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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" n* ?* [/ a, S+ \8 STahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第- r- F* P" p9 w4 a
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) e6 b/ r' C: A( M. {mso-font-kerning:0pt">子曰：' ~, U2 \) z# v8 Q4 w/ B8 e/ kmso-font-kerning:0pt">"( t. \/ T9 @0 E( F
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。. q; c: h* a) u0 w5 q3 x
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% W& P$ D1 w0 {! W4 gTahoma;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。) T/ [# ~; W$ B
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/ S) O5 @6 K) c4 Kmso-font-kerning:0pt">孔子说：# t$ _ w& L& J0 X' |) g7 s3 d10.5pt;font-family:Tahoma;color:black;mso-font-kerning:0pt">“% g; M8 e" y6 R3 B- Umso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
( J& [1 I" }0 Pmso-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。 b% ]0 x2 O1 }1 Z0 x7 ^, Y5 V9 |# \
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6 r' I8 n& K0 d- lmso-font-kerning:0pt">问：这句话表达了孔子的什么主张？( ?: v. P% p7 Z) }! x2 u3 M! K/ 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。" Y% ~' ~* A G6 J% m
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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4 L1 I6 T* }: p& }6 g" T2 |" f
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+ ]) s. F% F" e7 s) c. E8 m! hTahoma;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8 v3 @2 i6 j4 ]/ r1 i( L' L
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& j, g3 T. c+ W( r3 ~! ^mso-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+ e. R0 K) ~: V% P! c( \! e! q5 ^mso-font-kerning:0pt">——4 A) j( ` } w8 o. b+ J. `font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
% m, P S x2 D+ y7 c, l: m" Xmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的6 K6 g6 k1 S# o9 y- Z0 s0 |& Amso-font-kerning:0pt">"2 I6 f" \# i6 T) H) p) [* m. v$ s$ Z
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mso-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。+ x8 y; |% D- g0 ?$ Rmso-font-kerning:0pt">"
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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8 q: [' s. w& Q* W. ]9 J: e6 umso-font-kerning:0pt">
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3 X3 S0 Z! `2 i r* h3 ~5 ` PTahoma;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+ g6 F. e+ _- V, ]1 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2 v8 z0 k+ F2 L3 d- t4 `
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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8 q: z/ Q9 h6 Mmso-font-kerning:0pt">——" _8 i. H8 b `) E* e1 qfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;' z8 K) I2 k" @! c
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？: R8 _! e. z1 P1 M& O+ I% Q [% zmso-font-kerning:0pt">——2 A) T5 i, O5 d: s- ~7 hfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;/ t, ?3 H4 q3 a6 ~# d! T* c
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。1 S" R+ n; g1 F8 g# D( W
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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”' k6 m( H- d) e/ R, n k2 W, Fmso-font-kerning:0pt">——+ H* V& f0 W; [, w& @font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
$ Z0 l% o9 A% ^1 M$ ~mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说2 C# r. O) T$ l& }' ?: R! Emso-font-kerning:0pt">", X* U0 k( ^7 g& T! h Q
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, W0 `! w% T( ^9 bmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">人性本善5 L; S! ^0 [" A8 `
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mso-font-kerning:0pt">以政令刑法，民治而心不服" _2 z# C$ g% _4 k
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mso-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5 B9 E1 M5 O2 X
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/ D8 {( p0 z' O% T% y8 dTahoma;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, \+ [: u" A# `2 D9 l% I. w
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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！* F2 Z. D1 q, B1 j2 n
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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4 \. r8 x* k+ l9 Kmso-font-kerning:0pt">
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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1 L1 A1 b W4 T; Z/ imso-font-kerning:0pt">“, t6 b0 J5 Z9 R7 Y' G
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0 C, f( q6 p3 N+ n# S7 HTahoma;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5 S8 r, ~9 P$ O
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2 |( t' Z# Y" p4 ZTahoma;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4 W# _/ H9 \& _4 P) Jmso-font-kerning:0pt">“( x5 K$ y* K5 E; o* l2 e3 x7 I; p0 ~font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;( M$ N( O; O4 k( y* E u( C
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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- Y I4 T, E3 ]. Y, i- R3 a2 Tmso-font-kerning:0pt"> 2 x# ~3 n+ Z$ T) U$ Tfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
2 o5 `9 S& k: H; _8 e% Wmso-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。, c1 c, z; G0 ?9 s& Jmso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">孔子的继承人荀子，明确提出了# |- m* r3 }* Q/ ~7 j* U' y4 T0pt">“6 H6 y0 q4 G& h) I/ E8 A6 u- O# O
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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 I1 |+ @0 J$ @; \: u% C$ [ `mso-font-kerning:0pt">
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: ~- i. m) K# jTahoma;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！) ^- x2 w- f! o2 U6 N, j, m0 smso-font-kerning:0pt">
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Tahoma;color:black;mso-font-kerning:0pt">加强道德修养，还要处理好以下三个方面的关系：+ c6 X% _! g' j3 j! Q
