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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# l1 u& t" {9 I0 Q4 s+ PTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第7 f$ D3 C0 N6 ~! R' L/ Z
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* @7 r' T6 T0 s' i3 r8 H1 }1 mmso-font-kerning:0pt">子曰：+ ?8 |+ Z7 y7 f. m, o7 cmso-font-kerning:0pt">"$ c* L* n: e9 D/ |+ Omso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;) w5 `* |* M% M& E; ~9 U) G
mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。7 H9 }9 F; ?; T3 q' H
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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。# o9 f3 W3 ~6 z/ [0 z$ \
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mso-font-kerning:0pt">孔子说：% d4 j9 b$ z6 }( p10.5pt;font-family:Tahoma;color:black;mso-font-kerning:0pt">“7 `2 ?6 m% @$ \0 g7 I4 Jmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;7 k! M6 C- c+ h: z. M
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。8 e+ O2 H3 X# i0 W
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; a2 K$ B! q1 KTahoma;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。, X9 S# F6 B. M$ Vmso-font-kerning:0pt">
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8 ^- z2 o7 ?5 V" K q9 e+ tTahoma;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% _ l+ R$ H3 O/ R; dmso-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 _7 c9 D& D. T& o' r3 U) B+ _
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- _& _7 \$ u0 e4 |mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的7 Y1 g9 u8 w( _$ z0 Z4 M4 t" @7 l
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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。( d: T4 u: I& J( [' Cmso-font-kerning:0pt">"
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/ W" f: C$ y6 a- t' V. [+ N: pmso-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5 y* S Q J- V9 T+ jmso-font-kerning:0pt">
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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. _; A A9 {. r# [5 B
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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 P3 N, u& F) S: Y
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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8 o4 K: |" @' n# A
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/ v/ T1 N- z: imso-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？ H7 V: [% s! b/ \' smso-font-kerning:0pt">——5 U. Z/ H' A1 }+ j
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, _* r$ ~) O+ i( p7 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。" O- K/ f1 S. M, z) e
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3 J. ]) W" v* S- Y6 ?4 t8 z; Y% K8 lmso-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”9 {$ }9 r& w$ ?9 t# t5 Q4 P
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+ o4 S1 e9 T. n1 @' g% e8 Kmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说: H: ?. U2 J& M6 u2 C
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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。; ?% s7 u. Q! ~
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Tahoma;color:black;mso-font-kerning:0pt">以礼仪道德，民治而心服. v, ~8 P e, |9 l, ^& [0pt"> 0 z+ E; S7 ^6 g. a8 n& `; K! X1 V7 a+ Hfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
' X5 \# V2 C5 b( d5 _( i: \mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">人性本善2 ~3 x+ y4 g/ V% |6 T, T' P
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7 M4 n: e/ Q" B L# t* @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( w2 {$ c U0 Umso-font-kerning:0pt">
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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！& _ j- e1 h+ |8 Z
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: o3 U5 i1 p, ~4 W' c/ {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, N+ c- R5 x. u2 Xmso-font-kerning:0pt">
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1 M7 d% ` ~/ a) |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+ } c! O6 t3 G' W
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4 ^7 E6 i/ H& L. Vmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题7 V6 e3 K7 Q+ R. hmso-font-kerning:0pt">”% q! H. u% y* ~: B3 A) e; R1 w! b
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) ~: @: L0 H+ V ]9 ]" o# Jmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴! ^$ {& j9 L& Q% t( E, j3 Hmso-font-kerning:0pt">”/ x& I+ F& o; W2 c/ m% ufont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;- c) S) ]( R, g6 B: G
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2 a; v M' w( c. lTahoma;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( r# ]" K; P3 h' s' H- X, Q
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，就失去了被提拔重用的基本资格。大家一定要深刻领会，并以此作为自己成长进步的正确导向。在当前新形势下，干部的德主要体现在哪些方面呢？一是有坚定的理想信念，这样才能在任何时候、任何环境中，都站在党和人民的立场上想问题、办事情。二是坚持执政为民，这样才能真正做到为民用权、为民谋利、为民守责。三是作风清正廉洁，这样才能堂堂正正做人，干干净净干事，得到群众拥护。我国古代思想家都强调为官从政要以修身为本、正己为先。要成为一名合格的国家公务员，就应当有自觉高尚的道德追求，养成良好的职业操守，敬业奉献，全心全意地服务于国家、社会和人民。9 t& o: \5 C8 n+ C* ]* Gmso-font-kerning:0pt">
