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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： + O4 J8 H/ I. b* `( F3 A( b5 L6 Bmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
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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. P& @+ W+ Y" |, z3 L: d- `mso-font-kerning:0pt">1; n0 [" p& i0 g* X% h$ g
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。1 s# M' R6 Z z y6 C$ ncolor:black;mso-font-kerning:0pt">"
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: T. b0 f) @3 m& {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。, ? I i" t: [3 j) k4 q
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mso-font-kerning:0pt">孔子说：, X* Q! Q- S4 S. G; @, V2 M
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- P" U) C3 t! k, fmso-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。/ v2 Q6 ]- s% g
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0 x% f8 v5 y2 _7 I$ `mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？0 Y N7 _. Q8 M7 zcolor:black;mso-font-kerning:0pt">
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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。3 O. w( w! W5 X
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% |4 g: p! m! ], w! P1 FTahoma;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! ?0 x# ^# e# Y% p6 w
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/ w4 ^) T9 X kTahoma;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0 W2 j- ?4 o; |- F# b* b0 Z* [9 mmso-font-kerning:0pt">
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mso-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# e% E4 w( o' \7 c0 T# U$ nmso-font-kerning:0pt">——+ x' C" w: k! q
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% l9 y T; q. _: v6 smso-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# E/ L" u. [* X. ]' e, B9 ~' Hmso-font-kerning:0pt"> 1 j |+ c: w Y
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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4 @( Z. ^/ y5 X$ f% _
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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 f+ U. u- |' }1 \) x1 L
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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7 D/ W% O* G1 c" fmso-font-kerning:0pt">——1 m/ O! K V- e! kfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;- `0 P7 e7 ^8 A( e. P% I* r
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？. b2 I. y8 t- a- A# R1 bmso-font-kerning:0pt">——8 m+ }2 }# k2 D2 r5 ^
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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”& w& ^! P* c* r$ f% g! P
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说* g0 S+ P% |% d, q" [. U9 r( tmso-font-kerning:0pt">"4 t. R$ f) \0 L; T/ u
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' u* L3 f3 ]. E8 n, }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/ |, e2 a( n8 Z
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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！! R' q+ X( [* @2 [8 Emso-font-kerning:0pt">
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5 s* t+ Z, m! d! c: w& k K& z/ \6 e2 T$ H. L9 N- h9 eTahoma;color:#006EFE;mso-font-kerning:0pt">Leslie( f. M8 W; M, ~1 G( Q
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9 \) g% n# H- @- _9 qTahoma;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9 W# {( O& B' M8 v- {5 s
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3 o) M0 z" A5 x6 }. D' q0 nTahoma;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# V* B6 z7 l) B' E( C
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题2 L/ s! P; O) W& c/ Smso-font-kerning:0pt">”: J& z( M( G- f! P9 l1 b
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9 }% P, \; I- }- \! tmso-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。' ?7 ^6 n1 s# R* e! `
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: T7 V: ~: s$ K: C1 y- r4 Tmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴* I1 |* ]1 X; m. P! N
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" `# r% x" O8 I. [# O" r* Wmso-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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