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0 ]3 _4 D- Z; aTahoma;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 Y' v1 r2 X; n% s( G% w. u6 ~* J! N5 U
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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+ A# d' P, A: H7 \% K/ w% J. r4 G
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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。% s8 t. ^* n, D8 @4 q' }
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* D3 l* s7 E& i' [( _) U$ LTahoma;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！ F9 C( B7 m8 Z9 t1 |# f" y, `
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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! W) v! Z9 H, H! umso-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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6 }6 m( ?- t' O2 T+ n4 ~Tahoma;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！: h0 H4 j [* U0 v J1 Ymso-font-kerning:0pt">——; u; P" o3 o @6 ?- e8 A# [+ D' m: {
font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
, A- N8 ^# R0 F1 [' D& @( N# r5 umso-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8 {: _3 @* z5 E8 ~" ~( c
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1 U! Z" Z# e3 l" c! Y% W4 Xmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。他说：, x1 h6 O2 Z& ~% n, j3 F
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼者，法之大分，类之纲纪也. S( z8 h/ f; e M" S4 kmso-font-kerning:0pt">”(& Z5 C% o/ E- u; w1 [font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;1 G9 e( T5 e8 @0 t+ z
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/ Q) y9 ]3 b9 _3 smso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼义生而制法度# b$ U4 w o h& Bmso-font-kerning:0pt">”+ y" u# {5 b1 |: v' w7 Q P
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: ~- i5 k; o7 _+ I9 b9 L" n4 `mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子% V; c+ u: i. M' W. N8 N" W8 ]+ P" [mso-font-kerning:0pt">.# F' h- y, h- K5 H, g* Dfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;! v0 r3 I& a7 S1 h4 u, C
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% z7 y; n2 u. G. {9 qmso-font-kerning:0pt"> “5 Q; {$ ?9 j5 A5 k4 q# Pfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;4 R8 N& U- R) K* R, ]
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9 d8 S2 D% S, d! Vmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子; `! m5 X$ C3 g0 K8 ^ G
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mso-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# b* a- _+ I* D/ H) A hmso-font-kerning:0pt">“0 ?4 A5 A% n- ~4 U$ R
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8 H+ g4 z" p/ q* j3 Ymso-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。& O- d4 p. g4 W9 R% t4 n- Ymso-font-kerning:0pt">
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3 X$ |- @, b' H8 x% {- uTahoma;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' a! k8 ~5 f6 `mso-font-kerning:0pt">,5 l+ C# W2 W' Ffont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;- k6 g% h2 {, O) I& T0 |8 I4 F
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/ Y9 i: U5 n9 [0 \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( m0 R# s4 i1 R( o
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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( p7 S* b( s: n, ~; D
mso-font-kerning:0pt">——! R% f j& c* M7 W) ifont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
* O1 y/ D; w# \$ Z F1 Pmso-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: G# Q& W# R+ |0 J# }. t% V. }: T4 ymso-font-kerning:0pt">
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, x# j. f$ e% J5 N5 U% q: L" r! f( p8 p7 S1 H- d+ K6 J2 i% M7 o- a
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* l+ z' r5 b+ K$ K* DTahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充4 o# \( W* l6 B5 e1 J& U
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+ y; H2 n- k: C $ w" w& h! a& Z- f1 W' B( [% Omso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:* I5 ~2 b4 a( W
Tahoma;color:#006EFE;mso-font-kerning:0pt">我本善良：: t' ]7 X* `% ^ Q; A; d0pt">
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. z' A" s' h1 D. h7 F * n! u2 a5 N% H$ C0 A, e5 w) e2 q: y- f8 e+ E' Imso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
/ [$ Z: ]" P0 n6 ]+ Y& p1 e: iTahoma;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' _7 O3 X1 z. q3 O8 T& D+ h0 K: dmso-font-kerning:0pt">
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. ~3 B0 h4 ~: ~Tahoma;color:black;mso-font-kerning:0pt">隆礼重法，相互补充' K* o$ ^& a0 c+ q( E& y+ q
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Tahoma;color:#006EFE;mso-font-kerning:0pt">新手：- H( t& J$ x2 @0 P+ l
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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。; q$ ] Z {* ?2 ]# K
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0 D# C- h( i2 p$ ?0 H3 MTahoma;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。6 q) }! K2 }% }6 i0 u! Z; z
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Tahoma;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。' r2 }% ~- C2 W! smso-font-kerning:0pt">
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
0 b+ k1 k5 H/ R2 J# s" y7 Z1 NTahoma;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。; ^$ h$ T: h+ Q/ k- _
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
8 S2 N# E( Q. p. K/ ]Tahoma;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。5 @, b" U' z! _* i# E& M/ k+ ]2 f
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:6 H: i+ D6 I7 Z3 j* v+ x. G0 s
Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充 e8 F1 l m% \4 t' A
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mso-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。* I3 D: c3 I \9 c0 e" R" ^0pt">