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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4 J# E# t( U: S [6 \( P: k Pmso-font-kerning:0pt"> : ?- U0 ?0 T& o
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! D; D) n; S9 d( Qmso-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。- y( z! v, e6 ]4 z o
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Tahoma;color:black;mso-font-kerning:0pt">孔子的继承人荀子，明确提出了, b: G: V4 D/ x7 K5 Z. T5 G2 ~# G/ t
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; ] i5 Y# F, w4 H+ k# fmso-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。3 _ }0 L( D$ m7 h4 z
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4 ^5 m) x8 ~' @0 {, g1 t6 h; HTahoma;color:black;mso-font-kerning:0pt">荀子发展了孔子的人性说，认为人性本恶，故赞扬礼法结合。孔子说：德之不修，是吾忧也。今人，多不修德之辈。建议今人多学论语！在其位，谋其政，为人谋而尽忠，人之本色也！这是德，工作上有本事，那是才！0 {2 w, z. g' Q8 O) \0 o) Z6 Nmso-font-kerning:0pt">
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3 h1 e5 T. y0 dTahoma;color:black;mso-font-kerning:0pt">加强道德修养，还要处理好以下三个方面的关系：0 L* J2 c. h2 d4 _2 ~% [7 q
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5 J2 t& I; K4 ?/ W cmso-font-kerning:0pt">第一个方面，要处理好自己与他人、个人与社会的关系。, b" Z! S" d, ?! c% M) X1 @4 j0pt">
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1 \+ Z" m; m4 P+ w Ymso-font-kerning:0pt">第二个问题，要处理好义与利的关系。' p7 B, K2 y: l4 ^( q) O0pt">
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Tahoma;color:black;mso-font-kerning:0pt">孔子在距今两千五百余年提出其理论，两千五百年后来看自然有其局限性！但我们要看到他先进性的一面，继承和发展其先进性的一面，才对我们现实生活更有价值！则其善者而从之' z/ m9 y; n: D; {mso-font-kerning:0pt">
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! [6 @$ q/ `7 W" a. D$ h3 H" \mso-font-kerning:0pt">中，德治思想遭到粗暴批判和否定，其影响所及，导致一些领导干部把道德修养看做* ~! l7 B; z6 c @( h8 G1 Q! E( ?mso-font-kerning:0pt">“" X6 W N1 w7 ^, K, yfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;! `. j& r; u9 [ W Z" A- H" `5 e
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3 s; j8 c: Z; Wmso-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。* u4 R9 p& i) f5 z
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Tahoma;color:black;mso-font-kerning:0pt">那贾老，您觉得我们该不该清算呢？4 z/ z# m! [2 x4 A4 Q% e6 K
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Tahoma;color:black;mso-font-kerning:0pt">贾老师所言极是，这是最低标准，最高标准的问题！, x- T1 t7 G/ V: b" a) [mso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">失德，我觉得是没有信仰，或者伪信仰。没有信仰，也没有敬畏之心，就没有底线8 s- w* n7 n8 c9 ]3 y* I/ L7 E
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* N% w4 |# [' v# |) H5 X( XTahoma;color:black;mso-font-kerning:0pt">三会一课，近十几年运动式的人人过关，党员教育做了很多工作啊！
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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！# R9 W: \: [6 E1 d p
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这话只说对一小部分。在中国历史上，法治和德治如同车之两轮、鸟之双翼，对调整社会关系、维护社会秩序发挥着重要作用，是治理国家的两种根本手段。在0 \2 V+ f! u- r2 Y- t. A( Z. H5 g$ Vmso-font-kerning:0pt">“) T8 {6 A( q6 O/ `
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4 B- B7 G9 ?, umso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼. ^$ d; ?& |, L* q, l- |. m n3 \: umso-font-kerning:0pt">”* p3 ?0 O& J; ]) H: ~ `
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4 Y8 Q$ w; L8 f( }) u; [7 ]mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">与+ G% E+ A2 N" K" Z* ?/ F+ k; p! f* O
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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：9 D) x% h0 c4 q+ z% w
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6 ?% X) T t; b8 H% tmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼者，法之大分，类之纲纪也4 L y. V7 I) E# ]9 \, `9 N' E! V3 bmso-font-kerning:0pt">”(0 F l" a6 o( j, J' y. T$ B' rfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
3 s* l* X5 g0 F0 c+ w0 }! Rmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">《荀子3 h, F0 j) C7 _& N% A3 l4 S1 t: amso-font-kerning:0pt">.2 i" D! S; m) S' A% afont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;+ f, P# C$ ^& b' W# ?! J' N0 B
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">劝学》: p3 Q8 m7 i" F- Nmso-font-kerning:0pt">)3 J7 `% Z9 d6 b% Y8 p
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼义生而制法度7 {8 T* \3 h: T4 Fmso-font-kerning:0pt">”3 g& |6 B7 _) U0 G, v
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+ ~& @6 b7 U X$ kmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子& i) u* C( q' r* ~/ 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7 P+ [6 @+ @. d
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">治之经，礼与刑, u+ o) {% |, t! R7 u6 X; |mso-font-kerning:0pt">”3 P$ }& q c( N1 r k" X* dfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;# r! a8 S: {5 V& A/ V
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子3 V4 F% N# l, ~mso-font-kerning:0pt">•4 t$ u4 Q% ]8 i: g
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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" a- {2 ]7 a2 m1 ]5 umso-font-kerning:0pt">“6 ^0 b6 A& m" v4 B0 G3 U. b8 @font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;2 i+ ~: y, P/ z/ W. {8 S
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼尊贤而王，重法爱民而霸, w; I1 J; V0 T+ C0 a& j1 X* g! Hmso-font-kerning:0pt">”. s2 E. J7 N1 a5 U
