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：
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/ X7 U1 D9 Q7 J% x4 L% G! o: C9 C% kTahoma;color:#006EFE;mso-font-kerning:0pt">贾陆英：7 Y. O/ m x: Q6 A, B" m% @/ U4 G2 q0pt">
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& L) }- H `3 t" p. m9 F: o0 }Tahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第* u, L5 U: e* P1 w% cmso-font-kerning:0pt">1. c0 |2 Z9 ?' w! ^2 D9 `" e1 { t4 i/ O# Zfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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; G$ p/ }5 _( ?' q/ j7 q( qmso-font-kerning:0pt">子曰：& S8 a0 G4 R& Q1 L; R. Q
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。 J/ |6 j! m, s2 o5 C5 w4 \$ k
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$ U: t2 @+ z& U, zTahoma;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。% N! F$ B! I/ P0 F9 T: d
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mso-font-kerning:0pt">孔子说：6 ~/ b) x( l( Q% u& R) J- d10.5pt;font-family:Tahoma;color:black;mso-font-kerning:0pt">“) G5 k0 N/ ?7 b- g) h- L
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- ?) K- O1 t. W) Q S3 Hmso-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。6 q4 g2 N2 b( Q$ q! G& S! Nmso-font-kerning:0pt">”
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2 A8 F! J4 z: \& x) V# `* q: Kmso-font-kerning:0pt">问：这句话表达了孔子的什么主张？" p+ W l! D3 c) }
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' Q7 ^& C# e, G* \- \* DTahoma;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。; T/ X, [/ B) lmso-font-kerning:0pt">
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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6 M9 }: v0 s) V$ z# C
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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& g6 r' H( P: G* {1 z/ x
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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。+ x/ ?; [, r9 ]6 imso-font-kerning:0pt">"
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0 a3 B! C5 R* ?* }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1 }' e) A6 o6 \6 f$ X
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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( f( F" _+ ~( j, p
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( \2 h3 t4 P2 \3 q3 o+ lTahoma;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$ g+ E' E$ x$ V' B7 X
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' F2 C6 e0 E& Z8 z$ dTahoma;color:black;mso-font-kerning:0pt">现在不是都在强调以民为本，为人民服务么! \9 @- M% D5 M) o: y. |. n
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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？+ b3 H i0 h0 L0 w. H$ m; _mso-font-kerning:0pt">——" A# m" n9 p/ t; C; Wfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;, J2 `8 g: y4 o! y6 @0 q
mso-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。2 q b& }# O0 Z% T0pt"> * e1 ]) ^, E3 V! D: {: I4 [
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* B; d7 o: i* ~1 ~! e" s1 T- Hmso-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”$ [) M- k, I) |5 _( ^0 \
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- M# F1 S4 v, Mmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说8 E" A9 [1 c% @7 P+ A3 Y0 y
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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。0 ^+ J) e1 b$ w. ?- i3 U, Nmso-font-kerning:0pt">" a( }6 X8 w' S& T& J3 Mfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
