G' n) S# i& q! d6 @mso-font-kerning:0pt">”) u+ S& [+ Z9 g& C3 S4 ?; e
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">个字，是到本世纪中叶建设社会主义现代化国家的发展目标，已经写入党章和宪法，反映了党、国家和人民的共同意志和中华民族伟大复兴的光明愿景，是国家主导价值观，在核心价值观中居于统领地位；在社会层面，倡导& F* T- C$ V) z* r/ N$ j
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">自由、平等、公正、法治6 U- ` b5 R# ?5 z5 @. a9 R
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">个字，既是引领现代文明走向的人类共同价值准则和理想社会目标，又是我们党和国家始终追求和奉行的核心价值理念，着眼于确立社会发展的价值导向，在核心价值观中发挥着重要支柱作用；在公民个人层面，倡导+ x2 h" M% \4 @( z6 u. Y
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Tahoma;color:black;mso-font-kerning:0pt">就好比刚一位兄弟说的，我们作为秘书，有时候会遇到低水平、低能力的领导，但按照契约精神，我们既然进入这个行业，拿了工资，就必须做好我们的本职工作，服务百姓，服务领导，这就是我们的本职工作) i" U' F. a2 b7 S* B1 L% amso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">德政与法治，关键还是执行的人，执法者、执政者的道德修养如何起很大的作用。- O) b% H" S9 l7 I2 e3 Z
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这就是孔子提出0 @/ U5 T5 N+ q$ o! H6 q1 R X0 y
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) T( b0 E7 D. d9 e( p# Y( o* o) U6 cmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的道理。这可以作为今天的总结。. u8 S$ v$ ?4 x' s7 m& imso-font-kerning:0pt">“' h* g! Z- b3 |0 [6 ofont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;5 |1 i. j0 G/ i4 x' m$ W
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是基础，# f& x" W- X1 X. l W" v8 _
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">德与法都属上层建筑。法是政治制度上层建筑。德是思想领域上层建筑。希望大家在学习党的基本理论方面，多下功夫，坚持数年，必有好处。再见，谢谢。/ h( b- B& F/ s; o, `mso-font-kerning:0pt">
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