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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： ' d G& l4 v5 ^. V4 z; C. e5 A+ g8 m
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# d4 {- }& `* E) T' rTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第7 w, S1 k) }: {% E3 M7 d
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& F$ _0 q5 w6 omso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。* |5 C& C4 V0 d! F4 Y1 ^ Z& }color: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。' [! Q, W) b: \& L$ [8 X& v+ j! H
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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。3 p C# g7 }2 t2 q J
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+ [- {9 w5 F, lmso-font-kerning:0pt">问：这句话表达了孔子的什么主张？( D2 Z, \! T4 H# [- `color:black;mso-font-kerning:0pt">
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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。6 S0 H% t k* O
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9 `/ h* ~* Y6 d, i) ?/ cTahoma;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4 y C3 g& I& }# m; @2 b) _! y( Q+ _7 p
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& c1 r. A C! z8 f7 GTahoma;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. ~9 m* r8 V, a! K
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6 v% T" x9 u9 M( g! u( Ymso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">是的，这就是孔子说的$ w. V4 O, W$ }8 X7 @
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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。+ _1 Z. }" z7 V& a
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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6 R) ?0 o0 F U& T! D2 R/ q
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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/ f+ h" K# v6 T: i! o
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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! G# z' l5 Z R9 H- E N
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+ w0 {8 \4 x+ J$ Y% 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？, k" d/ _. X4 p9 W
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">基本赞同。孔子所说2 X# D/ R4 a- Xmso-font-kerning:0pt">"" C2 _' {; j, Y' i4 n" z% v+ c: }. k
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4 Y' b* a' A* W W- r/ d7 e+ dTahoma;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& E8 S1 M' G* F% l8 N
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3 b+ s: |7 ~/ E5 t5 RTahoma;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！8 w/ x% r6 S6 k- c- @mso-font-kerning:0pt">
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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( \1 N% c1 |* Rmso-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$ {) X8 g$ t- L" ^ Amso-font-kerning:0pt">“5 j9 g! _( a0 V' r+ ?" S) J
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题: m/ o2 w( b/ m3 N* e' P! 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。9 \2 L3 t& W4 m( h( P1 k" j* ~mso-font-kerning:0pt">“+ ^- i8 o% j, v9 i W; @
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴' S9 h4 ^9 q [8 w( O
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* s* T& y9 z9 \) ^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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