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：
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7 c! T0 M- A- a* P0 J3 O" ITahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第7 ]5 A4 I$ e0 E, k9 b
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。* t; y3 e. [5 |& A Scolor:black;mso-font-kerning:0pt">"
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# L3 X- m; x$ CTahoma;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。( D M9 f9 w9 A1 V
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$ ]/ Q0 C0 W! t0 Lmso-font-kerning:0pt">孔子说：. o1 i) ^3 {, e7 u" B( K* o# o( m
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4 w3 m: [* x- F; g2 Gmso-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 y+ ^" ?/ M) r% u3 U
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% x# I9 x9 _* M j" ^- s- ]. gTahoma;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。" A( A7 ~* B( K- F' n7 J$ _ `mso-font-kerning:0pt">
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# O8 M* W% W* R; N) T' B/ qTahoma;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7 l4 W, {5 ?7 d: j! J0 u% ]
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8 N2 h" C# G0 U* W- Xmso-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+ z! ]0 o- ]8 ~! [% H5 hmso-font-kerning:0pt">——7 T# R l! k7 ?- Z8 |& D6 N& nfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
& A; y8 }3 G4 Z) B1 z, |mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的* L$ M4 z$ Y3 _/ emso-font-kerning:0pt">") e7 n& p# X R" k! g: D6 _font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;/ |+ ^6 P ]8 j. R' H, o* |
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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# m) [5 B& e. r7 b6 D/ s
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: O: P" y: J1 J1 \4 _0 k* u4 yTahoma;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: `9 d7 j; t' [% Y6 H$ p! g
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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 H( o) X" N5 }- |
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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' h2 z& k3 J3 R- n/ Y5 Imso-font-kerning:0pt">——# ? b: t# T& b; d6 dfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;0 E9 V, r" \: C, }' D3 I- ?0 W2 j
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？! J9 d* Y6 A! x3 Y4 Umso-font-kerning:0pt">——' }0 k+ \+ {5 i2 Afont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
7 G9 F, y, ~4 y+ ^mso-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。: T! L2 ~: o3 z0 [9 l
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$ ~8 W4 j2 l, c; e8 S5 r1 ] Vmso-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”7 k2 H! n8 h9 T
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6 b- N6 z5 q4 S! A9 tmso-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。2 v" R% t- Z2 V3 |2 x, I
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mso-font-kerning:0pt">以政令刑法，民治而心不服4 [* J1 J& E5 U6 c* u1 O2 V/ J0 O10.5pt;font-family:Tahoma;color:black;mso-font-kerning:0pt"> 9 v( k( F2 r/ ^8 p: jmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
