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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： 0 H8 L* P% p4 K0 [0 h
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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0 g2 S) `8 M; d8 ~0 O
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: Z. N( P" f- O, c6 |7 Pmso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。# V9 T" }# p' i$ u" C( E1 d7 Z
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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。9 M3 A# H( }2 g3 k5 p7 Mmso-font-kerning:0pt">
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; t# y& ?9 G' D1 ]$ c+ Ymso-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。' `, ^& I. O0 R( [$ S
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$ o2 X i5 p, D& y* h4 f: _% g: Pmso-font-kerning:0pt">问：这句话表达了孔子的什么主张？4 }$ ]7 Y, g( d$ U! S i. Bcolor:black;mso-font-kerning:0pt">
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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。+ y+ }" W7 R) I" ` Ymso-font-kerning:0pt">
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6 o2 Z) l. A) O# ATahoma;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 K2 u7 T1 u6 @* \# |+ c* W
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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; R; u1 _/ q3 L& }+ T
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, @; l/ i% Y0 g& Smso-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( U1 U1 n4 V' \/ h0 Amso-font-kerning:0pt">——" n& b. ^& G1 H% c$ M; r3 {font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
- M B; X$ K9 N K0 f5 Y& ^2 x. N1 zmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的/ x2 R" L1 x$ @# q, }mso-font-kerning:0pt">"" f7 Y, G7 N& e3 x, i
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1 m9 L( {9 W) f/ t4 `8 M0 kmso-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! p" ~- V8 ^; j! r! `1 @
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2 Z/ ]- Z# l6 Y) e! {- ~) cTahoma;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 M! Y% T+ R5 ]/ h2 I
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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& Q" r, a% n: U2 X; W- {( L/ ]
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\+ B5 s3 G- x* xmso-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？9 C F, f1 Y. g9 T+ g% }
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' b$ s5 r2 f' o0 \8 c) Jmso-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。/ c# q$ O0 J, z; H5 \
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2 k: n7 A9 @# ]" M4 U# Rmso-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”: a3 k& l3 k+ \
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& x4 _1 c3 e7 B& lmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说" |+ q0 D2 i/ f7 V! ] D$ q
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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 t9 o7 K. x5 g
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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！8 d* ]; E! A" A4 bmso-font-kerning:0pt"> - }$ P) [5 |$ f& k3 @9 t+ K
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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4 O* {+ G/ U9 U2 nmso-font-kerning:0pt"> 9 U5 s" U+ x7 T" Z# W1 |% K
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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; ]0 n: T3 _! ^( @mso-font-kerning:0pt">“( J: d* ~ e' y
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题- U: W5 z& b4 v0 i& {$ O2 X: r/ _mso-font-kerning:0pt">”/ @' ^! S5 Y4 Z0 z6 }6 G2 w
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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。2 P( m! p3 ?* v: V% o( c2 V* T( Amso-font-kerning:0pt">“0 r6 D8 T2 D* G- }) Nfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;+ C5 z/ i0 }/ O% h1 [8 O
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴3 \2 d. ]/ U d" R+ }$ L1 gmso-font-kerning:0pt">”5 O8 ~9 V: c3 N0 i& S8 _6 w
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mso-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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