% ~8 g6 T$ ]4 j$ Z0 s/ G `mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">本身就包含着德治与法治相结合的观点。2 N7 t. i: T2 {. r- G; X4 cmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">以礼仪道德，民治而心服) q% V! b3 |9 k1 q2 Y' z7 p' v$ A `0pt"> 2 T3 u# q* T6 C2 }, S7 O+ ?" [font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
( L+ O5 {: e8 Z+ R) i9 l5 A* umso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">人性本善: @( V% k- ^! l( O, e2 m/ e
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# @" y# o0 ?" y- }" Amso-font-kerning:0pt">人性本恶。人性本善，礼仪道德，天下大和。人性本恶，礼仪道德，与虎谋皮啊' t* F* }! H m+ J7 \. k
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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5 ~- V& d. ?+ J1 vmso-font-kerning:0pt">
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' F: D" r+ [! B, b e4 Y9 xTahoma;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！( y. d q# N( ^. a, Omso-font-kerning:0pt">
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Tahoma;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+ x( j* }2 ], |& h& q& _1 Lmso-font-kerning:0pt">
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4 r( S( `5 U e X4 I2 h5 e" Y0 z* wTahoma;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: E3 C3 F7 t5 v- amso-font-kerning:0pt">“" \6 u; J& M" N- E% t
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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* b, `1 ~0 I* A9 |
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1 }& |2 }% F5 zTahoma;color:black;mso-font-kerning:0pt">如果一个国家仅仅依靠法治来获得长治久安，这样的安既不是真正的安，也不是长久安，只有人民懂得礼义廉耻，知道为什么要采取法律的约束，懂得法治的观念，才能获得真正的治。当年斯大林可谓利用政令无所不用其极了，等到逝世，立刻反弹. o- ~/ s: P5 \7 I- _# ~
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4 k* m3 }2 l! Y/ kTahoma;color:black;mso-font-kerning:0pt">中央从当前领导班子和干部队伍建设的实际出发，突出强调选拔任用干部要坚持德才兼备、以德为先的标准。这一标准既强调了德与才缺一不可，又突出了德的主导作用，强调选人用人要坚持以德为前提、以德为基础、以德为先决条件。干部一旦失去# i- g8 t, _1 Q% d% S: _ Z" D
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Tahoma;color:black;mso-font-kerning:0pt">搞文字出身的，可以说是最正统的夫子门徒，他的思想和做法，包括杀少正卯的儒法兼施做法，我都是十分赞同的，也希望社会今后采取这种治理模式。不过，谁会用？外来的和尚会念经啊。我们是秘书啊。这几天常看到一句话，一看到我就怄气想吐血，这句话叫做：身在兵位，胸为帅谋！兄弟，我是秘书，年纪比领导小，资历比领导浅，阅历没有领导丰富，情况没有领导掌握的多，上头的意图不知道，业务活动不能参加，我能够为领导谋到领导如意，哥哥，那在这种情况下我搞出来的东西能够让领导满意，那我不是神童就是领导肚子里的蛔虫了！我真有这本事，我还来伺候你这个本事不如我的，我下海去了！我赞成夫子的：道不行! r6 \4 s3 B( @5 _) m# Kmso-font-kerning:0pt"> " p p$ ^6 s; F+ L& H4 x
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">乘槎浮于海；孟子的：穷则独善其身，达则兼济天下。我不信运动式的说教能够让既得利益者提高自身的修养。; ^( h" Q9 C3 c/ o( [mso-font-kerning:0pt">
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mso-font-kerning:0pt">的主张，为我们今天坚持依法治国与以德治国相结合，提供了重要的历史借鉴。青年时期是形成良好思想道德品质的关键时期。尤其是在改革开放和发展社会主义市场经济的条件下，在世界范围各种思想文化交流、交融、交锋更加频繁的情况下，处在人生起步阶段的青年，更要注重培养优良品德，解决好立身做人的问题，为报效祖国、服务人民、奉献社会奠定坚实的思想道德基础。5 h$ [; S1 k9 g" J, r
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0 i/ c4 \ u q& R4 t( n6 ~mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，认为没有必要小题大做。我们制定了许多法律，也惩治了不少贪官，这无疑是完全必要的。但是，为什么fubai问题仍有蔓延之势呢？一个重要原因就是缺乏具体、深入、有效的思想道德教育，致使一些人精神空虚、价值观错位。这恰恰印证了孔子之言。事实告诉我们，无限夸大道德教化的作用固然不可取，但是，贬低道德教化的重要作用，同样是要不得的。法律所规定的只是强制人们遵守的道德底线，而理想、信念、道德教育才能引导人们明善恶，辨美丑，知荣辱，具有奋发向上的人生追求，从而在全社会形成弘扬正气的巨大力量。8 O9 h2 T5 N/ y7 x- Fmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">身在兵位，胸为帅谋！兄弟，我是秘书，年纪比领导小，资历比领导浅，阅历没有领导丰富，情况没有领导掌握的多，上头的意图不知道，业务活动不能参加，我能够为领导谋到领导如意，哥哥，那在这种情况下我搞出来的东西能够让领导满意，那我不是神童就是领导肚子里的蛔虫了！我真有这本事，我还来伺候你这个本事不如我的，我下海去了！ w; y+ S0 {6 g2 ?
