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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Tahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第, r6 o* q8 p: U) V; q
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# m" F1 w% F9 D, ~) q4 M% ~mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。2 E, A( ]& H5 c5 I; K7 W/ E) t; Ncolor:black;mso-font-kerning:0pt">"
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% s5 l2 K- y2 WTahoma;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。2 q7 ]0 V7 m \( C/ E( I% Tmso-font-kerning:0pt">
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mso-font-kerning:0pt">孔子说：/ l: h" P+ [( U+ _! @5 x) b4 ^$ {; ~! w
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9 u9 M+ l# [6 S( Jmso-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。9 d5 D, C4 W7 S5 u" s: G+ q
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3 I" W2 [4 u4 ~$ xTahoma;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。" G, O+ k0 U3 R$ @& }, L; c
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/ h! }8 I6 c) X( s7 F# ?. R2 lTahoma;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1 z* u% i; R$ k. R
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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- T$ N& V3 W4 `8 H
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的4 f. i f6 Q8 h* t( s8 Kmso-font-kerning:0pt">"0 R/ a' H7 B: c8 v" x4 Xfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;9 i4 v8 }* o/ g" h# G2 G( `* R9 U; ^
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。* Q* | l6 ~! _# Y' bmso-font-kerning:0pt">"
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/ J: a5 @# n0 u' o: z- Z; Xmso-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- D, V$ [4 W- v/ C" S7 ]1 }& t. lmso-font-kerning:0pt">
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; i4 J1 G# y# Z2 [0 e0 J FTahoma;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/ r- U+ i; U2 y2 s6 i2 F" u# |mso-font-kerning:0pt">
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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2 ~% f1 I- l* G* A9 Z. _mso-font-kerning:0pt">
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* Y" g5 K" y! p* D, ^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( ]0 b2 j: g) Kmso-font-kerning:0pt">——8 v2 \+ w: L4 ?( ]
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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？6 G/ Z+ K0 B+ a7 [2 jmso-font-kerning:0pt">——5 p) ?5 w b4 W) ]
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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。' v! f7 k: G' |" J8 W# a! f0pt"> 9 F3 g, t$ O" C# V. h1 ]4 F" VTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;5 h+ d5 B1 X1 }7 T: g- ~9 M
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”( S- Z/ Z( [9 r! j0 S9 p; t. F9 fmso-font-kerning:0pt">——8 S' H; [) M0 ?0 S* Afont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
; X, t- J# ~0 \$ ?; @0 amso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说( D2 r7 h0 C) Q4 P* omso-font-kerning:0pt">"; h! v% R5 o$ H m( P9 N( 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。) Z- [- X3 ?( q: h( O
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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。; d% ?3 y% C4 h
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mso-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5 E; v" R" d$ U$ A9 B5 Cmso-font-kerning:0pt">
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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' G% |% a6 p) e, Y5 w- emso-font-kerning:0pt">
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, {3 S. d* L M2 O' M7 ~$ f* o% c2 L9 UTahoma;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！3 x/ X# {9 R! L+ z$ h1 A
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- [# J7 E8 Z7 A8 E3 W; jTahoma;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 o# g) ?- I: Emso-font-kerning:0pt">
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G: X3 E5 d) a; g! _! v! BTahoma;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& S+ u1 h( K- F; i0 X9 @mso-font-kerning:0pt">“9 d, M, \+ r' }* J$ }- @" |
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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。" u; O. }$ H- j; W
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Z% Z2 w& f: Y( c$ d/ BTahoma;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 ^9 e0 u+ \5 Q3 Wmso-font-kerning:0pt">
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; b) x& `- ^9 @$ l% O; ]( G# h6 ATahoma;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+ E. n2 v( S+ ]+ _) Omso-font-kerning:0pt">“2 Z8 m ?: A3 T5 Sfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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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。* `0 z, A; c$ U$ d0 G2 m, L2 S7 |
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2 r$ [ [+ G% p" r0 fTahoma;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( o5 d) h6 y7 n+ u( Smso-font-kerning:0pt"> ) w ^7 a5 G2 s
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# E1 f" M. c" emso-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。9 p' `: T" q t- k3 @mso-font-kerning:0pt">
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! m# n& |& [9 @Tahoma;color:black;mso-font-kerning:0pt">孔子的继承人荀子，明确提出了! N: x3 e4 e) v: k
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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。( b$ \- |. ^% I" M+ h
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Tahoma;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！3 v7 H! q5 |3 Q) nmso-font-kerning:0pt">
