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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： 7 k |' P" T3 q- t8 s" i) {, j
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. f: o3 }5 j( d6 g `% m/ kTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第$ d1 X1 H ]* e. `1 v$ Omso-font-kerning:0pt">1& ^, t, z# |% |0 {+ _6 xfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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N/ u ~# _1 Umso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。/ ^& X& @0 Q0 [; Y' Y& L( U _
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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。3 j( G( d- [2 n( t& \8 |, emso-font-kerning:0pt">
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/ K! x# u& d6 B; }( |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。, C, U( b9 U0 R8 Nmso-font-kerning:0pt">”
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mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？, x! ?$ r* ?3 scolor:black;mso-font-kerning:0pt">
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* r9 z u7 C; f$ L5 RTahoma;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。! @' @8 f2 B* g4 S. wmso-font-kerning:0pt">
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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. G7 C6 {0 K( k+ T
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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5 T% y+ C/ E% J' I3 h0 U3 kmso-font-kerning:0pt"> ' h# K, } A; K/ f8 c
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5 ~$ }! Q/ l! S3 e/ ~/ Lmso-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- o: Y6 O3 n! K" ?
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4 ?! I; I6 l) {6 Qmso-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% ^. Q' K9 K1 L Mmso-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$ c4 _: _; k) Q1 _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 K- M: A4 Z x' E2 d: I/ K
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* [7 v+ r* Z0 Y4 X1 E0 HTahoma;color:black;mso-font-kerning:0pt">现在不是都在强调以民为本，为人民服务么6 t* M2 K. ^3 }5 n6 p6 U- ]% qmso-font-kerning:0pt">——, ^9 b8 t- H6 A# i6 a
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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？5 s0 ]2 ] _! R" u" Q6 m# c
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$ m& ^, ?% L2 c9 T4 M; g9 S* |+ Jmso-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。. o8 Y' N# M: G$ E2 A. X
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Tahoma;color:black;mso-font-kerning:0pt">以礼仪道德，民治而心服! |4 [1 ?9 G5 h+ J% |
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">人性本善0 M3 v S" m& Q+ F& T( s# e2 V& R0 fmso-font-kerning:0pt"> ! z, @, o& G9 |/ u, K% C* Mmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;1 o* b% i) N; o4 H% ^0 _
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H8 C( y- S+ L2 oTahoma;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, v7 p% F x5 D' J* y+ \: c* Emso-font-kerning:0pt"> $ i5 K9 t( f |% v/ D/ O% l6 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！9 V6 d8 o0 A& u1 q6 @mso-font-kerning:0pt"> , R$ \" V1 J. ~% O% c
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% ]+ G: Y- t( b5 CTahoma;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+ |* O( S( x3 ^
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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- c7 T6 \ u O4 `/ _, G" g' @) Kmso-font-kerning:0pt">“0 G) B& x/ v6 E" {9 W9 v: |font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
8 `4 d: h1 ^/ Imso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题8 ]) t# _5 Q: L/ Z6 z% n0 K
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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。9 [$ C% d' L0 l# I- V
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, q0 z# s* {7 |mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴' R C, O8 @. g& S: o6 O3 M
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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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