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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: " O# c+ Y: K5 }( R2 J, smso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:) \, L% c' N2 b$ O
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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% I4 m/ I* c m# J; p* I3 N
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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 b+ r: v) ~% t0 |* X; i/ hcolor:black;mso-font-kerning:0pt">"
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Tahoma;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。! \# c# L- K: [. ?mso-font-kerning:0pt"> 8 J5 e6 C# c' j+ S
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, Z+ P% `% J8 ^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。+ E! n- y. w; E) P
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mso-font-kerning:0pt">问:这句话表达了孔子的什么主张?! q) F3 c% K- J. m" j: u# t3 p0 `5 N
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' `) k" z! |. c* a& Q K1 ^3 [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。7 O3 m: D+ ]% U( p; B
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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7 ^5 Y: u4 M5 \4 H7 J
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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- n' C1 O; R3 Gmso-font-kerning:0pt">
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的,这就是孔子说的9 P% D, S% q! |mso-font-kerning:0pt">"* i2 J* u# n/ f9 j: a3 g
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" e5 g4 S ~( W' _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。3 v; |( f; v0 m& o
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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" r$ V/ I; M5 Q) t# D( Y& C- e& p; }
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* m: W) M7 ^9 \( _+ p3 yTahoma;color:black;mso-font-kerning:0pt">儒家法家绝对是治国两大法宝,是不是有说内法外王。希望依靠道德来治理国家。道德高尚至极只能是圣人,而不是君王。君王要有仁爱之心,但不能妄想通过道德来治理国家吧。干部要清明、清廉、清白) U5 t @/ |) |* ^! w# ^6 A7 l: Y
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Tahoma;color:black;mso-font-kerning:0pt">贾老师,学生认为:政令刑罚、道德教化二者不可偏其一,无道德教化,民暴而戾,无政令刑罚,民散而慢。总而言之,应用儒家思想来做人,用发家思想来做事,这也符合我们的辩证法思想。儒法相结合不是从以往执政者所言的外儒内法。应该是在去除封建统治者为维护统治所宣扬的糟粕基础上,留下儒家所宣扬的大仁、大爱的思想,在结合现代化的法制、民主的精神,才是真正的儒法结合。一味从古,不如不学: L9 l" b- D+ {+ B
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; H4 E6 v4 n/ U2 {# d; e' [Tahoma;color:black;mso-font-kerning:0pt">现在不是都在强调以民为本,为人民服务么5 T; r I( {( @/ n8 G6 U+ |' @2 x+ mmso-font-kerning:0pt">——6 r8 d0 _/ \) T: \6 |4 r0 z, O* b
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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?8 u/ y4 ~5 F5 `) G2 v! vmso-font-kerning:0pt">——2 k( [$ e, b/ `0 E( } O; u$ @9 f
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3 D% [4 O. |7 {6 U, xmso-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。4 m7 F1 ^- m+ j) c! @4 E0pt"> ' j/ j- R8 e/ M$ Q7 v0 L1 P- w
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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”, Q: b2 k+ P+ L4 rmso-font-kerning:0pt">——5 j* U$ B& A" d W" {/ Mfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
C4 x4 ~+ A- z1 `4 pmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说$ E( k7 c8 W! f% F" F
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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。9 i, R1 j+ Z( B
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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9 U, d: |# O* f# f0 @0 C! @mso-font-kerning:0pt">
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9 r6 Q$ x3 T+ [ ^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* s9 H+ g! c2 h% j: fmso-font-kerning:0pt">“! ]* i9 {9 o, d! \, A# L9 Jfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;/ l0 n1 S: c5 z, U1 f0 R
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mso-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。$ Y2 I( ^# T4 g$ ]- k6 {( `mso-font-kerning:0pt">“, t: w6 p7 ~; }font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;3 @/ @' h8 n5 Y. w; K3 b
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