+ J# J H$ t* h, ~) xmso-font-kerning:0pt">人性本恶。人性本善，礼仪道德，天下大和。人性本恶，礼仪道德，与虎谋皮啊- [$ G* ^& {: [$ K& q) |5 X
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, T5 L1 J6 u: K" ]( e# A* U @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* s# F( R" a: [$ w
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0 o U9 l# h6 w$ XTahoma;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！+ Y! z: I) I( Q& S0 }% j
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3 L& {6 h( `1 D3 Y- g* YTahoma;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- u& h- A c" @( G6 r& Rmso-font-kerning:0pt">
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& ^/ }4 ?$ c1 \1 NTahoma;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' {+ k" k3 |* J, g& k; ymso-font-kerning:0pt">“3 W6 u6 ^$ z! ^$ D- y3 efont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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" o, {& D/ }, imso-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。/ S( h. v9 }' P" A+ d
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴6 X- v* [8 e- M- S6 Amso-font-kerning:0pt">”5 T( R6 B2 F E& B& p8 w& P
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( G6 V0 U. ~ oTahoma;color:black;mso-font-kerning:0pt">如果一个国家仅仅依靠法治来获得长治久安，这样的安既不是真正的安，也不是长久安，只有人民懂得礼义廉耻，知道为什么要采取法律的约束，懂得法治的观念，才能获得真正的治。当年斯大林可谓利用政令无所不用其极了，等到逝世，立刻反弹/ C- g! i. ?9 E# O7 s; Ymso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">中央从当前领导班子和干部队伍建设的实际出发，突出强调选拔任用干部要坚持德才兼备、以德为先的标准。这一标准既强调了德与才缺一不可，又突出了德的主导作用，强调选人用人要坚持以德为前提、以德为基础、以德为先决条件。干部一旦失去* V1 ]0 A& S- \( E4 D0 N8 K& c5 Cmso-font-kerning:0pt">“, X7 Z! w1 ?4 v' O+ o5 a7 Qfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;7 V+ ~" c' A( I
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) h" Z) `$ V) I8 O7 Jmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，就失去了被提拔重用的基本资格。大家一定要深刻领会，并以此作为自己成长进步的正确导向。在当前新形势下，干部的德主要体现在哪些方面呢？一是有坚定的理想信念，这样才能在任何时候、任何环境中，都站在党和人民的立场上想问题、办事情。二是坚持执政为民，这样才能真正做到为民用权、为民谋利、为民守责。三是作风清正廉洁，这样才能堂堂正正做人，干干净净干事，得到群众拥护。我国古代思想家都强调为官从政要以修身为本、正己为先。要成为一名合格的国家公务员，就应当有自觉高尚的道德追求，养成良好的职业操守，敬业奉献，全心全意地服务于国家、社会和人民。; {, K& t! Y& ]+ _6 F
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Tahoma;color:black;mso-font-kerning:0pt">搞文字出身的，可以说是最正统的夫子门徒，他的思想和做法，包括杀少正卯的儒法兼施做法，我都是十分赞同的，也希望社会今后采取这种治理模式。不过，谁会用？外来的和尚会念经啊。我们是秘书啊。这几天常看到一句话，一看到我就怄气想吐血，这句话叫做：身在兵位，胸为帅谋！兄弟，我是秘书，年纪比领导小，资历比领导浅，阅历没有领导丰富，情况没有领导掌握的多，上头的意图不知道，业务活动不能参加，我能够为领导谋到领导如意，哥哥，那在这种情况下我搞出来的东西能够让领导满意，那我不是神童就是领导肚子里的蛔虫了！我真有这本事，我还来伺候你这个本事不如我的，我下海去了！我赞成夫子的：道不行$ _& x' W; ]$ c- t
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( ]1 d- ~/ ~. N( |( j# Hmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">乘槎浮于海；孟子的：穷则独善其身，达则兼济天下。我不信运动式的说教能够让既得利益者提高自身的修养。7 v6 H* ~9 N6 e9 }mso-font-kerning:0pt">
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mso-font-kerning:0pt">的主张，为我们今天坚持依法治国与以德治国相结合，提供了重要的历史借鉴。青年时期是形成良好思想道德品质的关键时期。尤其是在改革开放和发展社会主义市场经济的条件下，在世界范围各种思想文化交流、交融、交锋更加频繁的情况下，处在人生起步阶段的青年，更要注重培养优良品德，解决好立身做人的问题，为报效祖国、服务人民、奉献社会奠定坚实的思想道德基础。" @9 w4 W# m/ Z2 t! W1 ]