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3 C: D! d2 \& Y' E8 w) E - v+ b$ y: n' {8 O+ s c; a( ?: q1 S1 L$ G6 c. } W' I4 `- Q E
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
2 | Z2 X/ T; [; h1 h) S2 h3 BTahoma;color:#006EFE;mso-font-kerning:0pt">小风飕飕地：6 [1 C `: L" v8 }+ V+ ?) D9 G! I
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6 s2 K$ w( o5 i& I& Y: g ; z0 \3 d' `7 z* ^/ u( Y- m* i# j$ j/ U V/ p- Pmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
4 s# K, S/ y0 U6 Y7 wTahoma;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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mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
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/ ?+ v/ ~9 p. r! C2 H# [ 1 u7 P5 t# e( }% b0 b" R& m" n1 Z! z0 d& X, D& k
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
3 w" V5 O1 e) u. O, ~Tahoma;color:black;mso-font-kerning:0pt">法乃与国家而言，德乃与个人而言。8 \5 Z. J9 }2 e& B' _# d/ s
mso-font-kerning:0pt">——, q ], p- n$ `$ A, a' S! L: H
font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;/ x& d* J9 y6 U* n4 e& R- k
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。8 S6 i; C! \$ x' F
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# S Y- m7 E4 Y. y( eTahoma;color:#006EFE;mso-font-kerning:0pt">夕惕若：3 f6 x* J% \6 D; @' x, J) e
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Tahoma;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7 R7 q+ {& v, m6 ^* N) ]5 f& nmso-font-kerning:0pt">
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5 o5 ~0 _/ F$ i% s6 d7 y7 \+ y1 a( V# p7 l E; s# Q: n: g; `; u% W
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
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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) z, X; p! a& Z2 f; f
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/ r' }9 f# z1 }& Z2 ETahoma;color:black;mso-font-kerning:0pt">不敢扶是因为无法，不是因为无德: s- \2 W4 k" n+ u9 j5 U
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font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
8 e7 K" a8 V) a/ fmso-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？2 B8 H* C: x+ W$ Z
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Tahoma;color:black;mso-font-kerning:0pt">在/ `4 f, j0 X- g( S8 B+ f0pt">“- a1 t* R+ U$ `- ~5 I% ~; ?* GTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
: i& a& @: A8 v% U6 Fmso-font-kerning:0pt">礼. k- P+ ^9 w+ \8 b- X" o4 r0 G# L/ o( ofont-family:Tahoma;color:black;mso-font-kerning:0pt">”( C4 g( p9 U- bmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
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4 ]+ h4 N% D2 g3 \, G9 K% z Lmso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。5 b% w& `" {+ B0pt">——& F4 ?. R9 M4 H0 ]. v ?Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
. {( ^2 L" e; r1 U7 i" G3 Z$ wmso-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？* Q |0 H0 X; N W+ ]# gmso-font-kerning:0pt">——+ U( a2 w- `$ Q; c
font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;! \1 z' j% A' v* k% C; P6 R
mso-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+ @; Q/ f( \- P" g7 ~, p6 Dmso-font-kerning:0pt">“& ]7 C$ G- s- e+ D# e4 S
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">三个倡导- l2 I6 n& v3 f" Mmso-font-kerning:0pt">”9 U. }( d! ]; p( Q7 J
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mso-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4 I9 p4 {1 k+ a; ~, }: V" |' Fmso-font-kerning:0pt">“) t4 Y( U- l- M3 D
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6 _, u4 @. p& z! I; D3 D3 umso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐* c. h# C1 H9 I$ v1 b
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5 j! L1 I; s9 g3 Qmso-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2 T6 i" \. V; q1 Amso-font-kerning:0pt">“: E( f2 A. g& P X6 c0 qfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
- G5 s; w8 @( x! umso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">自由、平等、公正、法治2 [) H, D. J3 j' ~' m. i$ ?( ? o6 ]9 imso-font-kerning:0pt">”9 G0 J. y! p1 @font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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) x3 ^' s1 [- }: k$ ~# {0 Bmso-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5 ]) L- b, A8 j. ]/ ~8 Xmso-font-kerning:0pt">“* J% a" X; h6 Y4 H3 T* |
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! A% N8 O" r& z+ s, nmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">爱国、敬业、诚信、友善; l" k' [2 E7 k C( _/ L
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9 Q( F! ~. q* Y2 ~- Vmso-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。* l$ ~, v6 b: k1 pmso-font-kerning:0pt">
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2 j! ^/ k9 ^$ k* C. K( ATahoma;color:black;mso-font-kerning:0pt">就好比刚一位兄弟说的，我们作为秘书，有时候会遇到低水平、低能力的领导，但按照契约精神，我们既然进入这个行业，拿了工资，就必须做好我们的本职工作，服务百姓，服务领导，这就是我们的本职工作3 n+ P% H% m# g, C
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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。. d! q: E: a7 S4 x; U0 \
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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。* y I& ?4 R4 f
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/ H7 O8 y7 m2 qmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这就是孔子提出2 I2 L' k, w9 q$ X+ s
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的道理。这可以作为今天的总结。3 x% h" @. A r7 b( x
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; s& z& i7 n) |- u) ^; a Jmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是上层建筑。9 v1 f0 s) j; j: x8 M
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, S9 C4 [7 l5 z5 H6 T, Umso-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。4 i' ]1 M# Y# Jmso-font-kerning:0pt">
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