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Yami

Jingdong book

领导干部古文观止

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领导干部古文观止

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《领导干部古文观止》以提升领导干部修养为主线,紧密结合当今实际,突出介绍了领导干部如何从历史中寻求治国理政的经验。内容上分为古文引读、原文及注释、欣赏与评析、从政提醒等几个方面。本书首次将领导干部和古文观止相结合,即将领导干部的工作实践和历史上的典型案例相结合,真正体现了以史为鉴,提高底蕴。
编排上,分为十二章,每章设置一个主题,围绕主题选取了若干古文,即章节层次结构清晰,主题突出,逻辑结构恰当合理。

Content Description

在建立学习型机关活动中,领导干部要读政治、经济、科技方面的书籍,同时也要学习国学。“仁义礼智,圣贤千古立纲常”,国学经典是做人做事的公式和定律。《古文观止》题材广泛,代表性强,言辞优美,是传承中华文明的国学典范。读《古文观止》可以提高国学修养,有利于构建社会主义核心价值观,可以掌握一些为人处世的道理,可以陶冶情操等。对青年干部特别是青年领导干部的能力建设有着十分重要的借鉴和启迪作用。
《领导干部古文观止》一书分为十二个篇章,每个篇章都有一个主题且篇章之下又含有若干篇古文,每篇古文都从古文引读、原文与注释、欣赏与评析、政务提醒等几个方面对古文加以剖析。融知识性、趣味性、实用性于一体,用通俗的语言介绍古文观止的相关知识,为领导干部工作实践提供灵感和思路。严谨的结构、严整的语言表达是本书特色之所在,不失为广大领导干部学习国学知识的有益指导用书。希望广大领导干部认真研读,领会其精髓。

Author Description

侯书生,男,1960年生,毕业于中国人民大学,现任职于国家行政学院,长期从事教育和文化研究工作。
Catalogue

第一篇 以民为本
宫之奇谏假道
大道之行也
子产不毁乡校颂
楚人养狙
原君
第二篇 忧国忧民
生于忧患,死于安乐
屈原列传(节选)
前出师表
岳阳楼记
相州昼锦堂记
左忠毅公逸事
深虑论
第三篇 报效国家
苏武传
《指南录》后序
复庵记
梅花岭记
岳飞
第四篇 以德治国
得道多助,失道寡助
齐桓晋文之事章
周公诫子(节选)
过秦论(上)
六国论
义田记
刑赏忠厚之至论
第五篇 治国之术
庖丁解牛
里革断罟匡君
察今
论贵粟疏
治安策(一)
论积贮疏
伶官传序
答司马谏议书
治平篇
第六篇 军事智慧
曹刿论战
郑伯克段于鄢
秦晋殽之战
勾践灭吴
信陵君窃符救赵
鸿门宴
与陈伯之书
第七篇 外交智慧
烛之武退秦师
晏子使楚
唐雎不辱使命
蔺相如完璧归赵论
第八篇 选贤惜才
谏逐客书
冯谖客孟尝君
马说
愚溪诗序
马钧传
第九篇 正德修身
子路曾皙冉有公西华侍坐
愚公移山
原毁
董宣传
吴山图记
记王忠肃公翱事
第十篇 善学求知
劝学
进学解
孙权劝学
石钟山记
送东阳马生序
第十一篇 革弊兴利
季氏将伐颛臾
阿房宫赋
捕蛇者说
卖柑者言
报刘一丈书
狱中杂记
第十二篇 进言劝谏
公输
扁鹊见蔡桓公
邹忌讽齐王纳谏
触龙说赵太后
谏太宗十思疏
择言解
Book Abstract

