Depoliticization and decentralization
Publish: 2021-04-18 20:05:57
1. One of the characteristics of media theory is the wide ambiguity of various views. On the relationship between media and society, one of the focuses of the debate is the theoretical debate between "media centric" and "social centric", First, the view of "media center" lays particular stress on the field of media activities. It holds that the mass media, influenced by the irresistible driving force of the development of communication technology, has formed an independent force beyond the law of social movement. Mass communication has its own mode of operation and logic, highlighting the autonomy and influence of the media“ The view of "social center" regards the mass media as the reflection of political and economic forces, and holds that the media, just like its original intention, is only the carrier of information transmission. Therefore, the media theory is only a special application of the larger social theory. Second, the "media center" theory holds that the mass media has the ability to "acculturate" and "cultivate" the society, And regard the mass media as the main instigator of social change“ The theory of "social center" holds that media is always under the influence of social forces. It belongs to society and bears special responsibility for society. It is not difficult to see that the differences between theories are irreconcilable e to different footholds
2. The relationship between Humanities and Social Sciences and politics. As the superstructure of social consciousness, humanities and Social Sciences, on the one hand, are restricted by the economic foundation, on the other hand, will have a huge reaction to the economic foundation. Humanities and social sciences can not get rid of the influence of politics, and even need to be combined with politics to a certain extent. It is because of this combination that they can play the role of guiding public opinion and maintaining social stability. Depoliticization means that social, economic, environmental, cultural and other humanities and Social Sciences exist independently without the influence of politics
in the field of ecation, it pays attention to the cultivation of students' morality in social life, and requires moral ecation to be separated from socialism with Chinese characteristics and "in line" with international standards. "Civic ecation" is used to replace "Ideological and political ecation". Through "de politicization" of Ideological and political ecation, the political nature of Ideological and political ecation can be weakened, weakened or tried to be directly "removed", so that ideological and political ecation can be directly positioned as a cultural value activity or a neutral social work
in the field of mass culture, the mode of cultural proction for the purpose of single happiness is the replacement of the mode of traditional entertainment culture by the new mode of cultural proction for the purpose of single happiness, and the mass culture presents the cultural style of "llness"“ "Avoiding the sublime" and "farewell to the revolution" stripped off their political functions and were replaced by a simple "happy economy", forming a new cultural style.
in the field of ecation, it pays attention to the cultivation of students' morality in social life, and requires moral ecation to be separated from socialism with Chinese characteristics and "in line" with international standards. "Civic ecation" is used to replace "Ideological and political ecation". Through "de politicization" of Ideological and political ecation, the political nature of Ideological and political ecation can be weakened, weakened or tried to be directly "removed", so that ideological and political ecation can be directly positioned as a cultural value activity or a neutral social work
in the field of mass culture, the mode of cultural proction for the purpose of single happiness is the replacement of the mode of traditional entertainment culture by the new mode of cultural proction for the purpose of single happiness, and the mass culture presents the cultural style of "llness"“ "Avoiding the sublime" and "farewell to the revolution" stripped off their political functions and were replaced by a simple "happy economy", forming a new cultural style.