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Tahoma;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：$ E5 I$ |5 s4 q: y9 D2 p+ |3 e
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mso-font-kerning:0pt">第二个问题，要处理好义与利的关系。' j C& k; G( c1 I0pt">
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m$ t4 k# E1 \7 T. K' ITahoma;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5 d' K$ A- E5 \# n* [% i1 q' \ M4 \
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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# x8 \' a0 c$ Z7 t8 j* [
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题2 n# z" J! N8 P. r; [mso-font-kerning:0pt">”1 K, V3 K3 m+ v; N4 S
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8 p. p" q' X, o2 Jmso-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。) {9 G: I8 m# r5 N) `, I k
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9 ~& s. G6 ~: N6 gTahoma;color:black;mso-font-kerning:0pt">那贾老，您觉得我们该不该清算呢？' `, L' E( s S( o; o4 G+ Y
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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！' A1 \$ E! _2 v& ^9 r
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) L: J+ z7 Y0 A) F- s( o6 Z6 rTahoma;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% I2 Z' S% ^! [2 g
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Tahoma;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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; e0 v* z6 k5 u* ~0 ]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！" j# r" l6 \/ A7 x) @% _3 Lmso-font-kerning:0pt">——1 ]& ?' s0 a" H; F$ z4 {$ _font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;* T4 M2 G3 |8 @- m9 y- F/ L
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2 k( B, ? m/ M P" B. T4 Q
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼! }% K [3 T3 l) g. Hmso-font-kerning:0pt">”4 E( g( Y& j/ q3 K: z! g* pfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
$ Y7 V. i Q9 X) `7 u% y: S4 Jmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">与0 p; ?- d1 o1 T3 d
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$ X8 |% p) u5 R3 l3 L* V: rmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">法6 F3 ^1 W9 a) @# Y" N6 ?0 imso-font-kerning:0pt">” h3 n: r0 A1 c7 `3 V
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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：/ W5 |: m2 r. h5 D/ Lmso-font-kerning:0pt">“! U0 ]( m: y% \; q% ~% f9 `; Xfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
2 t6 H2 W! y/ P1 G5 `7 m pmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼者，法之大分，类之纲纪也8 O3 \" I* n; Y1 R8 ^& @7 Y
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; Q4 [3 i; W3 C. t. [mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">《荀子$ u6 e0 W6 c0 J! f' ~mso-font-kerning:0pt">.* j; ~$ e( H* }0 V* Q& V- S! q
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" [' J! Q- O( T' h: f9 J+ H4 ^mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">劝学》: K I& Z+ h4 c; W6 zmso-font-kerning:0pt">); K4 N# ^& r3 p3 T5 E: N% J8 ~font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;# x4 N& V8 I3 j! R# k. ^
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( A# A2 Z. u3 |# j4 Omso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼义生而制法度- G. B2 S; g1 x* {( j( f
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子8 i) d6 J' X% s* Z6 zmso-font-kerning:0pt">., Q1 u! L+ J; J1 z) S
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6 q" _; P M# ~8 y* G& `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5 h0 b$ d* d7 q* _3 d
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">治之经，礼与刑- W* }# j8 \( I" M8 R% ~mso-font-kerning:0pt">”! ]4 {9 P& }: h) E2 x
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子- a$ ~& h5 @$ P0 A6 k3 |; e
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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9 u1 y1 c% G7 q2 J4 Emso-font-kerning:0pt">“/ Q9 R1 ]; K6 f' [. e, \
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3 v/ C4 p0 L; c# q8 Omso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼尊贤而王，重法爱民而霸" H" c2 v2 l- P* }& Z. i
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">《荀子9 L% \" v5 S) kmso-font-kerning:0pt">•( T2 V; k6 b9 U4 {- U* N
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# z9 j5 N* U' @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; x% t% Q0 ~/ |* Qmso-font-kerning:0pt">“- \0 y. o6 M2 F, j+ w5 m: z
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼重法' V0 r6 Z7 e/ @; K
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mso-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。$ z6 l, k' f1 I- Y" O/ H2 R
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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) @% E4 d7 x9 v. k0 Tmso-font-kerning:0pt">,( w0 c& n4 [$ u8 C. K) Gfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
- }2 a" \3 u7 D" C9 u) Pmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有整风，整风不反思2 p( O( l/ ^8 w5 pmso-font-kerning:0pt">,5 ], O$ `3 ]: Y8 L
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有反右，反右不反思6 k/ h0 |2 `7 G/ N* o, {0 L! R
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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$ o+ s# F; U+ d; u) u/ omso-font-kerning:0pt">,/ e0 j4 m; z1 ~- @, ]% M
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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/ y' R/ Q/ e) D4 O
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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。2 z2 Z0 n; x: o) w" ~6 J. C% kmso-font-kerning:0pt">
