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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： / }" `- X, d& ^; C3 ^1 bmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:7 g# ]1 t+ q4 n& G
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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& U! e5 G8 z# }/ ?. m9 D. ?mso-font-kerning:0pt">1& b7 @$ b# R7 a2 bfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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2 V* G) ]/ d! {0 G6 @mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。4 \/ C! H. t/ z+ A( x0 X' {8 q
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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。7 Q9 t' K; X1 @- K, C- D% b& nmso-font-kerning:0pt">
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: @4 t4 r& C* |8 N4 {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。3 ?+ z8 y" E" i* o# F+ nmso-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？; N0 T! Z; r8 {1 S4 D
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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。5 y& A; \9 o: ] o5 C( fmso-font-kerning:0pt">
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. A- q$ Z1 x P4 G1 M2 gTahoma;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 o3 P" {7 u% ~mso-font-kerning:0pt">
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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9 W7 [3 b$ s" t$ @
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" x) k; v: x4 _; }. Hmso-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。' E! o. [: H# @9 Q9 w
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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) o! ^5 k. i% ]% m: p7 o- ]) q; O) q
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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, G0 L0 A2 S' A$ S) j& K' ^9 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6 l. O- i, D2 {mso-font-kerning:0pt"> 0 A5 @# C+ w, h h/ ]# r2 V
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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, t2 y9 x/ f8 \8 b, ymso-font-kerning:0pt">——( a3 U$ {% V' n; Z* ~
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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？) {; W% x. ?: l) w
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( e8 L9 ?2 t5 k! f% Vmso-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。9 K @6 g/ a8 M, I8 _+ ]: c9 c0pt"> ; O; g; _9 w5 x0 K( f7 J& tTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;) A! ~) J% q! w4 i5 @! H0 }
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3 _( @& n- k% A$ o: {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/ V& A5 ]! x1 u: ]# n% fmso-font-kerning:0pt"> 3 e7 `& _/ V8 t1 a8 n! T, C
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3 t5 d; N: S' BTahoma;color:#006EFE;mso-font-kerning:0pt">小风飕飕地：, Q9 j F! S& ^8 B5 y
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8 P' ?7 g/ Y" JTahoma;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！; L' H5 X1 i5 [1 Z' Q/ |mso-font-kerning:0pt">
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1 ]- U% R& h' \1 _2 hTahoma;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: [5 _! o+ @) G. d( I; Pmso-font-kerning:0pt">
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* G+ A* n% G4 n/ {# K* ~8 z. WTahoma;color:#006EFE;mso-font-kerning:0pt">贾陆英：- e' x) T, n6 X4 P
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2 T7 k) p' K; b qTahoma;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% M6 g$ }4 [& u
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. g& b, t: S' m: A. N. |: kmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题' N* A/ A7 }7 ^1 S2 }( B/ kmso-font-kerning:0pt">”8 L/ l7 M: \# r5 V
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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。) M- @# Z1 p9 M8 F
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴* x& _( A T. F5 T6 \( A/ |! vmso-font-kerning:0pt">”* C5 P& c/ U3 I4 J' h2 C
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( q! p: X" @8 X( Umso-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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