3. It means to give ethnic minorities more space for activities and more complete civil rights. There are some differences in economy, customs or religion among different ethnic groups. When we solve these problems, we can't always rise to political problems, because politics involves the issue of standing in line, which is tantamount to putting each other in the position of the enemy, We are a multi-ethnic unified country, and all ethnic groups should live in harmony
[supplement]:
researcher Du Yonghao emphasized that political attribute is the core connotation of the national community in his article "political attribute is the core connotation of the national community -- Comment on the" Depoliticization "and" culturalization "of the nation. Through the analysis of the ethnic policies of the former Soviet Union, the United States, China and India listed by maroon, the author comes to a completely different point of view from maroon. In the author's opinion,
"nationality" and political attribute are of the same nature, "Depoliticization" means "nationality", which is an impossible goal. China's future goal of solving ethnic problems should be to build a complete citizen state, rather than "create" a "big nation" with the same quality as the state. Although China's ethnic theories and policies are not perfect, there is no need to repeat them. Instead, they should be innovative development based on China's national conditions
[data link]:
http://wenku..com/link?url=ZB58zw3dbR4ob8rYbsd___ qnbS7
[supplement]:
researcher Du Yonghao emphasized that political attribute is the core connotation of the national community in his article "political attribute is the core connotation of the national community -- Comment on the" Depoliticization "and" culturalization "of the nation. Through the analysis of the ethnic policies of the former Soviet Union, the United States, China and India listed by maroon, the author comes to a completely different point of view from maroon. In the author's opinion,
"nationality" and political attribute are of the same nature, "Depoliticization" means "nationality", which is an impossible goal. China's future goal of solving ethnic problems should be to build a complete citizen state, rather than "create" a "big nation" with the same quality as the state. Although China's ethnic theories and policies are not perfect, there is no need to repeat them. Instead, they should be innovative development based on China's national conditions
[data link]:
http://wenku..com/link?url=ZB58zw3dbR4ob8rYbsd___ qnbS7
4.
In ancient times, if people wanted to participate in politics and enter the political center, they could do it through the following ways:
first, relying on the power of the nobility
Second, he took charge of the harem and the young emperor by virtue of his appearance and ability (3) entering the officialdom through the imperial examination Fourthly, he has his own unique views on marching and fighting, and holds great power Fifth, by virtue of the kinship between his family and the royal family, he entered the government and the public It can be seen from this that no matter how powerful the relatives are, they can't defeat their nephews, because nephews are the real successors to the throne, which is the power of feudal system5. Politicized politics is called bickering. Politics beyond it is called economic politics, military politics, legal politics and so on. As long as linked with life, the right and wrong of bickering is playing. Who can play poor and glorious? No one can afford to play, let alone one country?
6. The complex political economic prospect of mass culture is replaced by a simple "happy economy", which forms a cultural style of "llness", and achieves the invisible political function through a "Depoliticization" way. The "happiness" of mass culture has become a new ideological form to get rid of ideological control in people's imagination< br />
in the decade of the new century, popular culture has become one of the most important aspects of cultural life. More and more people are immersed in the entertainment provided by popular culture, and regard the "happiness" provided by popular culture as a measure of life happiness. Therefore, in the process of mass culture proction and consumption in China, "happiness" has become an important way to shape social identity. Today, with the great improvement of the proction capacity of Chinese mass culture, not only all kinds of artistic activities can be incorporated into the consumption logic of mass culture, but also all kinds of large-scale social activities can be transformed into ceremonial mass culture procts. As a result, the traditional proction mode of entertainment culture is replaced by the new, single happy cultural proction mode. This makes the political function of Chinese mass culture have a significant turn: the complex political economy picture of mass culture is replaced by a simple "happy economy", forming a "llesism" cultural style.
in the decade of the new century, popular culture has become one of the most important aspects of cultural life. More and more people are immersed in the entertainment provided by popular culture, and regard the "happiness" provided by popular culture as a measure of life happiness. Therefore, in the process of mass culture proction and consumption in China, "happiness" has become an important way to shape social identity. Today, with the great improvement of the proction capacity of Chinese mass culture, not only all kinds of artistic activities can be incorporated into the consumption logic of mass culture, but also all kinds of large-scale social activities can be transformed into ceremonial mass culture procts. As a result, the traditional proction mode of entertainment culture is replaced by the new, single happy cultural proction mode. This makes the political function of Chinese mass culture have a significant turn: the complex political economy picture of mass culture is replaced by a simple "happy economy", forming a "llesism" cultural style.
