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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0 V6 k3 A; J& O: uTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第3 |2 L( R- a. t8 c: k) G( lmso-font-kerning:0pt">1$ F. K2 }+ u& s9 e9 b: g( @! z8 U3 Jfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;! i/ A3 T9 v' B0 P
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mso-font-kerning:0pt">子曰：7 ]" J) H c& g& o
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。, |4 m1 M, h7 L9 ^3 Q
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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。9 r* C$ D5 _! ]$ X, w& A& o% c6 emso-font-kerning:0pt">
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mso-font-kerning:0pt">孔子说：0 p( N( ~4 g- l. t# b- N( t10.5pt;font-family:Tahoma;color:black;mso-font-kerning:0pt">“- z) m7 a' n* z+ f! l Z
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9 U; x+ Z( S0 J2 t+ bmso-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。- n0 d v( Z* n) J- O$ C5 h! y% 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？ B% K! `0 c* u# fcolor:black;mso-font-kerning:0pt">
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( q0 J+ G' Y% A" j3 lTahoma;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。* v9 p! e) p* V6 [4 L- 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* C9 C; a( V# p8 p8 E; `
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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3 B" j+ F- _0 S9 |
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& J8 [4 y, w' ^, b" I; kmso-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 Z Z: M% r) `; p% X1 d# cmso-font-kerning:0pt">——9 v7 I4 z+ p: {. s! H
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; ]+ K. w3 ?% { ]4 x$ R6 amso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的0 a% {& o( L0 `& H: f- N& qmso-font-kerning:0pt">"5 i( U4 @5 k5 z% `& P6 Q! C
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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。2 r% Y+ }) i+ u5 }6 n% s6 G \mso-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$ ^( Z5 ?$ B5 P I: Q2 s1 Z: X" ]4 Qmso-font-kerning:0pt">
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# E' J& `3 Y8 P# j$ }- 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( l4 g& l9 M' Y- E1 d
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! ]5 c- @: M2 C5 d& H! p# c2 ATahoma;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7 _9 e7 P7 x a6 _, Y, R
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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; Y# x! {" h9 T+ ~/ C7 p+ K. Rmso-font-kerning:0pt">——2 i- r& _1 f( r0 E1 s" V- Sfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
, _7 R. m! |, B- w' Y/ ~3 Gmso-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 v% Q2 K8 w! q) x* R
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# N( O5 z+ \4 P: l2 D8 D7 h6 `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”& u# g/ d7 L, [9 N
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说' ]2 c; U! M% |- B! d- g5 l8 q( M
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0 q% h( E: o) M3 Bmso-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。: Y3 N3 s& ~% \) [2 i. D
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' f1 k7 l: h) r1 B5 imso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">本身就包含着德治与法治相结合的观点。( t# _9 e4 `4 |9 M1 h' c
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Tahoma;color:black;mso-font-kerning:0pt">以礼仪道德，民治而心服! o3 i% Z/ _( W0pt"> ! J. d6 H3 a5 hfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
! y9 ?' ?, P4 D+ m! A+ q8 S: g8 U; U% Vmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">人性本善 L/ \) d6 w1 `7 I7 C
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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. u' T/ T# n0 U/ }3 J" [2 ]mso-font-kerning:0pt">
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% W# ?" G! z a3 PTahoma;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0 x: k4 o6 c$ H( A- ]mso-font-kerning:0pt">
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8 K' D6 R- C& M4 vTahoma;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！# J1 H. L2 o! ?/ `. c4 i X
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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& ?* X5 ^) D7 ?2 @" o' H6 \' O; vmso-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+ \# a* w, E- u2 @: H5 smso-font-kerning:0pt">“; o. d3 o0 v7 ]" Y+ P: v* O! G+ @
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题( l2 q8 I0 P% V$ ~% ]# {" m3 }/ X& amso-font-kerning:0pt">”. Y- ~2 h9 t1 }% k* a# L
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴8 [# i3 E1 c: ]- Y9 v r" b tmso-font-kerning:0pt">”9 l2 k* P5 [- v+ n1 T
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+ M9 n; X7 l6 Smso-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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4 G8 a6 G! ^; a0 R: x& 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9 u' q. Y( @2 u N4 Y X6 q, k0 S! [
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0 }# J8 }( P& V {( Kmso-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。2 \. A% \- {+ U) L* ~3 L. v8 _mso-font-kerning:0pt">
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! ^( f4 f( B: ITahoma;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7 I3 R5 l0 O4 z) p; K3 x0 jmso-font-kerning:0pt"> % h7 H# r/ j4 D/ f. O; g! sfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;! b) R$ v% }" j, [( C' r J
mso-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。( Q7 p% Z: o |, T" ?
