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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： 5 f B' a- K2 H5 v
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+ D9 \% y- W1 }$ j. f/ DTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第! m1 n* y' H1 j' m$ d8 m5 ]
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mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。* h0 l0 h# _' b' T
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4 f q, h& _% R1 I+ r8 [3 l6 a4 ITahoma;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。& f; U& P) r2 }3 W0 jmso-font-kerning:0pt">
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4 e/ ]% c* S/ Q- R4 Xmso-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。4 o1 `+ ^4 L( y# i5 r
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$ Y1 F; T/ B+ k% J1 @5 O+ a& KTahoma;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。, g9 D, A6 q Z# _ @mso-font-kerning:0pt">
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3 \3 {) I. C, s8 _; N# w* bTahoma;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* G, x2 X! B6 R& C: z' Z: v1 H6 z( gmso-font-kerning:0pt"> 8 F5 R1 { f' M
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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* P1 C9 c, Z+ {; W% y$ [1 F Nmso-font-kerning:0pt"> 6 l0 a, {7 z6 K$ h
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, R6 }8 Y8 W9 y7 K. c8 x7 m/ Umso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的# d; c( ]/ D" C' Dmso-font-kerning:0pt">"0 j' ^0 _+ X3 X9 g1 ^
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3 V- t! k* q. i4 J' A4 }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; W1 f: V3 ]" w' U9 c( w
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- \7 M3 F- {5 p- m- v1 }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 Y2 n8 ]3 \: @- E5 T# I) Omso-font-kerning:0pt"> : p. I8 L% A6 |! ~" H+ q0 C
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7 Z6 [( Q7 M1 f+ w) I2 d( XTahoma;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; [3 b0 D: A4 y4 k; ]
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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: J% |! }. F- W* C% `' E/ qmso-font-kerning:0pt">——1 ^3 a) P1 G# y5 j8 ?9 q5 @3 k2 efont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
9 X- b& K7 h1 c% ?9 t: n5 N' ymso-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？% ] ~" `: v( M
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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& Z* g% Y. b) ~) E( Jmso-font-kerning:0pt"> $ G5 ~$ }' K$ u
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% K/ T9 [( h) B4 ]/ a! |/ @7 eTahoma;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1 K. ?7 Y; d+ i: `- j6 @
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0 ~7 L3 \. W8 M; X" C" NTahoma;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！2 G- ?: Z/ E/ `# U& X* ^& Umso-font-kerning:0pt"> 6 Q3 h* y& ?3 t: I9 J, u( n q1 H& Q
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6 i: A- I; _1 s- K2 ETahoma;color:#006EFE;mso-font-kerning:0pt">Leslie) X9 T; V2 H& o$ ^10.5pt;font-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
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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, d3 a! b. k+ P5 J* M5 T0 z/ r: amso-font-kerning:0pt"> I. x) B+ q5 J$ o% s
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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( `( }: O6 M, e! R& k$ \. P( a: fmso-font-kerning:0pt">“$ U% X+ [, A1 l
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题 C2 }% }+ h9 R/ \
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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。, J& `2 M- k4 ] ]( }( W+ L5 ]mso-font-kerning:0pt">“ O# P( ~5 X/ Q! E2 H
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴5 f" L# y) z9 m* p6 _7 zmso-font-kerning:0pt">”, U- M0 `, |7 W' I2 ^7 _
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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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