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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Tahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第0 s8 Z& N4 d' j6 \1 w: x
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mso-font-kerning:0pt">子曰：, \- M0 O$ f) n8 k1 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。1 @. O3 Y* b9 z0 s; p+ h+ P$ \: Ocolor:black;mso-font-kerning:0pt">"
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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。* l+ v9 o3 O, A3 i
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; z* g" C" |5 D4 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。2 F9 q0 N+ V1 |* R1 Q+ {
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mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？7 n/ A; t4 c; ?5 _
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8 Q6 P* ^. G! H! p- {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。. S( F% v. c) s. M) w3 Umso-font-kerning:0pt">
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/ S. z- k$ T' k; o5 c8 P1 ZTahoma;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 ?0 G$ y; r% T. nmso-font-kerning:0pt">
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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$ }) }$ w; v* M4 o, gmso-font-kerning:0pt">
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, F) D E' i, p7 vmso-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, r6 d& }: Q9 V0 ]) y/ C. h
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' p' }0 S+ m; e9 i* ^7 Z, a/ hmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的0 [9 \0 }2 L9 omso-font-kerning:0pt">"- g+ b `: V- r( S& O0 Q2 Qfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
. h! _2 L* g9 b" {' kmso-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。1 l# k5 Y, U' J( o* P
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2 q1 S3 i' K$ c J0 s8 J" j) gmso-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% X" a1 L* g# V( w2 zmso-font-kerning:0pt">
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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$ N; J/ y3 U# k1 r! y" @
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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/ k( b! w/ Z) |5 ^! _& Q& Mmso-font-kerning:0pt">
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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) I' _/ g. q3 U4 ^8 [! u. a
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' i2 O( I! F) L9 R8 F- h% I5 Rmso-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？7 C9 \. k1 n; c8 `1 Dmso-font-kerning:0pt">——0 \; t/ \* v" _3 W
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1 n" o/ H! L2 N2 s [* fmso-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。! m! H: [, d4 u& G4 A1 \ F
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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”) \3 G+ v( r2 W5 p
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说3 {3 r1 f( e$ M6 z: \( t; Mmso-font-kerning:0pt">"# S4 v5 a/ e" t/ {8 ]! I0 h" nfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
' X2 ~4 E h' a9 r' C! ?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: k' R% F; g- ]mso-font-kerning:0pt">"+ c5 ?$ y# ]7 Ufont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;, H6 f: V; U: @& P
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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" q6 v! q& i& X- Q: j! q0 N' r5 kmso-font-kerning:0pt">
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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; H3 \- Y1 E, M) |% O! f7 Omso-font-kerning:0pt">
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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！- f1 P% }( Y8 _0 K
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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0 Z# o& W& ]. {7 q5 N6 h
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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2 i- M: n; E q
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4 |: T" }" R( u! ^% m) Rmso-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。" f$ ]) w7 Z/ h; P% n9 O
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" \, ^0 J, B1 N; a: `/ Imso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴! J1 m" V! b4 O5 Amso-font-kerning:0pt">”$ K `! A4 B. B' {: Y0 z+ V
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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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Tahoma;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0 Z( A% T1 x/ V. f qmso-font-kerning:0pt">
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7 h4 a Z5 w* ? F. sTahoma;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; o8 T: B$ P4 @$ }
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mso-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。( y/ H- ~" i# Cmso-font-kerning:0pt">
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5 ?% Q& G1 l2 ~+ A: E8 WTahoma;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- g0 c# E' \) V6 }mso-font-kerning:0pt"> k8 H g4 l/ Y$ O) Z- P8 _font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
( {/ ^& Y: _# a5 @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。4 q# w$ F& n0 S! o% U0 ]mso-font-kerning:0pt">
