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Zhou Li isconfucianclassic,Thirteen ClassicsOne, yesWestern Zhou DynastyTemporalpolitician、thinker、Litterateur, militaristZhou GongdanWritten by[1]During the Western Zhou Dynasty, Ji Dan, the Duke of Zhou, led the army to the east to quell the rebellion, built the city of Zhou in Luoyang (today's Luoyang) Camp, "in the middle of the world", made ceremonies and played music, and moved some of the adherents of the Yin and Shang Dynasties to the State of Wei[31]。Zhou Li was originally named《Zhou Guan》, starting at《Redords of the Grand History of China·Zen Seal Book[2]。It is recorded in Zhou LiPre QinThe social politics, economy, culture, customs, etiquette and law of the period are rich in historical materials, which can be calledChinese Cultural HistoryA treasure house.
Zhou Li isAncient ChinaThe first book systematically and completely describes the establishment of national institutions and the division of functions. Its content not only involves the ancient official system, military system, farmland system, ritual system and other important national political systems, but also involves the ancient legal, economic, cultural, educational, scientific and technological systems, providing a comprehensive reference system for the establishment of national institutions in China since the Qin and Han dynasties,It can be said that it is an encyclopedia recording ancient civilization and has a profound impact on the history of ancient Chinese ideology and culture.[30]Zhou Li《etiquette》And《The Book of Rites》Collectively“Three Rites”, ancient Chinali-yue culture The most authoritative record and explanation of etiquette and propriety has had the most profound impact on the ritual system of previous dynasties.Master of Confucian ClassicsZheng XuanHe made an excellent note on Zhou Li becauseZheng XuanThe high academic reputation of Zhou Li《Three Rites》First, it became one of the brilliant classics of Confucianism.
Zhou Li is a work that expresses the plan of governing the country through official system. It is extremely rich in content and involves all aspects of social life.The recorded ritual system is the most systematic, including sacrifice, pilgrimagea feudal state, hunting tours, funerals, etcCeremonial jadeThe specific specifications of the system and so on, as well as the records of the grades, combinations, shapes and degrees of various ritual vessels.Many systems can only be found in this book, so they are particularly valuable.
these ones hereInstitutional normsThe Book of Rites of the Zhou Dynasty is divided into six categories of officials, which are called by Tianguan Dazhai“Six Codes”: "One dayTreating allusions, to pass the state, to govern the government, to discipline the people;The second dayCanonTo pacify the country, to harass the people with religious officials;The third dayRitual codeIn order to make peace with the state, unify all officials and harmonize all people;The fourth dayPolitical canon, to pacify the country, to honor all officials, and to equalize all people;The fifth daycriminal law, interrogate the state, punish all officials, and correct all people;The sixth dayAnecdoteTo enrich the country, to serve as officials, and to live among the people. "Tianguan Xiaozai“Six genera”: "One dayTianguan, which belongs to 60, and is in charge of governing ";"The second dayLocal magistrateIt belongs to 60, and is in charge of the state religion ";"The third dayZhou official in charge of spring ritesIt belongs to 60, and is in charge of state etiquette ";"The fourth dayXia GuanIt belongs to 60, and is in charge of state politics ";"The fifth dayQiu Guan, which belongs to 60, and is in charge of state punishment ";"The sixth dayDong GuanIt belongs to 60, and is in charge of state affairs ".[17]
The division of labor is roughly as follows:
I,Tianguan Tomb SlaughterThere are 63 kinds of officials in charge of court affairs at and below Dazhai;
II,Land Officer Situ, 78 kinds of officials including Dasi Tu and below, responsible for civil affairs;
III,Chun Guan Zongbo, a total of 70 official positions at and below the level of Da Dabo, responsible for clan affairs;
IV,Xia Guansi MaThere are 70 kinds of officials at or below Dasima, responsible for military affairs;
V,Qiu Guansi KouThere are 66 kinds of officials at or below the level of chief criminal officer, who are responsible for criminal affairs;
VI,Dong GuanBaigong, involving 30 kinds of officials in production, responsible for construction affairs.[18]
Pseudo《Ancient Chinese Shangshu·There is a similar saying in the Zhouguan: "Tsusuzakai is in charge of governing the country, unifying all officials, all of them are from all over the world; Situ is in charge of teaching the country, applyingFive Codes, disturbing Zhaomin;ZongboHe is in charge of state rites, governing God and people, and harmonizing the upper and lower levels;Sima is in charge of state affairs, unifying the six divisions and pacifying the state;SkoTo control the state, accuse traitors, and punish riots;Sikong is in charge of the land, lives among the four people, and is in the right place at the right time. "However, this statement may come out later, which is just a plagiarism and generalization of the handed down Zhou Li.