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& E9 \: n$ `+ o z1 vTahoma;color:black;mso-font-kerning:0pt">孔子的继承人荀子，明确提出了3 f5 e& z7 f& Y$ L0 C1 J0pt">“: `* S. Z1 J% r- Q! fTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
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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。" R6 S3 p& Z9 v8 j# D
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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！0 m* J1 N% P% Dmso-font-kerning:0pt">
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2 Z# n1 R- Y2 D+ D* {2 |4 h( tTahoma;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：: U9 m. A' w |# ~+ qmso-font-kerning:0pt">
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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 P- ~9 G( p5 o4 i d
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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 f F- V9 |# 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。0 [6 r3 [0 I5 g6 a: t; H( q) g! |
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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1 X; t! a( o# B4 E8 T# g
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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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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！8 F* ]2 Q3 E% S! F# Smso-font-kerning:0pt">——* C P" c& g8 d
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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8 J2 k. q* M1 Z, G' B
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{, P2 t: G5 U3 {- d' E* fmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼1 A2 D8 [, N1 l; S. B6 }
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1 k" W; h+ r. V# s5 [7 e$ Y# bmso-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：+ n7 Z C% K% L# C5 |
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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! }( j. X# V, S6 I3 O# `) `mso-font-kerning:0pt">”( ~( _" ` g! ^" ^ \
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼义生而制法度 I* b2 _1 S1 F" M
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; w; W6 c* h+ |9 G' rmso-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8 V6 {3 C9 A8 _- Emso-font-kerning:0pt"> “- p, \) ]! u9 g
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">治之经，礼与刑( F H/ {6 h( q7 k) C. y w4 rmso-font-kerning:0pt">”; D4 J9 }4 X+ d z: ?font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
$ x1 |; e% z2 A# Y6 l( e" \. P8 K) Umso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子3 ~7 s$ c/ ]- C$ E. Nmso-font-kerning:0pt">•4 N7 |5 u O! D k& u
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( I" W. H, e( ^. L" q* @9 Zmso-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2 W. p# w p, ]mso-font-kerning:0pt">“7 ]( ^8 B1 q3 p# U, f
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼尊贤而王，重法爱民而霸: P- U0 n' O; {/ A! `, f3 Smso-font-kerning:0pt">”/ o* y5 p7 f1 A/ |$ u9 ?
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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* z! E) N9 a2 Rmso-font-kerning:0pt">“5 W! b# P$ r8 X' N) E6 V8 Jfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;" W3 w* v2 ^1 J1 o: W: \
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mso-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。, f) M% e: K' L+ ~8 gmso-font-kerning:0pt">
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n8 o: \7 l( A9 J; C, q4 QTahoma;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7 ~# ]% f4 @ L! u0 l/ }
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9 I7 W1 p5 f7 w" W0 _1 D7 ~mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有大跃进，大跃进不反思! Z" T9 B; \4 }- I! W8 U. Tmso-font-kerning:0pt">,& [* I0 z2 S$ p& |0 W" `
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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 x' ~" R0 d. l: o, J, A1 l6 Emso-font-kerning:0pt">
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9 K- W$ N l- K/ s2 |$ yTahoma;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3 V0 z3 A5 B. ?% X; C# z
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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* Y* q; R/ N: S9 Y3 p: S0 ^
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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6 l; t* f' [& g0 }4 l% ?3 o$ cmso-font-kerning: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4 p# g: |: S/ \, K0 g: q1 Gmso-font-kerning:0pt">
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/ j v( _( v( Q8 Y5 S8 w; L1 sTahoma;color:#006EFE;mso-font-kerning:0pt">新手：9 X" ~% C: O/ J5 s/ u# I$ O. F7 D0pt">
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3 J" h8 k3 D& _$ T+ ~: z+ ^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。# C4 J8 a1 y( v) `7 P5 W) m
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' Y( o1 O( A/ o( [, aTahoma;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。/ E3 j/ I ?( S2 fmso-font-kerning:0pt">
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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。- t/ N/ D% j, J0 A3 i% umso-font-kerning:0pt">
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( @2 p# _8 S/ j- c, ^. n4 _Tahoma;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。- j# ~# u" M! c2 B) O+ t- F0 q