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) R7 S$ g2 ^ I6 bTahoma;color:black;mso-font-kerning:0pt">孔子的继承人荀子，明确提出了9 b' {$ \4 x+ i" \9 b% T/ V; E0pt">“, b& K- @; x% `6 `4 D9 R+ M( }Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;3 r$ r, S* G3 [' _8 k# j7 K
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3 J* }2 x9 f! l: {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。5 S" ?. W. Q0 S6 @ W: _8 e/ \, s
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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！& P5 `$ C% L/ e2 O5 {
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" J. f+ j% N F0 pTahoma;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：7 V* K, p1 X9 Q. x4 c0 v) vmso-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 ]9 Y$ ` W% ?% @$ F- Zmso-font-kerning:0pt">
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+ m5 @" T! P( \% Rmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题, d2 d/ K. ^7 g- i* {/ Z* {- Qmso-font-kerning:0pt">”2 S9 s8 q6 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。9 m1 K& R$ [* P) X9 }mso-font-kerning:0pt">
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9 m4 D1 R6 f0 nTahoma;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4 q; F, d- k0 u! ~# _- b6 G
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) G" K+ u, n9 N, `9 t; J0 STahoma;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！, v+ i/ s6 Z5 L& @0 F2 f7 W' ]
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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" _" n% m/ ]: k( E
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼; }/ ?( d# ?9 F3 ?3 ~/ i% u2 M" ?* U$ Omso-font-kerning:0pt">”% I+ L) ?# X2 V6 z
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mso-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：0 B% H3 @* Z$ umso-font-kerning:0pt">“& a. J& C+ |* @$ d1 O' r z
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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: ]8 E& ^6 X% G$ _
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# q9 f3 l ` U V4 amso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">礼义生而制法度1 a) j. o# B8 g: S" I Pmso-font-kerning:0pt">”: C/ {0 X& s' b6 wfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;1 J9 Z; Q0 T7 q( d2 i% X
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">（《荀子, f5 U, @% X$ k" s0 b; dmso-font-kerning:0pt">.* E# A0 q1 W" Q7 h9 k3 Q; z) Ufont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;4 c2 f6 A" W: r$ A8 b+ J2 q
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 M. r2 e( O* z, ]. V, r
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">治之经，礼与刑4 x& F4 ?3 y7 m1 }" i# ]$ | [mso-font-kerning:0pt">”6 m: @6 L$ G, [% rfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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8 a% [1 Q8 H a! ?' s! m( C V2 h' l' F8 Lmso-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0 o0 J- o. m/ Y2 p! _ P* Y8 }mso-font-kerning:0pt">“! E U4 V$ Z/ _, a: A& t: C efont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;0 v: i. B' i# I
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">隆礼尊贤而王，重法爱民而霸7 ^! T: O5 x$ ~0 l; K9 E* z& F; cmso-font-kerning:0pt">”" Q+ n5 U ~# p& z' y8 j3 G/ l
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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* K3 p* z; y) ^# A. Emso-font-kerning:0pt">“2 d N/ E! J/ d# Q" T* x5 {: m
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- m6 p, N. V) P7 Q$ ^4 gmso-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。) @2 U! q6 j2 V8 F! d$ ^% o( v7 r; `
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/ Z3 g) b' k0 E$ F& i Zmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有整风，整风不反思 y3 q# y. P w- F7 T) j9 jmso-font-kerning:0pt">,2 D2 g3 R7 n# q! m- X- `
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">于是有大跃进，大跃进不反思" h" F) ~2 c/ O w1 m4 l8 g" q
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/ }( g2 R& e( ~' J: X; ^$ Vmso-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, W C3 Q7 }0 o8 @mso-font-kerning:0pt">
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0 \) e' S7 r9 X5 cTahoma;color:black;mso-font-kerning:0pt">过去，天灾人祸，天子常常来个罪己诏的。' C7 \+ a- \1 c; N+ cmso-font-kerning:0pt">
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+ N& c* V: y$ H' z& [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 t- N+ c6 u; ?5 W4 G8 I5 b
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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- G2 z6 f, @ Y( m1 J9 i
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% T% a" h. z. }! Y5 ^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8 ^3 ~: c/ m! jmso-font-kerning:0pt">
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% z/ p+ Q3 B! q# sTahoma;color:#006EFE;mso-font-kerning:0pt">我本善良：0 ?7 D" f; u" g: K2 ^, L: z3 M
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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$ q6 o" e9 O8 G+ i
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Tahoma;color:black;mso-font-kerning:0pt">隆礼重法，相互补充% A; b- v7 W+ i/ }0pt">
