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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: S) T0 F; N& v1 L1 h2 B5 Z* A% K% Y
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! |* ^9 x7 h4 C) d% {, @Tahoma;color:black;mso-font-kerning:0pt">今天下午,我们学习讨论《论语》为政篇第! @* t1 b9 ]7 }* ]5 Z' \
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mso-font-kerning:0pt">为政以德,譬如北辰,居其所而众星共之。2 d8 R% ^$ Z6 \/ f3 m7 S4 i+ I
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4 `2 T0 a$ b/ w* ~0 ], d( c" q. 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。3 m, ^9 q. J- p/ g7 X& |mso-font-kerning:0pt">
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mso-font-kerning:0pt">孔子说:' B( u$ v0 m- }, Z: i' _- U( H
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' W. S* p; ~3 U( y |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。6 A$ q' Z9 f: I/ G3 N# s
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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。( H" g* w4 j4 x1 [mso-font-kerning:0pt"> ; O' V0 S* N# P7 K
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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5 W! @. B# {# M) i6 Smso-font-kerning:0pt"> % T( K3 }; t. j, X: q
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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: L4 Y5 B! l& ]% wmso-font-kerning:0pt">
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; L. H& U9 e8 E8 Omso-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7 ]- r. R6 J* G8 Umso-font-kerning:0pt">——4 f& g, A# F n0 C/ t
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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。8 t- m/ N2 p6 z3 n0 h+ X3 o3 m) Imso-font-kerning:0pt">" & _: M' Z, ~ d3 a+ u% V) u7 v% ?+ ]+ l
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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, l9 |' ?: S/ ^! s4 i9 B$ Imso-font-kerning:0pt"> 0 Z5 |6 \# R0 w9 A1 K
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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& z# G3 h4 } G5 G* I7 {9 U" q
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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+ j6 b" B$ g m8 ^3 N" s1 |; M
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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?1 _0 r$ ]3 C+ ~. a$ a- L# l- Imso-font-kerning:0pt">——, P e1 U, c3 D" W# l9 J: u# o
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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”* c" a4 g: `6 W8 C8 d& \6 M
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说! a+ e8 b. ?) S- d$ i5 Bmso-font-kerning:0pt">". w& T* E9 P d! G( b0 [( G4 bfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;! O* t. i3 o5 `! S* o
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。( Y% ^$ M2 p( n
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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。, J/ V- Z' Y0 U7 \) R
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( ?6 o. u7 f* {0 j+ J9 [) LTahoma;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/ X9 p5 {5 S4 fmso-font-kerning:0pt"> 5 |. q9 s5 Z2 m! M- [+ g6 c
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7 ~7 L- q% ~! ?# m8 \5 [4 \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!! h) G9 i* ~$ p% ?9 D
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6 i4 q: J2 C. ~6 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7 w# w" @; W7 m; m6 A: J
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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* w" n& s" y9 D" I* S" {( v7 i. y
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题6 K& k6 H: y3 J0 b$ Z( d
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1 W J* l8 a' e( hmso-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。; U- O8 x6 ~# [! @2 \6 i- P$ s
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9 a0 O( K& v: @9 K/ d- K6 t& ?mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤,溃于蚁穴* @$ Y9 u7 O: k# {5 q' W5 N/ j
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! x- I2 T' B, a9 e$ m+ Imso-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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