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。他说：: t3 `; y+ `; g7 i$ emso-font-kerning:0pt">“9 m0 n. t+ e! o/ B) L; a1 Rfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
+ c" ~+ _0 p5 B2 r4 q) ^mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼者，法之大分，类之纲纪也& x, H$ ~" n0 D5 O
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼义生而制法度- A8 k1 }- o; H0 h0 G! Z1 t
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">性恶》）。而对于法的重要地位和作用的认识，荀子却突破孔子，吸收春秋以来法家思想的成果，用以改造、充实传统礼学，克服了儒家之礼与法家之法的对立，提出了 h1 K2 e& }: h0 i. omso-font-kerning:0pt"> “7 w# S# m- Z# N' {; k
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) P6 m/ e/ T/ fmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子) D3 o# i9 i7 z4 r5 g2 [# a) m7 Pmso-font-kerning:0pt">•9 t: K1 [( a9 [font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;2 C( a5 l9 J2 I( ]' I
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">成相》）的观点，主张治国应礼法并用。他提出的. x/ l- \6 H& Umso-font-kerning:0pt">“* Z/ I# k( K, pfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
$ X- F/ Z( |7 e( H. z7 x. nmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼尊贤而王，重法爱民而霸5 v. |0 U7 W% X' L5 c# @
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">大略》）的观点，把儒家仁义王道之礼治与法家强力霸道之法治有机结合起来，使两者在政治层面和法律层面上交融互摄，是荀子学术思想的核心内容。荀子认为，不进行礼义教化而单靠刑杀，结果必然是刑罚越来越繁重但却不能制止犯罪；如果只进行教化而放弃刑罚，犯罪的人受不到应有的惩戒，同样不能制止犯罪。只有礼法结合，共同发挥作用，才能收到制止犯罪的效果。荀子关于 V+ v" o. V" E! e) h/ G
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! A0 I9 d, j. s; Rmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的思想，熔儒法为一炉，成为历代统治者维护和巩固国家政权的基本国策。0 A& q# K) _. \% Kmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">中国的人治，占据历史地位的时间过于长了，我们肃反不反思) A& n/ _/ I( \& B
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有大跃进，大跃进不反思% U- l' o) r: @& Z/ ~3 O
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有文革。到现在，我们难道还不反思吗？出现这些问题是什么原因？真的需要我们的领导人好好考虑了 u* s$ E( f: [7 wmso-font-kerning:0pt">
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6 N( C _+ O) U* M; m. RTahoma;color:black;mso-font-kerning:0pt">个人观点：加强个人道德修养，把德治放在第一位。法治的执行，最终体现在人上。所谓执行力。根本性的东西，需要人去执行。现在我们的制度很多，但执行不敢恭维1 \( Z4 ]/ _& w: _mso-font-kerning:0pt">
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7 @) @$ h+ d. wTahoma;color:black;mso-font-kerning:0pt">古人认为，地震的产生是因为地气的郁结，民众有怨气被压制，所以沉郁底下，形成地震，当然，比较说法唯心，大家就当一笑而过。法治是根本，德治是补充9 b( ]* s: E' }1 w) m. Kmso-font-kerning:0pt">——5 @) [, U- ~+ h% i p, L0 \7 Qfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;; U! U8 s8 u; u# ^; [
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">不太赞同，德治是目的，教人向善才是政府的目的，而不能当成一种手段。儒家应该是更看重德的方面，法家才看重法的因素，说到荀子，我个人觉得他不是个纯粹意义上的儒家，精纯度不如孟子。孟子才是孔子的真正继承者，荀子的弟子多是法家代表，说不受他影响不太可能 J# T" @% C; l
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Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充* @8 e, _" J$ `9 O1 F5 p0 d0pt">
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Tahoma;color:#006EFE;mso-font-kerning:0pt">我本善良：! Y* J" ?. t2 }4 b! w/ v0pt">
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Tahoma;color:black;mso-font-kerning:0pt">世风日下，中国人多学习孔子的、孟子、荀子的思想对提升国人的素质是大有裨益的; s" {9 g! q, g5 S
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0 ^/ i! g7 P9 \: h, n5 D: z Tahoma;color:#006EFE;mso-font-kerning:0pt">
- W3 @$ C: F# n/ x. x3 G' u1 W. m" H# G1 r! q0 n5 b/ I: b0 ]mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
, H$ F9 H- `: R0 b7 y9 e( h' LTahoma;color:black;mso-font-kerning:0pt">隆礼重法，相互补充5 g( L+ y' o8 x3 Y: X1 C2 v
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Tahoma;color:black;mso-font-kerning:0pt">再好的法，也要人来执行。过去有人批吕日周，现在有人说仇和的怪话，我倒觉得，千人之诺诺，不如一士之谔谔。- O4 R6 u# a% {5 M* l