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Tahoma;color:black;mso-font-kerning:0pt">荀子发展了孔子的人性说，认为人性本恶，故赞扬礼法结合。孔子说：德之不修，是吾忧也。今人，多不修德之辈。建议今人多学论语！在其位，谋其政，为人谋而尽忠，人之本色也！这是德，工作上有本事，那是才！7 m: Y7 a% u' q, h' w) n
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5 h! ?% w% H( A# d" Z4 gmso-font-kerning:0pt">第三个问题，要处理好苦与乐的关系。% M3 X; l9 k7 R% A) U8 A
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Tahoma;color:black;mso-font-kerning:0pt">孔子在距今两千五百余年提出其理论，两千五百年后来看自然有其局限性！但我们要看到他先进性的一面，继承和发展其先进性的一面，才对我们现实生活更有价值！则其善者而从之2 c4 C8 P' C4 a( ]
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mso-font-kerning:0pt">中，德治思想遭到粗暴批判和否定，其影响所及，导致一些领导干部把道德修养看做6 l' r( k, |, ]) X' C
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，认为没有必要小题大做。我们制定了许多法律，也惩治了不少贪官，这无疑是完全必要的。但是，为什么fubai问题仍有蔓延之势呢？一个重要原因就是缺乏具体、深入、有效的思想道德教育，致使一些人精神空虚、价值观错位。这恰恰印证了孔子之言。事实告诉我们，无限夸大道德教化的作用固然不可取，但是，贬低道德教化的重要作用，同样是要不得的。法律所规定的只是强制人们遵守的道德底线，而理想、信念、道德教育才能引导人们明善恶，辨美丑，知荣辱，具有奋发向上的人生追求，从而在全社会形成弘扬正气的巨大力量。: J7 Q9 u8 M' n$ i" e$ \- O1 z% `mso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">那贾老，您觉得我们该不该清算呢？/ V3 @% e4 J5 N
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Tahoma;color:black;mso-font-kerning:0pt">贾老师所言极是，这是最低标准，最高标准的问题！$ z# ]( f" q E0 E% Tmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">失德，我觉得是没有信仰，或者伪信仰。没有信仰，也没有敬畏之心，就没有底线% j6 R! ~( F% p6 ~6 V: `3 u$ S6 d; cmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">三会一课，近十几年运动式的人人过关，党员教育做了很多工作啊！
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% f4 ]5 W7 s: G2 r* a5 m) h& R2 dTahoma;color:black;mso-font-kerning:0pt">身在兵位，胸为帅谋！兄弟，我是秘书，年纪比领导小，资历比领导浅，阅历没有领导丰富，情况没有领导掌握的多，上头的意图不知道，业务活动不能参加，我能够为领导谋到领导如意，哥哥，那在这种情况下我搞出来的东西能够让领导满意，那我不是神童就是领导肚子里的蛔虫了！我真有这本事，我还来伺候你这个本事不如我的，我下海去了！( B% m1 F/ D0 L; L( Q1 v
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! X! f+ @, m6 u( W% o2 _mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这话只说对一小部分。在中国历史上，法治和德治如同车之两轮、鸟之双翼，对调整社会关系、维护社会秩序发挥着重要作用，是治理国家的两种根本手段。在+ I! f5 F8 d- M/ g, gmso-font-kerning:0pt">“, A- R/ {: l, e3 D
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X* P2 M6 D* _mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼者，法之大分，类之纲纪也! ]( A$ T& l: q q2 W& v- m3 U! i: @
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6 c: c# H. x8 C6 B# x9 Fmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼义生而制法度0 B: C# [ D+ x& c D
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">性恶》）。而对于法的重要地位和作用的认识，荀子却突破孔子，吸收春秋以来法家思想的成果，用以改造、充实传统礼学，克服了儒家之礼与法家之法的对立，提出了6 h+ b# w& P# G
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">成相》）的观点，主张治国应礼法并用。他提出的/ D/ a( Y; L$ ?2 h4 \: _/ omso-font-kerning:0pt">“; j$ p& q( u2 ~! ^. Q9 i2 i# G
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8 d& k) S$ \' y% ?/ Mmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼尊贤而王，重法爱民而霸: J1 H( d' q, p0 D$ E) M& Umso-font-kerning:0pt">”( P: b+ x. A0 f' H. {9 ]) R0 Cfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;1 X4 t; P8 ~4 B/ M8 [ Y0 `7 d# S