7. In this way, the values of being a soldier become stronger and the generation of combat effectiveness is accelerated
8. This is how Islamic countries integrate politics and religion.
9. Pan politicization refers to excessive politicization, flooding and abuse. Issues that are not political are also mentioned at the political level, just like China's political promotion in the past. For example, when you go to the United States to buy a computer, he says that it is related to national security and can't be sold. You can say that it's just business and has nothing to do with politics. Don't politicize it,,,,
10. In Chinese traditional culture, politics and ethics in ancient Chinese society are integrated, politics is ethics, ethics is politics, which is fully reflected in the interactive process of political ethics and ethical politicization. The so-called "ethical politics" is neither the simple addition of ethics and politics, nor the politics of ethics, or the ethics of politics, but the principle of social structure and the form of social consciousness formed by the integration of ethics and politics. Its characteristics are: ethics and politics are directly the same, politics is based on ethics, and the principle of ethics directly constitutes the principle of politics; Politics has the form and principle of ethics, and ethics has the structure and function of politics; To the ruler, this kind of politics is ethics, to the ruled, this kind of ethics is politics. "
the interaction between political ethicization and ethical politicization is a historical process. According to the book of history Kang Hao, "King Wen Ke Mingde was cautious in punishment. He did not dare to insult widows and widows. He was mediocre. He was only dignified. He showed his authority and showed his people Here, virtue has the meaning of morality, which is directly reflected in the issue of administration. Confucius clearly put forward the idea of ruling the world with benevolence, justice and morality, "a political man is right, and a son is handsome, who dares to be right?"“ "If you are not satisfied with the distance, you will be able to cultivate the virtue since then." if you are in charge of politics, you will be able to use virtue, such as Beichen, where you live, and all the stars will share it. " Mencius transplanted Confucius' theory of benevolence and justice to the administration, politicized the theory of benevolence, and put forward the theory of "benevolent government". He thought that the ruler, that is, the person in power, should "act the government with the heart that can't bear others," and further elaborated that "the king's benevolence is not without benevolence; You are righteous, you are righteous; The monarch is right, and the country is determined. " 12) "In order to carry out the king's administration, all over the world hold their heads up and look at it, hoping to be the king." Later, such as Dong Zhongshu, Zhu Xi and so on, substantiated this interactive process and truly standardized ethical politics
many categories in ancient Chinese ethical thoughts are not only ethical, but also political. Take "Li" as an ethical category. It is a moral standard for people and the core category of moral norms. Confucius said, "if you don't learn Li, you can't stand it", "if you don't look at it, don't speak it, and don't move it." On the other hand, "Li", as a political category, is the foundation of governing the country and stabilizing the country. Xunzi said, "if a country is rude, it is not right."“ The world will be governed by those who follow, chaos will follow, peace will follow, danger will follow, survival will follow, and death will follow. " At the same time, in many places, "Li" can not be simply said to be an ethical category or a political category. For example, "Li" as a Wuchang refers to the moral character that the ruler of the country, that is, the monarch, should possess in order to win the hearts of the people and the world. Confucius said: "if you know it, you can't keep it. If you get it, you must lose it. If you know it, you can keep it. If you don't come here, the people are disrespectful. If you know it, if you are benevolent, if you can keep it, if you come here, if you move it, you will not be polite, if you are not good. " Xunzi said: "the rites, so solid state, set the country, the emperor has nothing to do with the people also." The Han Dynasty's "filial piety and honesty" can better illustrate this process< Some people say that China's reform and opening-up is vigorously strengthening the construction of the legal system and establishing a "rule of law" country. Under such circumstances, it is inappropriate to talk about ethical politics and the interaction between political ethicization and ethical politicization, or even a kind of retrogression. Yes, we know that ethical politics is the proct of ancient Chinese society. The neurotic background is a society in which political autocracy and imperfect laws, the monarch ruled by man and a few bureaucrats decide everything subjectively or arbitrarily. However, we must not go to extremes, because the traditional ones are not all evil. For example, ethical politics emphasizes that the moral requirements of those in power are still of practical significance today. Comrade Deng Xiaoping