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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： + c0 v' ~1 q1 H [mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:' \/ D1 }6 M, C. W
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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! I4 ^5 o3 Q! u1 ?( w0 L d: e( a
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; {% @2 i2 W' g/ o/ N0 Lmso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。' P( A+ F, q9 X1 E5 N
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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。/ q) |: C3 @. ^9 S
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4 c j" O2 P) _8 Cmso-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。' Q! t3 Y& j' W; l5 O7 R
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$ y) R+ X4 x+ R3 i- B8 xmso-font-kerning:0pt">问：这句话表达了孔子的什么主张？5 M! J4 a, U& v( Y3 O" G1 o) d/ A7 P
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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。% R# R8 ?6 A5 x" K
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: _: s3 l9 n, sTahoma;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% n0 W* S8 @ w0 ~( A" L1 pmso-font-kerning:0pt"> 0 |; {* u) F( Q d, R7 C3 p
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8 v) C* S+ ?7 o8 l: |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3 a9 s7 _& B5 f& hmso-font-kerning:0pt"> 3 l0 w( s- r& q. R4 k* h
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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4 L' E. ?, N9 G/ H C
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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6 q) m$ I" w5 F9 Y" @! d
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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- S% D. r( I$ F3 K: V2 x! Dmso-font-kerning:0pt">——8 ]0 |7 w, H: c! d3 ~9 j8 Z. |. s' Cfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;- m- w6 C* Z3 m
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？! Q' o& |/ `8 [. g( P
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/ B8 l/ O( I1 |4 B7 l$ n9 Qmso-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。9 `% ]6 w$ I3 m( n- J
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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”) v0 W8 w$ D/ i# ]8 A+ k
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Tahoma;color:black;mso-font-kerning:0pt">以礼仪道德，民治而心服: t2 ^$ H( `, W- Q g4 i# T' \3 {" w0pt"> ' D. n0 H# O; m3 _, `1 R' {font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;9 U5 ]/ F% B! R$ n8 m7 h- c' c: F/ }( t
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' V( G" B' x2 x- ~, jTahoma;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 O+ K2 D7 a) t" z8 n+ P8 tmso-font-kerning:0pt">
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- }6 R' H0 p1 Z2 WTahoma;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！ q) F6 y1 m8 S m z8 bmso-font-kerning:0pt"> 7 N# c* ^$ z$ Q# V9 [( H
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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1 m: |0 c" o" ^6 a) @
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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4 M! C6 d* P# Z
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! k6 m1 g! _2 Q' D: qmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题$ m1 U1 j- G. [6 q2 zmso-font-kerning:0pt">”/ p0 k+ F3 a4 a6 b4 ^' l
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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。7 B+ }. t( w: f' m/ ^/ Vmso-font-kerning:0pt">“# C; L; E! {7 r6 V- P0 Qfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;# {: ?) S, V" }% }3 b3 H
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴" X% Q/ i" k/ S8 d0 R5 J0 i
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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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