第一篇 以民为本
以民为本,是中国古代历代王朝始终奉行的基本理念。尽管部分古代君王骄奢淫逸、昏庸无能,却始终把民贵君轻、体民恤民、轻徭薄赋、民安为重等民本思想列入祖训,并视为朝纲大要。古代不少政治家、思想家和文学家,出于为社会稳定与民众安生着想,撰著了许多体现民本思想的经典名文,为后世留下了一笔宝贵的文学瑰宝与政治财富。直到今天,其中的警言仍振聋发聩,其中的哲理仍发人深省。
宫之奇谏假道
(春秋)左丘明
古文引读
春秋时期,晋国在晋献公即位后,逐渐强大起来,与此同时,其对外扩张的野心也迅速膨胀。公元前658年,晋国曾借道虞国攻打虢国。当时虢国大夫宫之奇即曾谏阻虞公,然而未获采纳。公元前655年,晋国又要借道于虞伐虢,宫之奇出于对国家前途命运的担心,再次力谏虞公不要应允晋军通过虞境伐虢,因为虞、虢两国是唇亡齿寒。然而贪财昏庸的虞公不听,终遭亡国被俘之祸。
本文选自《左传》。《左传》全称《春秋左氏传》,又名《左氏春秋》,是春秋末年左丘明为解释孔子《春秋》而独立撰写的编年体史书。《左传》是一部集大成式的史学巨著,是中国第一部大规模叙事性史学作品,同时也是一部代表先秦文学水平的文学名著。全书既长于记述战争事件,又善于刻画人物,重视语言表述,其声律兼有诗歌之美,言辞婉转,情理深入,描写入微。许多头绪纷杂、变化多端的历史大事件,处理得有条不紊,繁而不乱。特别是对战争的描写尤为出色。对战争的起因、大国争霸的背景、战略谋划、交战过程、结局影响,都以精炼而不乏文采的文笔写出,行文精练,严密有力,“情韵并美,文彩照耀”。通过文学性的剪裁使故事情节化,刻画人物性格有立体感,擅长叙写外交辞令,理富文美。无论记事记言,都言简意赅,韵味悠远,是先秦时期最具文学色彩的历史散文。作为一部史学名著和文学名著,《左传》代表了先秦史学、文学的最高成就,对后世影响巨大。在中国文学史上有极高的艺术价值,对先秦史学研究有极大的贡献。
左丘明(约公元前502—约公元前422年)姓左,名丘明(一说姓丘,名明,因其父任左史官,故称左丘明),春秋末期鲁国都君庄(今山东省肥城市石横镇)人。春秋末期史学家、文学家、思想家、散文家、军事家。与孔子同时或者比孔子年龄略长些。曾任鲁国史官,被誉为“文宗史圣”“经臣史祖”,孔子、司马迁均尊左丘明为“君子”,历代帝王对左丘明多有敕封。
原文及注释
晋侯复假道于虞以伐虢①。宫之奇谏曰:“虢,虞之表也。虢亡,虞必从之。晋不可启,寇不可玩,一之谓甚②,其可再乎?谚所谓‘辅车相依③,唇亡齿寒’者,其虞、虢之谓也。”
公曰:“晋,吾宗也,岂害我哉?”对曰:“大伯、虞仲,大王之昭也。大伯不从,是以不嗣④。虢仲、虢叔,王季之穆也,为文王卿士,勋在王室,藏于盟府⑤。将虢是灭,何爱于虞?且虞能亲于桓、庄乎?其爱之也,桓、庄之族何罪?而以为戮,不唯逼乎?亲以宠逼,犹尚害之,况以国乎⑥?”
公曰:“吾享祀丰洁,神必据我⑦。”对曰:“臣闻之,鬼神非人实亲,惟德是依。故《周书》曰:‘皇天无亲,惟德是辅。’又曰:‘黍稷非馨,明德惟馨。’又曰:‘民不易物,惟德繄⑧物。’如是,则非德,民不和,神不享矣。神所冯⑨依,将在德矣。若晋取虞,而明德以荐馨香,神其吐之乎?”
弗听,许晋使。宫之奇以其族行⑩。曰:“虞不腊矣。在此行也,晋不更举矣。”冬,晋灭虢。师还,馆于虞,遂袭虞,灭之,执虞公。
注释:
①晋侯:指晋献公。虞:西周初建立的诸侯国,姬姓,约在今山西平陆县东。虢,音ɡuó,昔国名,这里指北虢,在今山西平陆县南。复假道:复,又。鲁僖公二年晋曾向虞借道伐虢,灭下阳。②启:开。意指开启晋国的贪欲之心。寇:外敌。玩:玩忽,指放松警惕。一之:一次。甚:过分。③辅车相依:辅,面颊。车,牙床。面颊和牙床是互相依存的。以此喻虞国与虢国的关系。④大伯不从:是指太伯和弟虞仲得知太王要传位给小弟王季,离家出走。不嗣:不继承王位。⑤卿士:国家大臣。盟府:主管策勋封赏及盟约的机构。⑥宠逼:由于位尊而相逼。以国:“国”字后省略“逼”字。⑦享祀:犹祭祀。享:把食物供献鬼神。据我:依附于我,意即保佑我。⑧繄:音yī,语气词。⑨冯:同“凭”。⑩以其族行:带着他家族中人走了。腊:即腊祭,古代年终合祭诸神。更:再。举:起兵。馆:住,指晋兵屯驻在虞国。
欣赏与评析
本文是《左传》中的一篇代表作。文中叙述道,虞国大夫宫之奇看出了晋王的阴谋,以江山社稷与天下苍生为重,竭力劝阻虞公不要借道,然而无德无能的虞公偏不听,终遭亡国之祸。本文从三个方面有针对性地驳斥了虞公“晋,吾宗也”“神必据我”等谬论以及对晋之扩张野心认识不足的糊涂观念,层次分明,破中有立,充分阐明了拒绝借道的理由,深刻而有力:首先从虞、虢两国互为表里、相互依附的战略关系着眼,阐明“唇亡齿寒”的道理;接着列举桓叔、庄伯虽是晋国同宗,终为献公所杀的史实,揭露晋国历来对宗亲冷酷无情的本质;最后从国君如何享有国家入手,提醒虞公国家存亡在于修德重民、施行德政,而不是依靠神灵。
