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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： : q: r+ G& H# @+ K- i: _mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:
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. w6 x( Z" M* O7 a" p6 MTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第- g p; Q4 Z0 P' tmso-font-kerning:0pt">1# [+ q9 B) P2 W3 D" Y
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# C# n) L; G- l5 _5 j5 X% Pmso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。2 H: {, C# m% p2 u( v/ v
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* G3 y) v" x9 Q! ~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。* v2 j, ]( k) d; p, q p
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5 e9 a8 S. o! ? h- C3 U- ]mso-font-kerning:0pt">孔子说：" u! ~' p7 A5 z* J7 v; z10.5pt;font-family:Tahoma;color:black;mso-font-kerning:0pt">“$ X! n/ ?1 O$ n9 ^7 O9 nmso-hansi-font-family:Tahoma;mso-bidi-font-family:Tahoma;color:black;
( w7 t. V; I! l P5 c$ ^mso-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 k: `( e! i5 e/ D R- mmso-font-kerning:0pt">”
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- l. }; ^: y- Q, o3 |' Gmso-font-kerning:0pt">问：这句话表达了孔子的什么主张？9 t! k) T2 U9 o. B2 R
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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。* e/ a% h, q8 t9 @1 h7 t: {
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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* w8 n5 w& w& n* p* }) i* Hmso-font-kerning:0pt">
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( t; Q" P/ z$ @8 @" O8 FTahoma;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4 |# B0 D0 B. A/ amso-font-kerning:0pt">
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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" V& t/ C' q) k* Q' J! J
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* {. ?7 {! @) G+ P9 l: E2 `3 b/ rmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的* p: x8 t, _7 {& n8 D; z9 Z
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+ F8 X0 l! @4 B4 M' wmso-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。# C: |$ ^; a, K- I% I
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- E0 K1 d0 U7 s/ f! J3 N) vmso-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, [ t1 L* i* b! r6 c8 A- M- x' C
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0 X' e4 A3 A. k% F; `, iTahoma;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/ k; O. ?' y( S; wmso-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 R, |8 |2 O" r; k2 rmso-font-kerning:0pt">
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7 R7 i9 Q9 V* mmso-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。( D, _; l9 h M$ g0pt"> 4 c1 c1 h7 a1 e5 R Z6 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”$ G' M' b9 `$ a
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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* A0 X) Y; G& I) J/ _$ U1 ymso-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！5 T- ]6 \( X2 Y: H
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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8 @& R, _3 z* x( Imso-font-kerning:0pt">
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+ Q8 ~3 E; f& O$ } C1 mTahoma;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4 o' {- a9 `; ?( T* E
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题) H/ ~3 s6 A! E* U" T( Bmso-font-kerning:0pt">” b# q, I1 X( |/ P. G
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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。, z8 u$ L3 [8 V4 d; Amso-font-kerning:0pt">“& t% a' U# y5 L" U
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0 L; p' o. Q3 J7 I7 n6 @mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴( R$ M+ v- w- Z. Vmso-font-kerning:0pt">”$ C/ j. k" v# B4 \, H
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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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