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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： ! k3 i. Y% H$ R" u% Wmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:1 ^7 j$ R$ `# k! P* T
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j* v! o4 M7 o$ C% U+ iTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第* C9 H9 N5 X. C- M/ S1 M
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: G9 Y2 e6 g0 n6 {; s. @% S4 t, |mso-font-kerning:0pt">子曰：( i; A7 }& P& E$ X# [' C) Z
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。' s; }" O' K+ C. ?- Kcolor:black;mso-font-kerning:0pt">"
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- ^8 j4 W4 e, c& ^1 C) yTahoma;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 u7 o2 j# O) R3 a
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+ i1 a% f. p5 K! H$ _4 omso-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。& u9 `: f+ R0 v- Z
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mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？5 g: E2 N' [) @1 u: W
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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。# s3 Z+ P) X( J
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5 G* o6 M; z: N. {( _+ y9 {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2 O# a2 Q/ ]8 l2 e: r6 _4 |mso-font-kerning:0pt"> " G/ Z% e; A9 u$ y2 D' {, K7 D2 G
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7 _8 ~3 }" o' OTahoma;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2 J: z- y, v" i! q6 U$ K! n% h
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$ U3 T6 ~8 k. f% K9 d/ ~9 Emso-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; t$ M0 z, J. l* Z3 c$ nmso-font-kerning:0pt">——' F9 m; S+ v: V* t+ o/ efont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;/ ]5 i- p' o/ j. Y; F+ ?! q; Z7 C
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; j, C9 {! o( Gmso-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 K& j$ A0 ?/ H( c- Y1 r
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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' a: f: D5 ]- F' K
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3 T. J& J$ w" T: \7 s* B MTahoma;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 [1 h- M" n- K
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: y; ~! d6 G6 ]) f# ~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! k+ k7 [" Mmso-font-kerning:0pt">——. v* U& m% A' |7 ]& w# B
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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？1 D6 d: B Y/ N- z3 Q! i2 f4 k& c! K# Smso-font-kerning:0pt">——) V9 W6 X9 N. R3 Q! j& y: D
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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”$ ~( Q* V+ m$ @3 @2 q7 l t4 d
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7 x! X% a+ ^9 r, a& H" y, n! Qmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说5 n$ X& Z" q' A
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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, l7 }3 J& Y$ K: Q$ o4 S
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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 ?( l! D% @. M- }/ Q
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9 ~; |* D% q0 k/ w$ BTahoma;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+ L9 C. V# ^
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3 k& q9 W$ V" ^; { ]2 m+ 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: i1 j$ P9 b y8 o5 Amso-font-kerning:0pt">“+ r* o& H; v& k# U( b+ _
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/ X: A" Q* H+ { `% _& ?5 D$ fmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题6 A/ T6 |" q+ t; b: zmso-font-kerning:0pt">”% |) o; I( {/ {; \' j' _) ?2 b" Y" P
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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。( y7 \8 ~" D2 I# f( m4 d r; ^7 r
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴% i" @$ B6 `( `
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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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