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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： $ ?) ~9 g S6 E* y2 d, n( c. f% j
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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! ]1 |1 U3 f5 w% C8 t2 |
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" F8 i& W6 f. s6 E' ~mso-font-kerning:0pt">子曰：' D. Q* z7 Y3 K ]) V
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; x. g: X: H2 a6 mmso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。4 ^1 Y, b" h) F7 Jcolor:black;mso-font-kerning:0pt">"
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3 N' ], M( ^: I% qTahoma;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。- W4 N2 s s" k1 E
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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。1 D: o& ~% p# S! C" umso-font-kerning:0pt">”
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mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？) h* i0 c: F& Z) r% s3 K
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5 W8 y* ^9 Y/ xTahoma;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。, `8 \$ s" S# Q) V
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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5 o9 L. D6 g8 ` K( D F
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% p0 l4 ]4 ]# E1 Y5 eTahoma;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. b# W- H7 t- U1 }- r H+ g
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0 b: u: R6 c' w- A; 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) k. h" F. x4 i: y" c
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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。6 m3 g0 K& n( h: P) w6 f
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1 Q4 c' e; a4 D3 m# Zmso-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& o: g2 T: \+ P; R* e
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& H/ D/ J* A6 t: f! R, O! V2 FTahoma;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! V. V" [+ x2 H. n( j
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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4 ~5 Y2 R3 T) s1 Umso-font-kerning:0pt">
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4 J! W# g8 _: ?! R* d. p* M; ?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: B" @+ T% Z6 b$ n' Lmso-font-kerning:0pt">——# E f* m9 N0 Hfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
2 W) V! }6 k% x6 j/ ?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？1 X; Y! k9 @% Dmso-font-kerning:0pt">——/ Q$ B# n6 X" i5 p) C
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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”0 J/ i' V9 R) z& r- I" z# ^
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说! ]3 `/ X/ T D O' Z" V
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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。* @. F( | [' B3 e; e7 G, W3 X
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Tahoma;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& f' g7 O3 t- \0 ?6 S1 bmso-font-kerning:0pt">
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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！" Y7 u. O$ T5 N$ e$ i' lmso-font-kerning:0pt">
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! g& J1 {) X; \+ S$ cTahoma;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$ H8 K+ f( d& c$ q- G& gmso-font-kerning:0pt"> $ J$ ~& s" ^ _; {5 Q! t0 m
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+ d( Q' m$ c0 s/ @ I& dTahoma;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2 Y& ]4 K) C7 T: Y! ymso-font-kerning:0pt">“, p, t& X' L$ A# Zfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
6 q$ s# o* l- q5 _% Lmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题# g2 R4 w0 w; C, ~3 J: @
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# Y' V. k1 w6 a# v9 d7 Xmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，没有必要小题大做。这种认识是十分错误和有害的。1 Q6 Z* A3 D6 r
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴. f) `6 R+ ^/ s$ i o
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+ T4 H0 ]$ d) o& ymso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，少数人走上违法犯罪道路，往往是从道德品质上出问题开始的。没有职业操守，就不可能做到爱岗敬业。我们培养敬业精神，一定要紧紧抓住加强道德修养这个重点。
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