在本文中,作者还在叙事过程中表达了鲜明的政治与道德倾向,表现了强烈的民本思想,宫之奇在劝服虞公不要借道给晋献公的陈述中,公开要求担负领导国家责任的统治者,不可逞一己之私欲,而要从整个国家的长远利益考虑问题,以国家利益和万民安危为重。此外,值得注意的是,在拒绝“假道”的理由中,还蕴含着治国保民的思想,驳斥了虞公迷信宗族关系和神权至上的观念,这些思想直到今天仍然散发着智慧民主的光芒。而文中的“唇亡齿寒”一词,表述形象生动,内涵准确到位,已经成为经典成语,至今仍广泛流传。
两千多年前,一个普通的士大夫,出于对国家前途命运的担心,对百姓生死安危的忧虑,就敢冒死进谏,对君主的愚昧进行严厉批评,并且精辟分析与准确预测了时局的发展,既表现了一代贤臣的高风亮节,也为今天的领导干部树立了楷模。
欣赏本文,今天的领导干部可以得到这样的启示:一是国家存亡在于修德重民、施行德政。从政为官,不以百姓生死为重,势必会亡党亡国。二是面对外敌,只要上下一心,团结一致,同仇敌忾,小国弱国也能在强国环伺的形势下生存。三是失德于民,民必与执政者不和,即使有神灵也不会加以庇佑。
从政提醒
德为执政之本。领导干部的“官德”,即是忠于人民、热爱人民、服务人民之德。缺失官德,位越高权越重,对百姓的伤害就越大,丢权的可能性也就越大。
大道之行也
(西汉)戴圣
古文引读
《大道之行也》一文,选自《礼记?礼运》。《礼记》是中国古代一部重要的典章制度书籍,记叙了战国至秦汉年间儒家学者主要是孔子及其弟子解释说明古代礼制、礼仪的文章选集,是古代士子必读之书,也是研究中国古代社会情况、典制仪规和儒家思想的重要著作。与《周礼》《仪礼》合为“三礼”。
西汉礼学家戴德,根据史书记载的先秦礼制、礼仪和孔子及其弟子的问答语录,选编了《大戴礼记》共八十五篇,后流传中若断若续,到唐代只剩下三十九篇。其侄戴圣选编了四十九篇本《小戴礼记》,即今天所见到的《礼记》。东汉末年,著名学者郑玄为《小戴礼记》作了出色的注释,《礼记》从此经久不衰,成为儒学经典。
原文及注释
大道①之行②也,天下为③公,选贤与④能,讲信修⑤睦。故人不独亲⑥其亲,不独子其子,使老有所终,壮有所用,幼有所长,矜⑦、寡、孤⑧、独⑨、废疾⑩者皆有所养,男有分,女有归。货恶其弃于地也,不必藏于己;力恶其不出于身也,不必为己。是故谋闭而不兴,盗窃乱贼而不作,故外户而不闭,是谓大同。
注释:
①大道:古代指政治上的最高理想。②行:施行。③为:是,表判断。④与:通“举”,选举,推举。⑤修:培养。⑥亲:意动用法,以……为亲,亲近。⑦矜:音ɡuān,通“鳏”,老而无妻的人。⑧孤:幼而无父的人。⑨独:老而无子的人。⑩废疾:残疾人。分:音fèn,职分,指职业、职守。归:指女子出嫁。恶:音wù,憎恶。藏:私藏。是故:因此,所以,这样一来。谋闭而不兴:奸邪之谋不会发生。闭:杜绝;兴:发生。作:兴起。故:所以。外户:泛指大门。闭:关闭。谓:叫做。大同:指儒家的理想社会或人类社会最高准则。同:有和、平的意思。
欣赏与评析
《礼记》这部九万字左右的著作,内容广博,门类杂多,涉及政治、法律、道德、哲学、历史、祭祀、文艺、历法、地理、日常生活等诸多方面,集中体现了先秦儒家的政治、哲学和伦理思想,是研究先秦社会的学术价值极高的重要资料。《礼记》中很多篇章也具有相当高的文学价值。有的用短小生动的故事表明治世理国、修身做人的道理,言简意赅,意味隽永;有的谈天论地,纵论天下,气势磅礴,结构严谨;有的擅长心理描写和形象刻画,叙述生动,寓理于情;有的收有大量格言、警句,富有哲理,精辟深刻。《礼记》不仅是一部描写先秦典制的经典,也是一部宣扬仁义道德的教科书,还是一部讲究构思和修辞艺术、语言精练、富有文采的文学名著。
《大道之行也》是《礼记?礼运》开头部分里的一段话,主要是阐明儒家思想中“大同”社会的基本特征和古人追求的“天下为公”的理想社会模式。首先,文中概括了“大同”社会的基本特征:社会治理以“大道”为最高准则,天下是天下人之天下,属于社会全体成员,领导者只是代表人民使用着权力。这与今天我们所坚持的一切权力属于人民,人民是国家的主人是相通一致的。其次,文中阐释了“大同”社会的理想模式:全社会亲如一家,人人得到关爱、人人为社会奉献,困有所养,老有所终。这与当代中国全面建成小康社会,实现伟大的中国梦体现着文化传承的一致性。最后,文中归纳了“大同”社会的和乐景象:没有人藏私心占恶利,没有人搞阴谋作乱,没有人偷盗,夜不闭户,和谐共荣。这与今天党的政治主张和奋斗目标高度一致。一个领导干部,应以让天下人都过上这样的好日子为己任。作者所描述的理想社会,反映了我国古代人民对美好社会的幸福憧憬。虽然主观目的,只是论说礼仪、阐释古制、宣传儒家思想,但其中的“天下为公”的“大同”社会理想,却是两千多年前的古代圣贤留给全人类的思想财富。今天读来仍启人深思,鼓舞人心。
从政提醒
无论古今中外,民皆为治国之本。作为领导干部,要对人民负责,要替人民着想,要为人民谋利益;应该为建设幸福中国、和谐社会竭尽全力。
……
Introduction