said: "in general, the purpose of political system reform is to eliminate bureaucracy, develop socialist democracy, and mobilize the enthusiasm of the people and grass-roots units. Through reform, we should properly handle the relationship between the rule of law and the rule of man, and the relationship between the party and the government. " Reshaping the power of personality is of great significance to today's anti-corruption, because it is not enough to rely on the law to fight corruption. We must also pay attention to moral ecation, pay attention to Chunhua social atmosphere, and improve the personal cultivation of those in power. We can all get a lot of Enlightenment from the requirements of ethical politics on the personality of those in power formed in the interaction process of political ethics and ethical politicization, And it is worth learning from
then, what personality requirements does the ethical politics of political ethics and ethical politicization put forward for those in power< First, to be patriotic and protect the people. Patriotism in ancient times is mostly expressed in the form of loyalty to the monarch, with strong limitations of the times and class. However, loyalty to the country does have its merits, which is exactly one of the traditional virtues of the Chinese nation. The Analects of Confucius Yan Yuan says: "Zi Zhang asks about politics. Confucius said, "you are tireless and loyal to your deeds." Mencius put forward that "the people are the most important, the country is the second, and the monarch is the least."“ If you have the right way in the world, if you have the people, then you have the right way in the world. " "The book of history" says: "De Wei is good at governance, and governance is to support the people." The following passage profoundly reveals the essence of being an official: "the imperial court set up officials for the people, and officials must love the people, but they should do their ty. Therefore, officials in prefectures and counties take knowledge as their name. Also known as local officials, it means that local affairs, prefectures and counties should know everything. The common people call their officials their parents, call themselves the people, and call them the common people's bitterness and happiness. The prefectures and counties should be concerned about everything as one family. " Zheng Banqiao said in his poem: "when you lie down in yamzhai and listen to Xiao Xiaozhu, you are doubting that it is the voice of suffering among the people; Some small Caozhou county officials, a branch and a leaf of the total Guan Qing Isn't this worthy of reflection by those in power who use their power for personal gain to trade power, money and sex? Why don't these people learn from the ancients before they become corrupt and damage the interests of the people, the state and the society< Second, self-discipline and self love. This is the root of Confucianism in traditional culture from "Sage Inside" to "king outside" to "self-cultivation, family governance and world peace", and it is also the root of the moral cultivation of officials who are in power In the Analects of Confucius, there are many discussions about the personality cultivation, self-discipline and self love of politicians. Here are a few examples. Confucius stressed that those in power "should be upright and not be ordered to act."; If he is not upright, he will not obey. " In the face of the temptation of money, Confucius pointed out: "rich and expensive, is also the desire of people, not to its way, not also."“ Unrighteous and rich and expensive, to me like floating clouds How to resist the erosion of all kinds of desires, Confucius stressed that "if there is no desire, then it is just." the chapter of gongyechang records: "Confucius said:" I have never seen a hard one. " Or he said, "Shen Cheng." Confucius said, "if you want to be successful, how can you be just?" Mencius further extended to the famous "poverty can not be moved, wealth can not be lewd, power can not be subed." If we can really achieve such self-discipline and self love, how can some of today's so-called "public servants" and those in power be greedy for "sitting in Santana, playing" 258 ", eating tortoise, cuddling seventeen eight"? How can some leading cadres talk about their life philosophy of "being promoted and reused a little older, retiring a little earlier, remaining some time on the job, and seizing the time to earn some money"
thirdly, they should be loyal to their ties and be honest. Being loyal to one's ty is the foundation of being an official. Confucius said, "if you are not in your position, you will not pursue your own policies." The emphasis is to seek political power in its position. Li Yuanbi pointed out: "in order to be an important part of the government, we should be far away from suspicion, strike Zhang Shi, widely heard, slander and flatter Du, judge the false feelings, detect the shortcomings, show the signal, save the appeal, root out the officials, suppress the powerful, save the lonely and dangerous, and reward the filial friends." Only in this way can we be true to our ty. Honesty is the minimum requirement for those in power, which is consistent with the personality requirements mentioned above. Its essence is to require those in power to