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Tahoma;color:black;mso-font-kerning:0pt">当文字秘书，必须具备身在兵位，胸为帅谋的自觉性，这是其一。其二，必须具备较高的悟性，善于学习上级方针政策，善于领会领导意图，善于掌握基层实际情况。其三，要有较高的理论和文字功底。否则，还是改行的好。6 i+ G5 i2 N M+ G: Hmso-font-kerning:0pt">
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4 I, E# r( [6 t; A+ j. mTahoma;color:#006EFE;mso-font-kerning:0pt">破风弃俗：. U6 v& {. ?. O4 ?1 `
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Tahoma;color:black;mso-font-kerning:0pt">个人观点：现代社会的整体框架应以现代法治和民主为基础，德治伦理应作为法治不及处之补充，法乃与国家而言，德乃与个人而言。: H t. \( G8 K `* _( I* @" j
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. \) Q0 D2 y: M' W; l - m$ z7 ]* D8 _. T( G# c X3 d7 G$ h1 e
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:+ Z+ J; S: ]( Y& b, x4 T
Tahoma;color:black;mso-font-kerning:0pt">法制是必须的，维护统治者的利益，德治是教化，是辅助法制的，利于法治的推行。' \- A- e- U/ C3 I ~6 m: rmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">秘书也要有德：想领导之所想、忧领导之所忧，是根本要求。3 d4 T" U( q% R% nmso-font-kerning:0pt">
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
4 k1 C- e7 G% d# _8 M" z* N: qTahoma;color:#006EFE;mso-font-kerning:0pt">贾陆英：2 {4 u; B) [- P3 `
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Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充' T. x7 D6 }5 O9 s. k0pt">——$ a! c, C; l4 t" k m. X9 f! W
Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
% _: `. ^6 f2 t. B; G- `$ _& Pmso-font-kerning:0pt">法治与德治，不是根本与补充的关系，两者都是根本性的治国手段。0 P# q0 h+ r( p8 k
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/ ]# f) }- _0 G1 `2 |4 L; B8 ^ 1 R) \, S* b; s6 m& s1 {1 r3 c- R0 S% J8 x% f2 c; V- Q1 X0 q+ L' v2 Umso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
X; s5 T% [' W6 I, yTahoma;color:#006EFE;mso-font-kerning:0pt">小风飕飕地：" I( e9 ]% N4 ?0 y" a0pt">
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
5 F- d" l. t. G5 [9 oTahoma;color:black;mso-font-kerning:0pt">荀子按照知识结构而言当属杂家，按照主要贡献来说当属儒家！
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Tahoma;color:#006EFE;mso-font-kerning:0pt">贾陆英：9 }" X' V9 T/ J' o
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|/ R) E3 d( E; ~' \8 X : v2 J1 s" j* r, o6 [6 v2 R; E' ?1 B' I% f0 M& ?! |( _mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
1 U5 R' T, t3 W( x6 ~; W U: PTahoma;color:black;mso-font-kerning:0pt">法乃与国家而言，德乃与个人而言。" B& N2 e9 s& C) S: ?
mso-font-kerning:0pt">——# m3 { c. ?( mfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;0 u2 x d8 e& d: \9 l( k
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这个观点也值得商榷。习总最近说：人无德不立，国无德不兴。德绝非仅仅是个人之事，而是关系一个国家治国方略的大事。古代中国被称为礼仪之邦，就突显了德治的治国方略。/ T; W( V& n+ I( gmso-font-kerning:0pt">
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Tahoma;color:#006EFE;mso-font-kerning:0pt">夕惕若：$ K, ]8 O ^1 c" U- [* [/ q0pt">
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6 n/ k; k. B, B$ ~5 \# ]2 O [ & _0 s- l6 d; X2 v- T! B' v7 s) ?) T: \2 ^. G8 M; _
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Tahoma;color:black;mso-font-kerning:0pt">我举一例，扶老太太，就用这个案例来说一说德治和法治结合吧？怎么能让国人敢扶起老太太。不然，应该很多人想去扶。不敢扶是因为无法，不是因为无德4 J$ V# B& d! e E; m* ?) n' o# v8 e
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' q/ O6 \( z2 e& u: p1 t 0 s: ?$ ~! x6 C9 v$ m( b6 f" d5 f5 A0 Y2 U* g3 `$ E
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:+ g5 _: A* k" y- c# ?8 k6 {
Tahoma;color:#006EFE;mso-font-kerning:0pt">破风弃俗：& Y4 ?) P; L& Y1 r7 ~
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3 d/ w9 t, O! M ) L; d+ e! G: g8 T* u" K# }2 [3 r& K& z$ k& N& ?
