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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： " C9 W! k0 R2 b B& V; m; Qmso-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" _: F/ }7 v( J+ e" }, qmso-font-kerning:0pt">19 x+ p2 O, \' b* T( E% R* `) y+ |0 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。. d# f5 [. v) Z, r( z; C6 }! @2 D- n
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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 F" r; d; r0 {1 E( ^. z: 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。; E3 O! K+ N) b- o c
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mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？9 ?/ ]( z' R$ f0 c8 ` A6 o9 ?
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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。! ?+ V% x9 g3 ]4 W9 k# N7 X. C
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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* \* @: [. @2 y! D( @) u
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! F# V* c( \4 P7 ?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# \( N9 @2 [& S. k9 L0 U1 w* amso-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& `* d* ^' `" j/ Mmso-font-kerning:0pt">——( _' p* r: j: z; k. s4 J. A9 U
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* V6 B: t0 g7 k4 e3 K# Y5 cmso-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/ E, C8 g; h& omso-font-kerning:0pt">"
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2 x+ d4 s5 a% j& j& ] ^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, {5 o/ m* ?1 b% q: E( _
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0 A: T9 O3 d/ x7 a: b7 \# J! FTahoma;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1 d- f- p9 W, m$ Q* Z$ Z8 Imso-font-kerning:0pt">
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7 s7 m9 }# w3 y% \1 R# amso-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？7 S& I- ]/ k! X- @0 tmso-font-kerning:0pt">——( p1 m- Z- C+ Z/ Nfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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: t# X: N. a, r7 L" [+ E1 t! hmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说5 d( [4 f! D/ F* dmso-font-kerning:0pt">"/ W \- G# {+ _% l; U$ U2 \, n
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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1 m7 e3 y; w4 c
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5 v9 m% ~2 H, [; S$ n0 p, P0 A( yTahoma;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！6 Y8 v' N! \6 S, J/ T
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: v" u+ a0 X K/ ?# RTahoma;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4 s2 G0 Q' M" W
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& x( E2 O3 E' ~) Z. {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7 f$ y2 r9 E( X# k
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1 |% A9 H5 ]( `mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题: z9 H: a3 y$ M5 j$ O: n9 x
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, }2 M9 t, q# h$ K2 Q \, T0 wmso-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。, M5 o, q. J/ I, r3 @8 c/ s1 I
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6 ?( t( c) o9 r! ^; mmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴, i# s5 [( C6 t: g6 cmso-font-kerning:0pt">”% |( H- S! e( y
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