correctly handle the relationship between "public" and "private" when exercising power. Confucius said: "serve the king, respect his affairs, and then eat." Zhu Xi pointed out that "officials have no size, everything is just a" public ". If the public, do also brilliant; If you were a small official, you would be afraid to accept it. If it's unfair, it's the prime minister who has no choice but to do everything. " Wang Fu stressed that "those who are in power should be honest and clean, and be kind to the people." Liu Xihong, a man of the Qing Dynasty, has a more profound saying: "if a man is loyal and courageous, he will be honest and shameful, honest and smart, not greedy, but dedicated to things; Shame is not content to be humble, but to work hard. When the ancients stressed the rule of law, they must first straighten out the style of the scholars, and the ty is the reason. " If some people in power today can understand this, why do they degenerate into corrupt officials and have a bad memory< Fourth, the sense of hardship. This is also the requirement of ethical politics for the personality of politicians. Only when they have a sense of anxiety can they constantly reflect on themselves, love the country and protect the people, self-discipline and self love, be loyal to their ties, and be honest and upright. Fan Zhongyan's famous saying "worry before the world's worries, and happiness after the world's happiness" fully reflects the relationship between worry and patriotism. In fact, the consciousness of worry can inspire people to continue to improve their moral cultivation There is a saying in the Analects of Confucius, Xueer: "Zengzi said:" I think about myself three times a day - is it cheating on others? Do you believe in making friends? Do you know how to pass it on? " That is to say, it shows the relationship between the sense of hardship and the cultivation of personality It is said in the book of changes that "a gentleman works hard all day long, and is vigilant at night. He has no fault." It's also called "yes". Confucius said: "to be a good official is to learn, and to be a good scholar is to be an official." Although it is not advocated by modern people to study well and be an official, it is a wise saying that to be an official is to learn well. Only by constantly recognizing their own shortcomings and learning, can those in power strengthen their own personality and be honest and upright. Based on this, the so-called truth that "if you walk by the river, you can't get wet feet" can be broken. Only when we have a sense of hardship can we think of danger in times of peace and guard against danger. Du Jian said that "we should not do evil in a small way, and we should not do good in a small way."
the above are the personality requirements of the political ethicization and ethical politicization of ethical politics for those in power. In addition, ethical politics also contributes to Chunhua social atmosphere. Some people think that the appearance of corruption should also be attributed to the corruption of the social atmosphere. That is to say, there are many people who "lift the sedan chair" in the society. If everyone knows that they are honest and shameful, and they are all "good at cultivating noble spirit", how can they bribe? Even if some people in power want to "ride the sedan chair", they have no sedan chair to take.
the interaction between political ethicization and ethical politicization is a historical process. According to the book of history Kang Hao, "King Wen Ke Mingde was cautious in punishment. He did not dare to insult widows and widows. He was mediocre. He was only dignified. He showed his authority and showed his people Here, virtue has the meaning of morality, which is directly reflected in the issue of administration. Confucius clearly put forward the idea of ruling the world with benevolence, justice and morality, "a political man is right, and a son is handsome, who dares to be right?"“ "If you are not satisfied with the distance, you will be able to cultivate the virtue since then." if you are in charge of politics, you will be able to use virtue, such as Beichen, where you live, and all the stars will share it. " Mencius transplanted Confucius' theory of benevolence and justice to the administration, politicized the theory of benevolence, and put forward the theory of "benevolent government". He thought that the ruler, that is, the person in power, should "act the government with the heart that can't bear others," and further elaborated that "the king's benevolence is not without benevolence; You are righteous, you are righteous; The monarch is right, and the country is determined. " 12) "In order to carry out the king's administration, all over the world hold their heads up and look at it, hoping to be the king." Later, such as Dong Zhongshu, Zhu Xi and so on, substantiated this interactive process and truly standardized ethical politics