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6 y. M; G$ R2 I$ W8 `Tahoma;color:black;mso-font-kerning:0pt">贾老所言有理，但是您说的国之德的内涵应该是什么呢？国之法我认为应该是契约精神，这应该是主流& A8 n7 O- Q* Y2 s+ w, O& |0 m" L
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Tahoma;color:#006EFE;mso-font-kerning:0pt">无心随风：2 O$ K& d5 C/ n# @( e( z/ h5 a
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Tahoma;color:black;mso-font-kerning:0pt">不敢扶是因为无法，不是因为无德- V8 u( Q# |: h: a E# b9 W
mso-font-kerning:0pt">——% H8 r: G: V0 @4 k
font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma; Y5 |5 `) B+ ?0 x# k
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">太推崇法治了。可以扶，可以不扶，怎么选择，是德的修养，不是法的欠缺。德政礼治，需要全社会共同推进，不仅仅是执政者的修养。秀才遇见兵怎么办？3 } E, X. P5 H1 [) v
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& H D# y/ w9 o3 e6 O) r5 [ 3 Q* x. Y" _7 X8 p, l3 T4 V% D' D7 u4 x9 }) Qmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
- G( t& ]! z1 XTahoma;color:#006EFE;mso-font-kerning:0pt">贾陆英：8 g( r/ q/ s3 s/ k4 s0 Q8 Z0pt">
+ I0 _# |* i7 y+ l# k) q Tahoma;color:#006EFE;mso-font-kerning:0pt">
8 K- L$ o7 ]9 M* s) A. J6 I- m; @9 P H+ c! }0 Amso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:5 v# f8 L; X7 p& l7 h
Tahoma;color:black;mso-font-kerning:0pt">在* L3 e4 u) u7 N0 I# r. e9 N0pt">“ f3 ` f: r7 K: P
Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;2 |8 c7 Z) c2 a& M0 v' I% ~9 Q
mso-font-kerning:0pt">礼/ S* U" ], |1 W0 w% W; F( }1 D5 afont-family:Tahoma;color:black;mso-font-kerning:0pt">”* v$ G/ K7 f4 @% [9 xmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;/ C/ u4 K6 A% ^5 f$ m$ k
mso-font-kerning:0pt">与0 Y1 w7 V; O7 E y$ G k# U
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mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
/ |# x. d/ E: U( xmso-font-kerning:0pt">法1 J" E& N* t' @6 }font-family:Tahoma;color:black;mso-font-kerning:0pt">”7 ]) }' x% b7 M& a2 amso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
. ^2 Q! B! Q! @8 [$ M/ q- \mso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。/ V8 U! |! o0 A& M5 F9 z
0pt">——9 [* ~; \5 b0 K: MTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;( Y i4 h( v' o/ }+ H
mso-font-kerning:0pt">这就奠定了他作为儒家继承人的地位。后世一些儒者不承认这一点，有点门户之见。荀子处战国后期，百家争鸣时代，吸收道、法等各家学术观点，不奇怪，也是儒学发展之必要，必然。国之德的内涵应该是什么呢？2 x( I9 P4 t; R: h; Y
mso-font-kerning:0pt">——& [( O! w: }# ]( |font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;0 P2 M6 ~/ X$ ^3 w; g8 D; {
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">其内涵具有时代性。当今时代，就是社会主义核心价值体系。其具体化为社会主义核心价值观。十八大报告有表述。十八大报告用1 r" j- Z" g9 E
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2 w1 Y. i7 P8 p" Amso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">三个倡导( |* w, H. A+ `mso-font-kerning:0pt">”" w- B/ U @( K$ M; E0 ]$ G# vfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
* z" F; l8 m& x: c2 ymso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">表述了社会主义核心价值观。在国家层面，倡导* Y% x" R+ L9 _! r1 v: M
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐0 v+ D! \ @# |( \# B. n' s! u
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">个字，既是引领现代文明走向的人类共同价值准则和理想社会目标，又是我们党和国家始终追求和奉行的核心价值理念，着眼于确立社会发展的价值导向，在核心价值观中发挥着重要支柱作用；在公民个人层面，倡导0 l% Y1 J' F2 n+ t
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' l: ^! h! @8 t% h+ y6 m7 nmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">爱国、敬业、诚信、友善8 c+ A" S$ U4 M, f, e+ n& ^
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Tahoma;color:black;mso-font-kerning:0pt">德政与法治，关键还是执行的人，执法者、执政者的道德修养如何起很大的作用。# ?: ~) @( q# F
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- ?( f$ q* L' A$ W8 Vmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">德与法都属上层建筑。法是政治制度上层建筑。德是思想领域上层建筑。希望大家在学习党的基本理论方面，多下功夫，坚持数年，必有好处。再见，谢谢。" d+ ? U- T# A3 ?: H! r
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