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) j4 `3 W7 b% n/ ^! |. Wmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">大略》）的观点，把儒家仁义王道之礼治与法家强力霸道之法治有机结合起来，使两者在政治层面和法律层面上交融互摄，是荀子学术思想的核心内容。荀子认为，不进行礼义教化而单靠刑杀，结果必然是刑罚越来越繁重但却不能制止犯罪；如果只进行教化而放弃刑罚，犯罪的人受不到应有的惩戒，同样不能制止犯罪。只有礼法结合，共同发挥作用，才能收到制止犯罪的效果。荀子关于% I# D1 h4 M3 O$ Q6 ^mso-font-kerning:0pt">“& z7 ?0 V$ g! H
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼重法. P5 {, \" f: {3 b0 f) S% M" K: Umso-font-kerning:0pt">”& R8 s3 o0 V% c& Y1 {* Vfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
+ J4 h- l9 L2 w" E lmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的思想，熔儒法为一炉，成为历代统治者维护和巩固国家政权的基本国策。# V) u. l. Q5 q4 Z6 L% b9 d! Bmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">中国的人治，占据历史地位的时间过于长了，我们肃反不反思! H2 I: L" _* E2 f0 h4 v0 |
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有文革。到现在，我们难道还不反思吗？出现这些问题是什么原因？真的需要我们的领导人好好考虑了* B+ S" {; E3 r# S
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+ G6 } i. c( R8 YTahoma;color:black;mso-font-kerning:0pt">过去，天灾人祸，天子常常来个罪己诏的。# c |+ I& v) _! \6 h! T
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Tahoma;color:black;mso-font-kerning:0pt">个人观点：加强个人道德修养，把德治放在第一位。法治的执行，最终体现在人上。所谓执行力。根本性的东西，需要人去执行。现在我们的制度很多，但执行不敢恭维1 E4 _ I c% |. X# j {* `
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Tahoma;color:black;mso-font-kerning:0pt">古人认为，地震的产生是因为地气的郁结，民众有怨气被压制，所以沉郁底下，形成地震，当然，比较说法唯心，大家就当一笑而过。法治是根本，德治是补充' } e, {' d( I. \mso-font-kerning:0pt">——$ M) G5 A9 Y$ b6 f4 r7 q0 m6 V
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">不太赞同，德治是目的，教人向善才是政府的目的，而不能当成一种手段。儒家应该是更看重德的方面，法家才看重法的因素，说到荀子，我个人觉得他不是个纯粹意义上的儒家，精纯度不如孟子。孟子才是孔子的真正继承者，荀子的弟子多是法家代表，说不受他影响不太可能7 P' `, U2 e$ }( \
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Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充+ g# [, K. q3 J h" R! {0pt">
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Tahoma;color:black;mso-font-kerning:0pt">世风日下，中国人多学习孔子的、孟子、荀子的思想对提升国人的素质是大有裨益的, E3 d/ ~6 ^9 d* \2 v# Rmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">隆礼重法，相互补充; I4 W7 a# X2 o$ ^( @ l3 ~4 U
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Tahoma;color:black;mso-font-kerning:0pt">再好的法，也要人来执行。过去有人批吕日周，现在有人说仇和的怪话，我倒觉得，千人之诺诺，不如一士之谔谔。# c2 x/ V3 y+ a+ B+ g3 o7 ^- Umso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">当文字秘书，必须具备身在兵位，胸为帅谋的自觉性，这是其一。其二，必须具备较高的悟性，善于学习上级方针政策，善于领会领导意图，善于掌握基层实际情况。其三，要有较高的理论和文字功底。否则，还是改行的好。, e. y) V" I8 a7 [! q, v
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5 [ ~( Z' D: J' V4 Q' G ( n! }' y/ t$ g4 E& A M9 b7 H+ ?+ D- I! |mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
; Y C2 T/ C* CTahoma;color:black;mso-font-kerning:0pt">个人观点：现代社会的整体框架应以现代法治和民主为基础，德治伦理应作为法治不及处之补充，法乃与国家而言，德乃与个人而言。9 a I& K, a T! ^* j* q; B. R& _: Nmso-font-kerning:0pt">
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. v! U, G- G" C+ JTahoma;color:black;mso-font-kerning:0pt">法制是必须的，维护统治者的利益，德治是教化，是辅助法制的，利于法治的推行。8 [& B) j% q/ [9 H/ Z* R. `- ymso-font-kerning:0pt">
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Tahoma;color:#006EFE;mso-font-kerning:0pt">无心随风：0 ? Z, e1 F6 b6 q+ ^# C0pt">