many categories in ancient Chinese ethical thoughts are not only ethical, but also political. Take "Li" as an ethical category. It is a moral standard for people and the core category of moral norms. Confucius said, "if you don't learn Li, you can't stand it", "if you don't look at it, don't speak it, and don't move it." On the other hand, "Li", as a political category, is the foundation of governing the country and stabilizing the country. Xunzi said, "if a country is rude, it is not right."“ The world will be governed by those who follow, chaos will follow, peace will follow, danger will follow, survival will follow, and death will follow. " At the same time, in many places, "Li" can not be simply said to be an ethical category or a political category. For example, "Li" as a Wuchang refers to the moral character that the ruler of the country, that is, the monarch, should possess in order to win the hearts of the people and the world. Confucius said: "if you know it, you can't keep it. If you get it, you must lose it. If you know it, you can keep it. If you don't come here, the people are disrespectful. If you know it, if you are benevolent, if you can keep it, if you come here, if you move it, you will not be polite, if you are not good. " Xunzi said: "the rites, so solid state, set the country, the emperor has nothing to do with the people also." The Han Dynasty's "filial piety and honesty" can better illustrate this process< Some people say that China's reform and opening-up is vigorously strengthening the construction of the legal system and establishing a "rule of law" country. Under such circumstances, it is inappropriate to talk about ethical politics and the interaction between political ethicization and ethical politicization, or even a kind of retrogression. Yes, we know that ethical politics is the proct of ancient Chinese society. The neurotic background is a society in which political autocracy and imperfect laws, the monarch ruled by man and a few bureaucrats decide everything subjectively or arbitrarily. However, we must not go to extremes, because the traditional ones are not all evil. For example, ethical politics emphasizes that the moral requirements of those in power are still of practical significance today. Comrade Deng Xiaoping said: "in general, the purpose of political system reform is to eliminate bureaucracy, develop socialist democracy, and mobilize the enthusiasm of the people and grass-roots units. Through reform, we should properly handle the relationship between the rule of law and the rule of man, and the relationship between the party and the government. " Reshaping the power of personality is of great significance to today's anti-corruption, because it is not enough to rely on the law to fight corruption. We must also pay attention to moral ecation, pay attention to Chunhua social atmosphere, and improve the personal cultivation of those in power. We can all get a lot of Enlightenment from the requirements of ethical politics on the personality of those in power formed in the interaction process of political ethics and ethical politicization, And it is worth learning from
then, what personality requirements does the ethical politics of political ethics and ethical politicization put forward for those in power< First, to be patriotic and protect the people. Patriotism in ancient times is mostly expressed in the form of loyalty to the monarch, with strong limitations of the times and class. However, loyalty to the country does have its merits, which is exactly one of the traditional virtues of the Chinese nation. The Analects of Confucius Yan Yuan says: "Zi Zhang asks about politics. Confucius said, "you are tireless and loyal to your deeds." Mencius put forward that "the people are the most important, the country is the second, and the monarch is the least."“ If you have the right way in the world, if you have the people, then you have the right way in the world. " "The book of history" says: "De Wei is good at governance, and governance is to support the people." The following passage profoundly reveals the essence of being an official: "the imperial court set up officials for the people, and officials must love the people, but they should do their ty. Therefore, officials in prefectures and counties take knowledge as their name. Also known as local officials, it means that local affairs, prefectures and counties should know everything. The common people call their officials their parents, call themselves the people, and call them the common people's bitterness and happiness. The prefectures and counties should be concerned about everything as one family. " Zheng Banqiao said in his poem: "when you lie down in yamzhai and listen to Xiao Xiaozhu, you are doubting that it is the voice of suffering among the people; Some small Caozhou county officials, a branch and a leaf of the total Guan Qing Isn't this worthy of reflection by those in power who use their power for personal gain to trade power, money and sex? Why don't these people learn from the ancients before they become corrupt and damage the interests of the people, the state and the society< Second, self-discipline and self love. This is the root of Confucianism in traditional culture from "Sage Inside" to "king outside" to "self-cultivation, family governance and world peace", and it is also the root of the moral cultivation of officials who are in power In the Analects of Confucius, there are many discussions about the personality cultivation, self-discipline and self love of politicians. Here are a few examples. Confucius stressed that those in power "should be upright and not be ordered to act."; If he is not upright, he will not obey. " In the face of the temptation of money, Confucius pointed out: "rich and expensive, is also the desire of people, not to its way, not also."