戴木才，1965 年7 月生 现任清华大学马克思主义学院、高校德育研究中心教授、博士生导师。　主要从事核心价值观、政治伦理、中国特色社会主义等研究。在《人民日报》等报刊发表论文近百篇，出版著作近十部。党的十八大以来，出版的著作主要有：《兴国之魂》《中国走社会主义道路为什么成功？》《中国人的美德与核心价值观》《时代的价值坐标——社会主义核心价值观简明读本》。
Dai Mucai, born in July 1965, is a professor and doctoral supervisor in the School of Marxism and Moral Education Research Center of Tsinghua University. He engages mainly in the study of core values, political ethics, and socialism with Chinese characteristics. He has published some 100 papers and 10 works in influential journals and newspapers including China Social Sciences and People’s Daily. His works published after the 18th CPC National Congress in 2012 include The Key to Rejuvenate China and Why is China Successful in Taking the Socialist Road.

中国共产党坚持“法治与德治相结合”的治国理政之道，既符合人类社会发展规律、社会主义建设规律和共产党执政规律，也是适合我国基本国情、具有中国特色的治国之道。全书在深刻把握“法治”与“德治”的发展历史和辩证关系的基础上，系统阐述了“法治与德治相结合”的基本内涵、理论支撑和重要途径，将“法治”与“德治”的历史、理论和实践有机地结合起来。全书注重理论与实际、历史与现实、阐释与事例相结合，文字通顺，表述流畅，可读性强，图文并茂，是一本内容和形式相统一的通俗理论读物。
The CPC adheres to the rule of law and the rule of virtue, which is not only in line with the law of human society development, the law of socialist construction and the ruling law of the CPC, but also in line with China’s basic national conditions and Chinese characteristics. Based on the deep understanding of the development history and dialectical relationship between rule of law and rule of virtue, the book systematically expounds the basic connotation, theoretical support and important ways of “combination of rule of law and rule of virtue”, and organically combines the history, theory and practice of rule of law and rule of virtue.

In ancient times, rule of man based on rule of virtue was the basic method of governance in China for a quite long period.
In the early Western Zhou Dynasty (1046-771 BCE), the Duke of Zhou (birth and death unknown) put forward the concept of moral consciousness summed up as “matching heaven with virtue,” “advocating morality and protecting the people” and “moral education and cautious penalty,” emphasizing the social role of morality.
During the Spring and Autumn Period (770-476 BCE) and the Warring States Period (475-221 BCE), hot discussion prevailed among hundreds of schools of thought about rule of law and rule of virtue, which greatly promoted the development of traditional thought in this regard.
The concept of “rule of virtue” advocated by Confucius (551-479 BCE) and Mencius (about 372-289 BCE) with a view to ensuring social stability and the long-term interests of the ruling class was considered to be impracticable and difficult to apply by the various states struggling with each other at that time, despite its great social value.
Catering to the trend of making the country strong by means of political reform, the rule of law promoted by Legalism became popular, even helping the State of Qin unify China. However, as commented by the Preface of Sima Qian, Records of the Grand Historian, Legalism “can only work short term.” The Qin Dynasty (221-206 BCE) advocating Legalism proved short-lived, marking the failure of the latter. In the long history of ancient China, Legalism never assumed a dominant role in running the country.
The demise of the Qin Dynasty made the rulers and thinkers of the Han Dynasty (206 BCE-220 CE) recognize the great social value of the Confucian “rule of virtue.”
After a transition in the early Han Dynasty, the Confucian ideas of governing the country came to be solely advocated. Dong Zhongshu (179-104 BCE) not only inherited the “rule of virtue” ideas of Confucius and Mencius, but also further systematized it through creative interpretation. Based on the Confucianist ideas about loyalty, filial behavior, benevolence and righteousness, as well as the overall code of conduct, Dong Zhongshu systematically put forward the “Three Cardinal Guides and Five Constant Virtues.”

Chapter I Basic Ways of Governing the Country
Basic governance ways of ancient China
The basic way of governance in the West
Historical lessons of governance from the Soviet Union
Evolution of governance modes of China
Advantages and difficulties in building rule of law in China
Chapter II Traditional Governance Wisdom of China
Enlightenment from Confucius abandoning officialdom for education
Debate on morality and punishment
Morality given priority over penalty
Patriarchal ethics
Systems are sourced from rites
Administration by virtue
Governance through public support
Managing officials by virtue
Inheriting the fine governance tradition of ancient China
Chapter III Sticking to Combination of Rule of Law and Rule of Virtue
Relationship between law and morality
The dialectical relationship between rule of law and rule of virtue
Combination of morality and law is an inevitable choice in a country’s governance
Adhere to combination of rule of law and rule of virtue
Governance needs a combination of rule of law and rule of virtue
Rule of law is inseparable from rule of virtue
Chapter Ⅳ Incorporating Moral Requirements into the Building
of Rule of Law
Morality is the spiritual autonomy of human
Meaning of modern rule of virtue
Main areas of modern rule of virtue
Rule of virtue is an indoctrination system
Rule of virtue is the legitimacy basis of rule of law
Rule of law depends on the cultural environment of rule of virtue
Consciously abiding by the law is the highest realm of rule of law
Chapter V Enhance the Role of Rule of Law in Supporting the Morality
Basic concepts of rule of law
Basic requirements of rule of law
Spiritual essence of “supremacy of law”
Importance of sound lawmaking to the combination of morality and law
Strict law enforcement embodies the professional ethics and spirit of rule of law
Impartial administration of justice embodies the spirit of morality and rule of law
Observance of law by everyone is a virtue
Chapter VI
Solving Serious Moral Problems through Legal Means
Moral legislation is necessary for moral construction in the transitional period
Turning moral norms into laws is important for moral construction
Integrating socialist core values into the legal system
Strengthen legislation in key areas
Legal integrity is the basic form of modern integrity
Moral legislation in professional life
Moral legislation in social public life
Moral legislation in family life
Moral legalization does not mean substitution of laws by moral norms
Chapter VII Enhancing Universal Legal Awareness and Moral Self-Consciousness
Enlightenment from the Death of Socrates
Eradicating the “rule of man” where “power overshadows law”
Strengthen construction of culture of the rule by law in the whole society
Rule of law and rule of virtue supplement each other
Strengthening civic awareness education
Advance universal law-abiding to the whole of society
Chapter Ⅷ Leading Officials Should Play a Crucial Role in Governing the Country by Law and Virtue
Upholding the leadership by the CPC
Maintaining the advanced nature and purity of the Party
Acting under the framework of the Constitution and law
Adhering to law-based governance of the country
Persisting in law-based administration
Improving the rule of law thinking and the capability of acting by law
Acting as a model in observing the law
Strictly abiding by the internal regulations of the CPC
We must have strict moral self-discipline