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8 ?) R4 R! R7 g) X jTahoma;color:black;mso-font-kerning:0pt">秘书也要有德：想领导之所想、忧领导之所忧，是根本要求。. ~+ u# a5 v7 O. z+ ]1 Xmso-font-kerning:0pt">
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; o' i0 g& y- w( W( d 9 E; X8 f) ?7 \; M/ o, `% M+ q L o$ @
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: B; f# a3 i$ m4 T' {5 m0 D7 Q* | yTahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充 g& `& U7 K; Q# X3 P$ T
0pt">——+ D1 k% v# |: ~; X5 l* P. I
Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
* x" ^% [5 A- M Q9 o8 K8 t7 d' omso-font-kerning:0pt">法治与德治，不是根本与补充的关系，两者都是根本性的治国手段。6 d+ P+ l# K. G/ G! `0pt">
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B; Z. b6 H6 I) h( NTahoma;color:black;mso-font-kerning:0pt">荀子按照知识结构而言当属杂家，按照主要贡献来说当属儒家！
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Tahoma;color:black;mso-font-kerning:0pt">法乃与国家而言，德乃与个人而言。( S; g5 \, f! X0 Q: T+ ?mso-font-kerning:0pt">——. ?* E1 q( _) u, E
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这个观点也值得商榷。习总最近说：人无德不立，国无德不兴。德绝非仅仅是个人之事，而是关系一个国家治国方略的大事。古代中国被称为礼仪之邦，就突显了德治的治国方略。- p- `0 T. S& o) P7 fmso-font-kerning:0pt">
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; k( c8 p6 ] C; ~& _& \' RTahoma;color:black;mso-font-kerning:0pt">我举一例，扶老太太，就用这个案例来说一说德治和法治结合吧？怎么能让国人敢扶起老太太。不然，应该很多人想去扶。不敢扶是因为无法，不是因为无德3 s6 h0 w1 R ]6 |# b
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4 z5 D- ]& {( F' G4 \Tahoma;color:#006EFE;mso-font-kerning:0pt">破风弃俗：$ {7 ~/ O6 i' n. ?0pt">
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Tahoma;color:black;mso-font-kerning:0pt">贾老所言有理，但是您说的国之德的内涵应该是什么呢？国之法我认为应该是契约精神，这应该是主流6 n1 y. a- w `; m- ~& omso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">不敢扶是因为无法，不是因为无德7 i% ?- t; a& x" z# tmso-font-kerning:0pt">——, `+ ~* E1 l# N! W0 p% f# X+ ~1 S
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">太推崇法治了。可以扶，可以不扶，怎么选择，是德的修养，不是法的欠缺。德政礼治，需要全社会共同推进，不仅仅是执政者的修养。秀才遇见兵怎么办？4 V+ ~' H0 U2 A% M/ j/ k! [
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
1 A% B+ A) ~4 h2 @9 jTahoma;color:black;mso-font-kerning:0pt">在7 D4 {1 ^4 @- u/ \9 U/ B$ E( Y4 [0pt">“" O5 z0 k, d- P$ Z' `( B3 b# [
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mso-font-kerning:0pt">礼8 Y) p( W2 M7 ]# V4 ^9 |font-family:Tahoma;color:black;mso-font-kerning:0pt">”4 q3 S6 u; a3 h( y" t0 k
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mso-font-kerning:0pt">与4 g" s" C+ s1 v `& p
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mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
7 D% ~, O1 J. h2 @6 Y5 \: V+ \mso-font-kerning:0pt">法5 D/ r* [7 }( J' E+ v9 R& sfont-family:Tahoma;color:black;mso-font-kerning:0pt">”2 S0 G+ H( C; ~0 emso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
5 ~! Y, _/ z4 \; bmso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。8 ^/ f# O* Y1 g! J7 J
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mso-font-kerning:0pt">这就奠定了他作为儒家继承人的地位。后世一些儒者不承认这一点，有点门户之见。荀子处战国后期，百家争鸣时代，吸收道、法等各家学术观点，不奇怪，也是儒学发展之必要，必然。国之德的内涵应该是什么呢？, \# ]7 G) D9 t" Z! @$ [. b8 J. {8 @
