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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： ; f0 m% O3 d$ R/ [' A {9 k0 F9 V( Kmso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:2 @ x0 {2 l8 e8 X2 s u7 [& R
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; E/ F) @- l7 y8 W( hTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第' Q2 d/ _+ b$ k4 p1 M) k
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: v/ E9 d. L* a/ c( U; v! g( {0 fmso-font-kerning:0pt">子曰：, a% i% A5 r1 h) x
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。& l$ k2 n( ?) i" p
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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。$ P5 P5 j( W" X lmso-font-kerning:0pt">
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( B+ {( Z7 L0 x' O7 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。0 t( g( U3 H+ D' ^
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2 i5 g" j C5 _5 ]/ U6 Xmso-font-kerning:0pt">问：这句话表达了孔子的什么主张？) e; S4 K4 F4 o# i5 ~* d: @, G1 R
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. [4 l& L7 S( t- D8 y# A; YTahoma;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。; B2 E% M" m% ?6 p; I- K6 Z6 [* R
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2 U! i* P _0 r y0 Y" U0 O/ hTahoma;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 j) j1 n- b+ C3 smso-font-kerning:0pt"> , X+ f p$ m" ]) v
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. y+ k0 Q/ ^# @0 \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! k! _# c) m( W; f7 _6 ymso-font-kerning:0pt"> 8 d# S: u4 m1 B* ]8 b# A
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3 x. i% |) k4 z! K, P0 s5 S( ^9 }Tahoma;color:#006EFE;mso-font-kerning:0pt">贾陆英：$ g% v. l3 x, E' W. Q' J
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4 g5 h) f Y7 q! P0 M/ Q* b- 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。! w9 I, _6 v) @% D6 @, f1 Umso-font-kerning:0pt">"
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' h3 z. v4 _! u" o7 Q8 D( Lmso-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( E# {/ y/ A" b3 u R; S! k3 R' b# `2 Amso-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* s3 ~" Q: P8 K, h# x: A
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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' ~" H7 \3 w* e; u- l
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: J0 ]" G v7 j+ ZTahoma;color:black;mso-font-kerning:0pt">现在不是都在强调以民为本，为人民服务么 B2 h$ Y6 ~4 y+ g7 hmso-font-kerning:0pt">——( O# \1 y' H7 {: g4 A$ W* L- Z
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* Z8 s( }$ l* i* U4 z5 y& _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 o* D8 A! O2 y3 n5 R
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* h2 x: w3 G) r" 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。. t( O) Q2 |+ z0 {& T0pt"> & \' H& x3 ~' O( S
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4 n# ]# ]0 n% I9 uTahoma;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4 F/ }+ [9 K1 s. d; a, ~* _0 I. C% _1 Q
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+ S; G& a9 D6 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！ M6 q. {: g$ T7 v2 O% Q) ~+ F# E
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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 ~( ^ J4 y# ` T
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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% }5 j8 H( Z& ~0 V. g4 Rmso-font-kerning:0pt">“, _- w4 o3 P$ N6 l% j
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' g3 Z, J% O; A, z& v# l/ pmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题( S+ `" U/ `0 Pmso-font-kerning:0pt">”3 _/ _& J# T; k" q! q1 x
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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。* F/ l5 x7 _1 amso-font-kerning:0pt">“4 r& X/ Y0 g) _" Zfont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;4 M- x0 o! s4 V& V( \3 b8 b
mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴6 k* l. r, ?/ {' n, U' R5 p Amso-font-kerning:0pt">”) ~, H+ c5 r( [: C/ _( M+ i
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" r2 ]; R, m1 r( c2 i4 vmso-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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