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1 ]$ y6 Z4 X3 j$ x+ g! t; P, `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。! Q3 i- u7 y) x. Y; q& r( ], emso-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。% j5 c& A1 `$ [mso-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。. Y" ]. [1 a/ k/ w! Q5 I) `' O* umso-font-kerning:0pt">
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2 p6 U$ _! j+ v4 o, C/ K7 V yTahoma;color:#006EFE;mso-font-kerning:0pt">我本善良：3 g4 U! N( Z9 L$ P; ^0 z
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5 d5 [, b1 `& O! y& P( j2 d& W. zTahoma;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。6 Y S! A5 @8 Y
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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">秘书也要有德：想领导之所想、忧领导之所忧，是根本要求。# K& B* ^3 v3 _5 x1 l
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Tahoma;color:black;mso-font-kerning:0pt">法治是根本，德治是补充0 R# v! I3 r% m0 }
0pt">——& O- I% p8 ^/ ^. `Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
, v; Z: G) ` v9 ^2 y6 umso-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。) r8 j* }! G# }! p; U( X0pt">
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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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6 a2 V; k9 B" D& b1 t8 Z2 g. r. ?3 |# i) w ?. D, b4 q( N; m0 q
mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
: ^$ s% ]! ^0 G$ H0 R+ Y6 fTahoma;color:black;mso-font-kerning:0pt">法乃与国家而言，德乃与个人而言。" a O( I8 C, g" o* G3 J4 y$ G/ U8 {9 x
mso-font-kerning:0pt">——( r4 Q5 G. H. r2 U5 e, v9 T
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( ^: e7 d+ z) _, P4 H( x1 Tmso-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。5 L" D/ o% X% N6 A; s9 @9 k8 Kmso-font-kerning:0pt">
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$ C5 y0 \) j7 h/ ]5 n( sTahoma;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. K0 c: d3 n! M9 a# K# Z
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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$ {+ l3 x. `! U
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* K; J9 j$ x! t2 YTahoma;color:black;mso-font-kerning:0pt">不敢扶是因为无法，不是因为无德& r9 l& }5 N3 j, y0 i7 A4 Emso-font-kerning:0pt">——+ q5 c& J |/ Y4 _/ ffont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;( |( {$ C# X6 F) w$ p' h
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？; q5 b3 r5 d% { u% N
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! m7 e9 r o* {5 ~: ^6 [1 ]8 ~mso-font-kerning:0pt">礼$ t. Q* f+ M: C' kfont-family:Tahoma;color:black;mso-font-kerning:0pt">”2 f; p- x" j* v( _$ T0 S7 Gmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
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: x7 c$ ]4 ~: @5 @6 w# C4 N- ~mso-font-kerning:0pt">法0 ]0 Q1 C( P ?. H' w6 u
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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。+ ]* D2 `. ]6 g4 p0pt">——% f- t9 N0 Q) ]8 j8 |
Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
( _4 u" c3 w3 f. A0 zmso-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？8 r- b, z* ?$ [8 Z& i2 V7 @mso-font-kerning:0pt">——1 Z* N! R0 ^; r T( \: O" k
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% J# s# Y: O& Wmso-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9 B* E9 s: C* d; B# T4 P1 vmso-font-kerning:0pt">“3 {0 q( P Q6 lfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
z! j9 G, D( Wmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">三个倡导2 a* i; c/ q- \1 v. P q }mso-font-kerning:0pt">” x5 F f. p+ }! W, s( B
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* ?, u5 o# X+ \$ j' h3 J) q: ~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7 b% _6 o$ q6 Q8 Rmso-font-kerning:0pt">“$ E1 h$ V$ N5 Z, n1 f5 T% f5 _1 m
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">富强、民主、文明、和谐: t) t& E! U5 R1 W7 }1 S* f! y& \3 Fmso-font-kerning:0pt">”9 k( k ]1 j$ ~* u4 W3 s
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, O0 v- D7 E% m/ Xmso-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8 n8 B) o. [: f8 k2 j9 \
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9 A3 n' ?2 b$ Amso-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/ C" D8 B! c- l/ Y7 ]% `
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) {7 [8 Z8 b m" B; Mmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">爱国、敬业、诚信、友善. [; I& Z) X7 j7 |9 e
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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。2 R+ @# M7 v" j% }! V7 }" M3 k) A
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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。6 A# m+ s+ w! i' O; d- p# R
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7 M8 y7 T f* c- t3 ymso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">的道理。这可以作为今天的总结。) Z& I3 V* l* V; f, _5 m4 wmso-font-kerning:0pt">“! s2 ~( ], J: A) `( j7 rfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;$ ^0 C$ C2 \3 Y" `2 d: n
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是基础， d. ~' ~1 Q. D" Z/ i2 H% _
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是上层建筑。" ^9 m# H: Q; y% i: Umso-font-kerning:0pt">——9 ~9 N) c/ j5 a0 N/ E0 t" V/ r afont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
9 T: `) b) }& T/ Amso-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。7 A! D) j8 C/ y) H
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