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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. J5 _* v/ G% x" kmso-font-kerning:0pt">
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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& D/ E* d: E! C1 j+ tmso-font-kerning:0pt">——5 v# `1 L* V7 X( K- w, I2 Q4 a* J
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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9 q8 J; H: i: i! I' r! p1 ]! f8 tmso-font-kerning:0pt">
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6 X3 Q3 G; a( ZTahoma;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; O: O1 @9 a2 t [/ O5 C5 E, p; X3 F# E
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0 W# M" C8 H; _- b% F: Y# N2 ]8 DTahoma;color:black;mso-font-kerning:0pt">隆礼重法，相互补充4 \1 {. B q$ f# }
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v3 |) G% F& w9 l/ ]9 W$ m! r4 NTahoma;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。6 {. H, w; d4 g' H9 _ I7 \mso-font-kerning:0pt">
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3 g( a+ }2 N4 ~# @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 J* x5 q+ x! M+ ^' [. B4 Umso-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。& x k8 M2 w9 S4 z6 D4 k
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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。' B3 \ v1 w/ v
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$ F( B( H. W8 F/ [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。7 ~5 h" j# U8 n* F7 v: }- Q' tmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充; M. w2 P5 _9 G1 p1 c4 c' K. g0 `
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6 \: ]) P7 ?0 ?3 gmso-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。* U' V5 ]( h1 i5 E9 p6 j
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Tahoma;color:#006EFE;mso-font-kerning:0pt">小风飕飕地： c w" y5 v- |3 i* @0pt">
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9 V& b, o( E8 n# e+ T8 f$ b1 @* xTahoma;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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: P) g f& R L: KTahoma;color:black;mso-font-kerning:0pt">法乃与国家而言，德乃与个人而言。/ \) h' P7 I" j7 t8 P* `9 r
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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。5 x5 t" G" [9 c* k L+ N/ k% ]
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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) a2 c) Y8 U) J; t6 i7 }
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# V% ?7 s: t6 m) c e3 ?6 QTahoma;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, f. r# ^/ z, r" B/ [
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& [& }( Y. X$ K/ mTahoma;color:#006EFE;mso-font-kerning:0pt">无心随风：2 E" A0 u$ Y# [* p% |6 \7 w
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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% N: h5 B0 M- f$ E. g+ O2 o
mso-font-kerning:0pt">——& Z8 O( O9 J1 ~; c7 Kfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
6 K0 P" p* w5 M) J( Amso-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？ \4 m" @& p4 `' v4 Rmso-font-kerning:0pt">
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: i. P2 N( l; G# P# T* f9 g% RTahoma;color:black;mso-font-kerning:0pt">在6 K, X: `: c- p( b! U0pt">“9 L" f) Z* [4 j, S7 tTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;; h9 f' r6 Q4 f% e5 W! F' g
mso-font-kerning:0pt">礼% ? g4 J6 d8 L6 u8 V
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1 B4 f6 I+ L9 D1 | H* ]- K& jmso-font-kerning:0pt">与1 C2 I0 r" S% O. @8 Qfont-family:Tahoma;color:black;mso-font-kerning:0pt">“, g4 ?3 s2 z9 ?1 _! u% Lmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
$ g5 F i# Y0 V6 d9 j3 vmso-font-kerning:0pt">法* x* F2 p9 P2 @: k5 D9 I+ e$ Lfont-family:Tahoma;color:black;mso-font-kerning:0pt">”# R# T: m" G& K6 n2 e) \; H, @8 T- Qmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
8 z: O$ P! D6 ] h% Lmso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。* n4 t; ?/ G8 X# N% g4 q
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3 x1 M% h) o9 G6 y+ W; v Xmso-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？. |! ]: z! O7 p; Kmso-font-kerning:0pt">——) R P) z% U9 }
font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
: B8 @$ A& d- w3 E# R# Fmso-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' _8 a9 m% s" |6 k
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$ Z( H. p1 R2 n0 b- ^3 M( Tmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">三个倡导2 @8 ?- n- P: \5 {0 Y) [. s3 }
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mso-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% X: X$ M5 a/ p2 s- E( v& S) Smso-font-kerning:0pt">“1 @9 P% |4 {) g+ R6 `- U2 xfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;. i+ e' G8 G: v* |
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐8 S5 H2 ~& l$ m; J1 w
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">自由、平等、公正、法治1 n# I6 c+ U N
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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' W4 v+ H1 N% k8 W* \. A) a( t
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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。+ f7 V# N& J m! V$ y6 m4 W
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这就是孔子提出! e, ^$ a: r6 R/ ]; \
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的道理。这可以作为今天的总结。6 | i) j/ P( p+ Y' q5 T
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是上层建筑。3 E9 [! s. F! \7 R- ^4 j
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mso-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。/ W/ \. W6 Q6 a7 J3 k
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