The reason why Zhou Li was renamed "Zhou Li" from "Zhou Guan" means that in the view of Han Confucians, all social systems and norms can be named "Li".This is because in Chinese traditional discourse, "Li" is the general term of all institutional norms.Although the earliest and narrowest usage of "rites" in Chinese refers to the sacrificial rites of "blessing the gods"（《Analytical Dictionary of Characters》）However, its broadest usage rules refer to all institutional norms.So Jia Gongyan talked about whyZhou official in charge of spring ritesWhen we should say "unifying all officials" instead of "etiquette", we should explain: "etiquette, therefore, unifying all things, so we say" unifying all officials "." (Tianguan Dazhai) The so-called "unifying all things" means that "etiquette" governs all systems and norms.
The system of Zhou Li is not the actual system of the past society, but a kind ofPoint to the futureIdeal design for.If "Zhou Li" is indeed a product of the Warring States Period, then its creation is just in theChinese societyOfTransition periodIt must reflect the historical trend of that period. Therefore, the goal of its system design should not point to the social era before the transformation, but to the social era after the transformation.
Zhou Rites
In terms of its historical background, Zhou Li should belong to the category of "Zi Xue" (Confucianism was one of the hundred schools of thought at that time, so Han Shu · Yi Wen Zhi · Zhu Zi Lue also included Confucianism);Its system designpointIs the trend of social transformation.Only in this way, the actual influence of Zhou Li was in the later imperial power era.For example, since the Sui Dynasty“Three provinces and six ministries”Its "six parts" were set up in imitation of the "six officials" in Zhou Li;In the Tang Dynasty, six ministries were named as officials, households, rites, soldiers, criminals and workers, which were the main bodies of the central official system, followed by later generations and used until the Qing Dynasty.
Past dynasties have revised the canon system, such as the "Six Canons of Kaiyuan" in the Tang Dynasty, the "Rites of Kaibao" in the Song Dynasty, and the "Grand Canon" in the Ming DynastyMing Jili》All of them are based on Zhou Li and consider the profit and loss.Therefore, Zhou Li is not a classic in the imperial power era, but a classic in the imperial power era.One task facing us today is how to make Zhou Li evolve into a classic in the era of civil rights.
《Redords of the Grand History of China·According to the Five Emperors' Chronicle, Yao ordered Shun to regentFive Rites”；Shun ordered Bo Yi to beRank Clan, "ClassicThree Rites”；Shun also appointed Kui WeiClassical music, "teaching children", "poetry means meaning, song means long words, voice means forever, and rhythm means harmony,Eight tonesIf you can harmonize, don't compete with each other. God and man should be harmonious.[4]
Zhou DynastyAt the beginning, in order to support the political maintenance of the Zongzhou ruleEnfeoffment system，Zhou GongdanstayIdeologyA comprehensive innovation has been carried outShang DynastyThe ritual music ofRitual music systemDegree, including diet, living, sacrifice, funeral, etccivil lifeAll aspects of "Li" are included in the category of "Li", making it a systematic societyRules and regulationsandCode of conductTo formConfuciusThe "gloomy and gentle" ritual and music culture that we admire, that is, ritual and music have become a set of important elements in politics, education, faith and other fieldsCultural structureAnd comprehensively implemented the rule of rites and music within its jurisdiction.[3][6-7]
《Redords of the Grand History of China·Zhou Benji》Load: "Since Yan's life is short, attackHuaiyi, Gui Zai Feng, Zuo《Zhou Guan》。The ceremony and music were revived, and the system was changed, while the people were harmonious and singing was revived.
The Chronicle of this Bamboo Book: "King Wu,Cheng WangLess,Zhou GongdanRegency for seven years.establish rules for ceremonies and compose appropriate music for different occasions, divine birdPhoenix emperorWhen I saw that Yingpodsheng was born, I watched the river, Luo and Shen Bi with Cheng Wang.After the ceremony, Wang Tuiyou.As for Ri Ze, the glory comes out of the screen river, the green cloud floats to, the green dragon faces the altarXuan JiaThe picture, sit and go.The ceremony in Luo is just like that. "《Wei ShuOne ambition of 108 is the first zero ": Zhou Wen's metric system of ritual and music is exemplary, which can be worshipped in Luoyang.[8]
"Spring and Autumn Dew Volume VII"Zhou Gongfu Becomes KingHe was ordered to be a palace town in Luoyang, a civil and military system, and to make music to worship heaven."Zhou Guan" means "Zhou Li"《Redords of the Grand History of China·Zhou Benji》"Since Yan's life was short, he attacked Huaiyi, returned to Feng《Zhou Guan》。The ceremony and music were revived, and the system was changed, while the people were harmonious and singing was revived. "Duke ZhouAfter deposing Yin Si and attacking Huaiyi, he returned to the capital of the Western Zhou DynastyFengjing, wrote down《Zhou Guan》。Zhouguan, or Zhouli, is the Western Han DynastyEmperor Jingdi, presenting the king in Hejian on the occasion of Emperor WuLiu DeThe pre Qin ancient books obtained from the folk record the ritual system of the Zhou DynastyA master。[9-13]
Year of completion