“ Unrighteous and rich and expensive, to me like floating clouds How to resist the erosion of all kinds of desires, Confucius stressed that "if there is no desire, then it is just." the chapter of gongyechang records: "Confucius said:" I have never seen a hard one. " Or he said, "Shen Cheng." Confucius said, "if you want to be successful, how can you be just?" Mencius further extended to the famous "poverty can not be moved, wealth can not be lewd, power can not be subed." If we can really achieve such self-discipline and self love, how can some of today's so-called "public servants" and those in power be greedy for "sitting in Santana, playing" 258 ", eating tortoise, cuddling seventeen eight"? How can some leading cadres talk about their life philosophy of "being promoted and reused a little older, retiring a little earlier, remaining some time on the job, and seizing the time to earn some money"
thirdly, they should be loyal to their ties and be honest. Being loyal to one's ty is the foundation of being an official. Confucius said, "if you are not in your position, you will not pursue your own policies." The emphasis is to seek political power in its position. Li Yuanbi pointed out: "in order to be an important part of the government, we should be far away from suspicion, strike Zhang Shi, widely heard, slander and flatter Du, judge the false feelings, detect the shortcomings, show the signal, save the appeal, root out the officials, suppress the powerful, save the lonely and dangerous, and reward the filial friends." Only in this way can we be true to our ty. Honesty is the minimum requirement for those in power, which is consistent with the personality requirements mentioned above. Its essence is to require those in power to correctly handle the relationship between "public" and "private" when exercising power. Confucius said: "serve the king, respect his affairs, and then eat." Zhu Xi pointed out that "officials have no size, everything is just a" public ". If the public, do also brilliant; If you were a small official, you would be afraid to accept it. If it's unfair, it's the prime minister who has no choice but to do everything. " Wang Fu stressed that "those who are in power should be honest and clean, and be kind to the people." Liu Xihong, a man of the Qing Dynasty, has a more profound saying: "if a man is loyal and courageous, he will be honest and shameful, honest and smart, not greedy, but dedicated to things; Shame is not content to be humble, but to work hard. When the ancients stressed the rule of law, they must first straighten out the style of the scholars, and the ty is the reason. " If some people in power today can understand this, why do they degenerate into corrupt officials and have a bad memory< Fourth, the sense of hardship. This is also the requirement of ethical politics for the personality of politicians. Only when they have a sense of anxiety can they constantly reflect on themselves, love the country and protect the people, self-discipline and self love, be loyal to their ties, and be honest and upright. Fan Zhongyan's famous saying "worry before the world's worries, and happiness after the world's happiness" fully reflects the relationship between worry and patriotism. In fact, the consciousness of worry can inspire people to continue to improve their moral cultivation There is a saying in the Analects of Confucius, Xueer: "Zengzi said:" I think about myself three times a day - is it cheating on others? Do you believe in making friends? Do you know how to pass it on? " That is to say, it shows the relationship between the sense of hardship and the cultivation of personality It is said in the book of changes that "a gentleman works hard all day long, and is vigilant at night. He has no fault." It's also called "yes". Confucius said: "to be a good official is to learn, and to be a good scholar is to be an official." Although it is not advocated by modern people to study well and be an official, it is a wise saying that to be an official is to learn well. Only by constantly recognizing their own shortcomings and learning, can those in power strengthen their own personality and be honest and upright. Based on this, the so-called truth that "if you walk by the river, you can't get wet feet" can be broken. Only when we have a sense of hardship can we think of danger in times of peace and guard against danger. Du Jian said that "we should not do evil in a small way, and we should not do good in a small way."
the above are the personality requirements of the political ethicization and ethical politicization of ethical politics for those in power. In addition, ethical politics also contributes to Chunhua social atmosphere. Some people think that the appearance of corruption should also be attributed to the corruption of the social atmosphere. That is to say, there are many people who "lift the sedan chair" in the society. If everyone knows that they are honest and shameful, and they are all "good at cultivating noble spirit", how can they bribe? Even if some people in power want to "ride the sedan chair", they have no sedan chair to take.
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