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8 v1 F; \, k1 ?" rTahoma;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。, d6 ^9 @; y8 l* l* j/ ?mso-font-kerning:0pt">
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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。$ U+ s0 A8 |5 n) i
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Tahoma;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。+ F3 Q2 b9 {' @" R
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font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;: f: H5 f/ B" c% W9 [% y; \
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。3 L: E l, s* u
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& a( A+ U1 L3 ]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4 ~. U- }0 `/ b- M
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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' u# D9 F7 E: lmso-font-kerning:0pt">
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0 k/ M- M S$ k" ^% gTahoma;color:black;mso-font-kerning:0pt">不敢扶是因为无法，不是因为无德2 Y, [* b; y; p9 j& Rmso-font-kerning:0pt">——5 M& c/ G4 v* P/ c! S/ ~font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
3 Y' z# f% V) J5 k+ J. Q& _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？! s k; h7 a' a' D- ^ I1 Q5 c
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mso-font-kerning:0pt">礼% y Q; M9 H9 f1 s7 rfont-family:Tahoma;color:black;mso-font-kerning:0pt">”4 L/ [! k, d- W) D* q4 R2 \& K; Imso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;9 C3 W" J4 g9 Q, V# c: i* d
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0 l2 M! k6 O& vmso-font-kerning:0pt">的关系上，荀子继承孔子的观点，认为礼是高于法的。% |: V" \3 _" g: v* j0pt">——# n4 g1 B* B0 c% p* Y5 e7 v& X" PTahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;' K/ l. S* B- f: r# V
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 ?( B6 [3 Q+ P G- _
mso-font-kerning:0pt">——. V" u9 g; N) k" t% W ` B6 t- r( qfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
. g( p5 w( P, N# c7 n8 ]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" n7 A1 s% e n' B8 R3 f& ^mso-font-kerning:0pt">“' o, V x" y G1 d! }' X$ k, _
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">三个倡导: T! v3 T% `1 ^( a% s' K; Pmso-font-kerning:0pt">”" M' q+ O" v" Q. u5 [7 u
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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, T E" @' M1 j; f6 w7 cmso-font-kerning:0pt">“7 D: D. G, o! s1 _4 N s2 l) @
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( _, |" [; M6 b0 k/ Fmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐5 y; E! @5 h0 q. k& l# b' q# V$ K
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' D+ a+ s2 r# [6 v* X7 [mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，这" @, I3 p6 Z2 R! \% u$ E8 m9 r
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mso-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$ b* v3 o3 P$ z* A
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" z" C) M: _! M* `mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">自由、平等、公正、法治# V* i5 ^. F9 `' w) ^- t' n, [mso-font-kerning:0pt">”$ o) W8 y: y- b/ b( }font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
( z$ [, Z: |) X& K. z7 X5 omso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">，这- H+ h) n$ _! U) p3 b# G1 jmso-font-kerning:0pt">8- b; V: J5 S7 [8 X- Tfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;; _8 n6 Q+ V7 a: L
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: n5 j' J. R- ^1 O
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">爱国、敬业、诚信、友善- P; V# I) s Y7 k4 p- [
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mso-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。4 ~1 t2 ^# y, {+ L! Jmso-font-kerning:0pt">
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Tahoma;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/ `, A* i9 y {+ x" a7 fmso-font-kerning:0pt">
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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。* B: ~; d3 B: S( qmso-font-kerning:0pt">
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* N# c7 a- Q5 Z9 j8 k5 z, w1 L( W4 W* zTahoma;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。/ J% Y( \ w/ v. W
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">这就是孔子提出, L4 \5 w& {5 }3 f- U6 y; F) `
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/ ?$ b4 r- X7 g5 ?5 umso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">为政以德' V! r$ G l( h2 g1 ?mso-font-kerning:0pt">”5 ^5 I. }) ~9 E
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2 z P4 c9 B, I; O4 z0 X2 L/ x5 Amso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的道理。这可以作为今天的总结。8 h+ }# G, \& I4 k# k# O G# Q' imso-font-kerning:0pt">“+ W7 W" K) C# j% t% h8 Z0 Q. Tfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;( G$ @/ V5 [+ z. M
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* e- z, y0 N; d x8 Smso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是基础，% v+ t& X6 t; S4 r/ J
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8 u) Y: C/ i( \3 x, y4 rmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是上层建筑。/ T5 ]3 C) y" m; Bmso-font-kerning:0pt">——$ }+ k$ U" M [: T7 A! r
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) [+ }8 m5 M7 {/ pmso-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。2 p5 ~1 S2 J3 q8 F Imso-font-kerning:0pt">
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