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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： 2 d/ v7 u5 F; J" D% Dmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
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/ v; d* g# d1 P5 sTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第7 I* M# K# S" ^: z; V$ ^mso-font-kerning:0pt">1& Z4 ^' ^6 ?) V! M2 Pfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。9 {2 \7 L7 l; L0 A
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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。8 u% a& V+ @) W
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8 y! W6 t3 M9 @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。5 i9 ~6 G( k# @' ?6 v
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: f: ?2 T) H! w, PTahoma;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。0 \ a+ j* d* |
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$ J9 e' n/ P% A& p0 K( H9 q; E$ |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/ p$ z0 R4 q' Z7 p& F5 o
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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+ j2 E. O+ t3 t
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" P( n# C* S3 j: b4 B: {: U" Jmso-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. _6 ]( P" u- O. Z9 j
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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2 O$ _4 m- M, lmso-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/ |3 M8 v1 l& F! o [ Y! V1 S, hmso-font-kerning:0pt"> # G, K, F+ n& o6 n5 d+ f$ d
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7 K% @0 h! U4 ?: eTahoma;color:black;mso-font-kerning:0pt">现在不是都在强调以民为本，为人民服务么; k: c1 G1 P9 w* R, I
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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？8 ~5 P! T) p/ M/ b8 Tmso-font-kerning:0pt">——! t6 }$ n8 t. s5 }+ J; F+ @* Y
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\$ V7 @3 D& x3 r" wmso-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。4 a$ N1 @/ k h0pt"> 0 r& L' H, l+ t# N, R! ]1 H9 {" f
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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, y3 P6 I/ a' y P: h3 L g
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* R* k; M* |' n/ l* A" mTahoma;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！ T- m( c% v. B- F7 L' S+ D$ @mso-font-kerning:0pt">
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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2 d/ v4 _& s( q
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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3 x' C: C: \. Umso-font-kerning:0pt">“3 \: V7 F) }: bfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
8 Z: n+ P/ J/ _' Dmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题# C, X& i8 ]+ e2 {mso-font-kerning:0pt">”( a, Q1 m4 ]# f4 B! V2 P1 Efont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
! M! U/ J+ H9 g: o5 N- Zmso-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。* o9 E8 M- V3 q8 b3 f% Kmso-font-kerning:0pt">“8 S/ x4 h% R0 }" K/ a' wfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
9 e0 ~8 I7 J0 J3 q: U" G3 cmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴! j9 @8 G7 S/ h- q. Omso-font-kerning:0pt">”! I2 P' q9 C+ l6 ]* G6 Xfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;- H1 e. [ N% T) r; ~
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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