2013年4月,笔者曾赴江苏南京、扬州等地讲学访友,其间有暇阅读《古文观止》。一日与一位身为领导干部的友人谈及阅读《古文观止》的心得,突发联想:可否选编一本供领导干部阅读的与政务工作密切相关的领导干部古文观止。这一想法当即得到友人的赞成。友人从政二十余年,深感学习中华传统文化经典之必要。得到友人的认可,我兴奋之至,又打电话与专门从事党政图书策划的姜博老师相商,她也予以支持。于是乎,我回京之后,就开始了本书的编写工作,并邀我数十年的好友邱卫东先生与我共同承担。他为此付出了艰辛的劳动。
无论是对文化的传承还是创新,作为担负艰巨历史使命的领导干部,都需要经典的滋养。延续中华文明需要在学习中接力,传承民族文化需要在温故中知新。因此,多读一些古圣先贤、思想大师、文学大家的经典华文,可以让领导干部饱览前人充满睿智的精神宝藏,可以让领导干部在领略文学盛宴中得到启悟,从而对做好领导工作有所助益。
当代领导干部,每日公务缠身,时间珍贵,面对极为繁杂的日常工作,抽出专门时间来遍读浩如烟海的古文名篇,已成为一种奢侈而难得的精神追求。而一本《领导干部古文观止》,便可使他们萃取经典佳作,一书在手,尽览中华美文精华。
《古文观止》原书,是清康熙年间吴楚材、吴调侯二人为学子学习科考而编写的一部汇萃古文名篇的权威宝典,而我们所编写的这部《领导干部古文观止》,是结合当今领导干部的实际需要而选辑的古文名篇。一方面,我们从先秦以来的大量古文名篇中,精心挑选了与广大领导干部相关的文章,并对其进行了主题分类和详尽注释;另一方面,我们对每篇文章进行了“引读”性介绍和欣赏评析。特别是结合领导工作,根据每篇文章的内涵,画龙点睛式地编写了“政务提醒”。细细品读这些优秀的古典美文,既可以帮助领导干部提升文学涵养,增进文学水平,丰富历史知识,又可以帮助他们开阔眼界与胸怀,陶冶高尚情操,升华思想境界。全书兼具思想性、经典性、文学性、欣赏性,能给人以启迪与借鉴。作为领导干部,阅读本书不需正襟危坐,不需整块时间,可以在闲暇之余精研细品,也可以见缝插针地粗读速览;可以“读百遍,其义自见”,也可以“好读书,不求甚解”,即使随手翻翻,也定有裨益。
“富润屋,德润身。”领导干部应当把学习作为一种追求、一种爱好、一种健康的生活方式,做到好学乐学,学而不倦,不断丰富和提升自己的才华本领,为党和人民的事业作出新的更大的贡献。
本书在编写过程中参考了上海古籍出版社的《古文观止》、上海古籍出版社的《中国历代文学作品选》、中华书局的《古文观止》、天津人民出版社的《中国文学大辞典》等相关书籍,在此表示感谢!
编写《领导干部古文观止》是一种尝试,对书中的疏漏之处,也恳盼专家学者和广大读者不吝指正。
侯书生
2013年深秋于北京

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