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9 v+ Z& u& U: I. qmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">《荀子9 h* u$ C8 c" f
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$ Q2 ?7 V0 K8 P; F: @- R. e0 Emso-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! g5 p: Z# d9 B1 `6 J& {/ @
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! x) I6 E! C( u, Smso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼重法 [% x, x: z' z- Wmso-font-kerning:0pt">”1 M# T+ ]4 ~5 _ _0 q
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8 N v# M( Y3 O2 J, a% Emso-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。$ ^% ^: N. H P! b: k7 x: W
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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$ n% E! s' a4 u& a( m3 |mso-font-kerning:0pt">,3 s$ } o5 C9 T( s
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有整风，整风不反思0 c1 L. @+ Z$ lmso-font-kerning:0pt">,& w0 d0 a. D8 K- }, P3 G R" ifont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
# j0 Y; b# d; z8 L8 Mmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有反右，反右不反思2 I- v5 k; _* m: k* Kmso-font-kerning:0pt">,1 d- ~: _1 u d9 t
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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" z6 k$ f/ O5 u% ]mso-font-kerning:0pt">,) a9 p( G% t0 D4 m& c$ o/ e
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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4 y! W9 c/ R4 v1 Pmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">过去，天灾人祸，天子常常来个罪己诏的。8 g5 a. `% r2 n# v
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Tahoma;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4 T! }4 M! h) {; F! K0 q0 P) u
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Tahoma;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3 h n) P/ R; l) Umso-font-kerning:0pt">——+ u e) [* l5 b5 f s6 p
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! P- j1 G) M! e& E1 @6 `, Z8 P) jmso-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7 Y% Z! b; X& ~ I& amso-font-kerning:0pt">
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6 D9 q& G& L1 `- @Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充 I% r. Z: K+ F& b+ n0pt">
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$ K6 [; E% J' k- xTahoma;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4 c% [+ m% E' C6 p! g% L4 }9 x; [mso-font-kerning:0pt">
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* _% M8 t6 U* X* ?$ y* o2 _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。/ u( ~- y1 X" ?* g% @6 D7 l" L/ \mso-font-kerning:0pt">
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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。4 e' `, L& n1 Smso-font-kerning:0pt">
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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。/ N8 a& t8 M7 s- {, h: t2 lmso-font-kerning:0pt">
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- z @, Q3 A* f5 g" iTahoma;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。* L# v9 \& x2 H9 vmso-font-kerning:0pt">
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. Y% C+ d3 R( Q1 U% y$ V0 fTahoma;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。& V4 z; m4 ?: C) [" j+ x( k( v
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# L1 F9 |) T) v/ P$ A qmso-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。6 B% q1 c d8 S9 Q$ A
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! p# e" c& u8 r) P. [Tahoma;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:black;mso-font-kerning:0pt">法乃与国家而言，德乃与个人而言。7 ^/ p9 v4 a# amso-font-kerning:0pt">——; o5 s {7 B/ `6 w; ifont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;2 U( \, d- ?$ N" G% g
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9 u# ?+ c) G% ?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6 y+ p/ [6 X9 Q& l
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( g) L! o k8 U3 p2 p8 V3 \) ?& S9 yTahoma;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5 o1 S* q: _" k' z( o" jmso-font-kerning:0pt">
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4 R& M0 P1 W" Z& A. MTahoma;color:black;mso-font-kerning:0pt">不敢扶是因为无法，不是因为无德' O6 S1 ]6 {' F$ D9 v9 S4 {8 ]mso-font-kerning:0pt">——4 @0 Z5 Y# i" H' u o# `
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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。( D7 t6 o# Y) c3 N) t% z0pt">——$ ]/ a$ a' R( e+ I' }
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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* B( f( n# W$ d3 Bmso-font-kerning:0pt">“( \2 S1 M M# i& e3 x' h% a* x
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9 h/ V, V/ k/ M7 C! r4 a* u/ S$ Xmso-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' ]' c ]) p( J; O& g7 y, @mso-font-kerning:0pt">“, y1 L, @# U K% p8 K
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐% M3 [6 g! a- A nmso-font-kerning:0pt">”8 J7 I& A- G6 R7 I. |+ } P
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">个字，是到本世纪中叶建设社会主义现代化国家的发展目标，已经写入党章和宪法，反映了党、国家和人民的共同意志和中华民族伟大复兴的光明愿景，是国家主导价值观，在核心价值观中居于统领地位；在社会层面，倡导. P2 t( U; x7 D
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