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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： / I b; l! X/ ]- [" y% ]. W; T
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Tahoma;color:black;mso-font-kerning:0pt">今天下午，我们学习讨论《论语》为政篇第3 D! v+ l# f( _
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' S& i6 u) D2 ]/ J f4 mmso-font-kerning:0pt">为政以德，譬如北辰，居其所而众星共之。7 O4 r3 ]( e7 u; l8 } I+ u: `
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! m8 t2 c8 d7 u( P1 q5 g9 q! c {* {( |) ~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。7 k* g% {1 s7 r# _* J6 t
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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。9 W& S0 n* B/ u! _6 O0 X8 Kmso-font-kerning:0pt">”
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0 n( H. Y, a# d sTahoma;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。2 p& A! y3 x/ N. gmso-font-kerning:0pt"> " L( F4 l! R$ j! 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% c n3 w" D4 B% N( dmso-font-kerning:0pt">
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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 } \/ w1 c. E' ~1 fmso-font-kerning:0pt"> * C# I8 l2 Q g; U8 V1 D" m
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+ `1 l9 f. h1 S% ^! M$ X: ymso-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! u4 S# F, z- z; X% D" p0 cmso-font-kerning:0pt">——& X9 ]# t3 X" A; i* E
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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。# q" e* E+ Q4 V) {2 P, dmso-font-kerning:0pt">" 9 [9 P) \8 Q8 k# F9 w
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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2 u9 ?- Y' a( |/ h; `5 U, a! G
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; J, c0 H H: t& l( j! D% oTahoma;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) d! F( S) y4 u9 a3 a2 E7 ~2 k. n
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m3 |! U" o" F& M3 [% m8 @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 N1 Z1 q( ]; m2 S
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5 K0 H) K* h4 u* B! O5 ], e+ Zmso-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？3 R. j' r4 Y; ~' jmso-font-kerning:0pt">——6 K) o: F: p" A2 i% |; x6 H3 M
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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" N# }$ W' ]# dmso-font-kerning:0pt"> : ~2 D" N/ m# C4 k. X# H
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2 h8 {4 t+ x* v6 a" Y9 m/ R: FTahoma;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！* o5 @# U4 b: }, X9 u8 T% ^mso-font-kerning:0pt"> 5 }: y# S" X( | D6 t6 H7 q7 R; Y
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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3 G* S' J8 I* a
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9 _; ~3 M8 p6 C5 O$ [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4 u% X* k! h+ z0 y
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$ K0 |* ]+ n7 ^& Z, }; tmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">细节问题! W8 z: v# \; A+ Z: T! Fmso-font-kerning:0pt">”: F4 `- L- N- B# X& g+ Ufont-family:宋体;mso-ascii-font-family:Tahoma;mso-hansi-font-family:Tahoma;
7 U9 V" Q* A+ x4 ]" c6 T/ B* R* q+ Pmso-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。0 S# v$ \+ H, N, P4 ^
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- I) C+ H- Y$ W! b3 A3 gmso-bidi-font-family:Tahoma;color:black;mso-font-kerning:0pt">千里之堤，溃于蚁穴. M3 W4 C$ u& j( r- Qmso-font-kerning:0pt">”0 Z6 a+ I$ k, G+ q9 s7 Q' R, C
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