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1 l5 H$ s9 [$ Z3 J% F7 Hmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">其内涵具有时代性。当今时代，就是社会主义核心价值体系。其具体化为社会主义核心价值观。十八大报告有表述。十八大报告用1 S: s5 i/ v. D+ O
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7 s( T! Y3 f% @* k" T' M# O$ \) `5 \mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">三个倡导9 V) O9 a$ g9 R) e3 x! Jmso-font-kerning:0pt">”9 h0 |, H0 @5 \
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5 F! m2 Q" V/ V3 Q Vmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">表述了社会主义核心价值观。在国家层面，倡导; u) C" s3 i3 C' T3 n
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* f3 t& y* H! K" f7 s$ u5 H. o' s( amso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐$ G9 u1 p' b' R2 k& M
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1 o+ P$ X6 [* }) k0 imso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">个字，是到本世纪中叶建设社会主义现代化国家的发展目标，已经写入党章和宪法，反映了党、国家和人民的共同意志和中华民族伟大复兴的光明愿景，是国家主导价值观，在核心价值观中居于统领地位；在社会层面，倡导) Y3 ^7 M. s7 Y/ e, P6 m4 l
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1 d' p4 N, `9 x; H- J( ?* q% Q Hmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">自由、平等、公正、法治7 y' l; B J% a9 p
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">个字，既是引领现代文明走向的人类共同价值准则和理想社会目标，又是我们党和国家始终追求和奉行的核心价值理念，着眼于确立社会发展的价值导向，在核心价值观中发挥着重要支柱作用；在公民个人层面，倡导' h4 W! _" c% R& |8 W- C8 cmso-font-kerning:0pt">“3 _, v8 S! c" r8 ]& w
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0 Q+ F0 c( B* z4 ^5 n: L$ I- emso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">个字，着眼于构建民间社会的底线伦理，是作为价值主体的每个公民所应遵循的根本道德规范，在核心价值观中居于基础地位。社会主义核心价值观的表述，涵盖了社会各界的意见、反映了现阶段全国人民在价值共识上的最大公约数。 Z+ s' k0 _) H" O" @8 k( i! e
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# A, ]( ?7 D! H; u- O* P) Z4 {Tahoma;color:black;mso-font-kerning:0pt">德政与法治，关键还是执行的人，执法者、执政者的道德修养如何起很大的作用。2 L) Y) M' ]7 @7 N' y' H
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+ N e/ h. s# P$ CTahoma;color:black;mso-font-kerning:0pt">德政与法治，关键还是执行的人，执法者、执政者的道德修养如何起很大的作用。! W0 V3 v8 H' w$ k2 v: ]8 Y
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这就是孔子提出0 g" E9 u# A, h8 G1 i( Z/ Y
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# z0 |, F' Q$ M* Lmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的道理。这可以作为今天的总结。- J& T t* H) b6 l( n: Fmso-font-kerning:0pt">“' P: E1 g* q4 `$ M/ Z! Y+ `- F9 ffont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
+ T7 C4 I0 j( W* D) Jmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">德3 s; |/ L$ ^9 C6 L$ s7 y9 {mso-font-kerning:0pt">”: u( d) {$ L+ b! ?1 m* K
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2 c2 c B8 c2 W( Zmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">法, U& V1 h# i% j, r; H/ zmso-font-kerning:0pt">”# T* X) X5 H+ x3 ^. i3 ~font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;' d: g; [3 o \8 X- x6 e- V1 K
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">德与法都属上层建筑。法是政治制度上层建筑。德是思想领域上层建筑。希望大家在学习党的基本理论方面，多下功夫，坚持数年，必有好处。再见，谢谢。8 [: Y, d/ v' M6 u7 ~9 X! {5 j
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