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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： 2 E$ t, k/ L9 x }mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;mso-bidi-font-family:, S+ L+ O6 ^ [( f) {* B. A% C; B
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! Y+ j, r3 l) }3 N5 r+ uTahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第6 I! s; m5 V ?/ |mso-font-kerning:0pt">1+ e# q5 p* K! [" n
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mso-font-kerning:0pt">子曰：8 K( e& O. m, n. }0 i$ ]4 Qmso-font-kerning:0pt">"7 x! ^; g# {5 a
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$ T& G! m4 _' i& O. ?mso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。, G0 U& T2 @; A$ w+ ^5 x* Ecolor: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。% F7 ]0 L! w+ Q, T9 { d* {
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$ E+ R! h+ B: _* X4 I' k1 Q( Rmso-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 m1 Y i1 [$ m6 fmso-font-kerning:0pt">”
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mso-font-kerning:0pt">问：这句话表达了孔子的什么主张？, O# W9 s7 _* S$ R1 ucolor:black;mso-font-kerning:0pt">
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9 d ^. j' C! _ J% H$ G4 l# r: ^, wTahoma;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。* t" y2 H8 m9 _+ U
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" a. J# w5 E6 y. d( k) F5 V5 c7 bTahoma;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2 I2 P& o1 c. @) @
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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 t, y8 ?5 V7 Z Z; g- s8 Vmso-font-kerning:0pt">——9 | ^! Y5 O u& r, p
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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。 \% M% D: x% {# o; N9 Wmso-font-kerning:0pt">" ' j% B& T. _5 L4 {! F3 n6 n! C
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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; {, l5 T+ i/ b* }. X: m# Cmso-font-kerning:0pt"> 0 F2 d4 m! y% u; ]9 X3 g' e
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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) L0 @3 H& f7 e. J# V
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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( Z9 L0 t( u$ I A: ^9 }8 omso-font-kerning:0pt"> ! o8 ]' o& z1 J! L9 y. `# w
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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) G6 U! h7 j# U! a
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5 b6 Q1 ^5 d6 c/ c7 X! ?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？" K/ M+ D. b# m4 K5 w. x) z; [7 h. l
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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: h8 c$ y# x# ?( |( O
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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！ q( p0 D+ e& s* g" Xmso-font-kerning:0pt">
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5 z5 C$ p% L* ]( j* y# ]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5 e; c) H; D# m' ]3 Y2 [% i2 `
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% K7 {9 r2 O* c! t. k+ OTahoma;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+ G# j, g% x* H F( X. \5 z% Hmso-font-kerning:0pt">“8 i2 Q' G( J+ n: X3 x8 }
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mso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题1 x( q$ |9 k* V2 @+ S( @1 }4 Imso-font-kerning:0pt">”7 L7 L- p$ W6 M0 W& \
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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。" ?2 T6 @0 \; |
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+ k8 _6 s) a* j+ cmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴7 K0 \$ }8 U C( @. |mso-font-kerning:0pt">”6 S8 i( L7 A3 h" Y* L
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