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The records about the discovery of Zhou Li can be found in Han Dynastybook·The Biography of King Xianwang in the River.[2]
Jia Gongyan《Zhou Rites and Justice Preface》"Official Zhou" appeared at the time of filial piety, and was secret but not passed on ";"Since it came from the cliff wall and entered the secret mansion again, the scholars of the five families could not see it. The most filial piety became the emperor and the most talented peopleLiu XiangZi Xin, the managing secretary of the school, was first listed in the preface, and was written in "Lu" and "Lue".To perish《Dong Guan》One, with《Work Examination Record》Enough ".[14]
《Zhou Guan》UntilLiu Xiang、Liu XinThe documents of the secret mansion were discovered and recorded by father and son.usurper who founded the Xin dynastyAt that time, "Zhou Guan" was listed because of Liu Xin's invitationAcademic officer, renamed Zhou Li.At the beginning of the Eastern Han Dynasty, Liu Xin was a discipleDu ZichunWhen teaching the learning of "Zhou Li", there were many commentators,Zheng XuanXu Yun: "Since the ancestors, people have learned a lotSenior and middle doctorsZheng Shaogan Mingxing, Ji ZiBig Si NongZhong Shi is famous, so I suggestLang WeiCizhong, his servant Jia Junjingbo,Sundgau Ma Jichang, the governor general, wrote the Zhouli Interpretation. "(Preface to Commentary on Zhou Rites) At the end of the Eastern Han Dynasty, Zheng Xuan, a master of Confucian classics, annotated it, and Zhou Rites leaped to the top of the "Three Rites".[15]
Scholars of all dynasties have long argued about the author of Zhou Li and its age. As Siku Tiyao said, "(Zhou Li) is the latest one among all the classics, and its authenticity is as diverse as a lawsuit, which cannot be traced.".Ancient famous scholars and great Confucians, modern timesLiang Qichao、Hu Shi、Gu Jiegang、Qian Mu、Qian XuantongGuo Moruo, Xu FuguanDu Guoxiang、Yang XiangkuiFamous scholars, such as the Western Zhou Dynasty, the Spring and Autumn Period, the Warring States Period, the Qin and Han Dynasties, the early Han Dynasty, and Wang Mang's forgery, were all involved in the discussion.
An important fact is that all the pre Qin literature did not mention the book Zhou Li.In the pre Qin literature, it was recorded more intensivelyOfficial System of Pre Qin DynastyThe literature of《Shangshu》Zhou Guan and《a pre-Qin philosopher》Of《Kingship》Article.Since the Book of Rites of the Zhou Dynasty was falsely framed as a forgery by the Modern School, it once led to the rule of ancient Chinese history being regarded as a forbidden area. Don't dare to quote it as saying that this is really a great injustice.[2]
Through a large number ofInscriptions on bronzeThe material proof, its precious historical value, has become increasingly apparent.Although Zhou Li is not a work of the Western Zhou Dynasty, let alone the Duke of Zhou, it does contain a large number of worksWestern Zhou DynastyHistorical data.[2]
However, the explanation of these contradictions in the Siku Summary is: "The Zhou Rites was written at the beginning of the Zhou Dynasty, but the history of the official system and the gains and losses of the political codes for more than 300 years before his eastward migration were unknown after the Spring and Autumn Period. His early departure from Chengkang was not far away, but because of his old chapter, it was slightly changed, and not all the people who changed were the Duke of Zhou.Therefore, the laws of the later world rushed into it, and its books were miscellaneous.Later, the farther they went, the time shifted and the potential changed, and the number of people who could not walk became more and more, so their books were abandoned. "Concurrent citationZhang Zai"Hengqu Quotations": "Zhouli" is the proper book, but there must be some people who will enter the end of the world. "Until the late Qing DynastySun YirangBy《Zhou courtesy and justice》He still insists that the Rites of the Zhou Dynasty was written by the Duke of Zhou: "In the past, the Duke of the Zhou Dynasty praised the ambition of civil and martial arts, assisted only in becoming a king, and acted as a Luo in his house, so he stated the official administration and made it into a constitution. There is a classic of the Zhou Dynasty, which is full of readiness." (The Preface to the Justice of the Rites of the Zhou Dynasty) But this conclusion has been questioned by many scholars since modern times.
In fact, Sun Yirang's Preface also said: "This scripture is inherited from hundreds of kings, and its good deeds are collected to overcome its disadvantages", "It is not the canon of Monday's generation", and "It is not just determined by the Duke of Zhou, but also handled by him!"
Today, most scholars believe that Zhou Libe published in book formIn the Warring States Period (even in the early Han Dynasty).[16]
Ideological structure
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Sun YirangThe Preface to Justice of Zhou Rites points out that the practical application of Zhou Rites in the later imperial power era is often a failure."Liu XinSu ChuoTo the leftWang'sThe usurper of Yuwen, and the pawn took the lead;Li LinfuIt was entrusted to revise the Six Canons, but the Tang Dynasty was in turmoil;Wang AnshiIt was entrusted to implement new laws, and the Song Dynasty was also in turmoil. "The reason for this is that Sun Yirang further pointed out: "It is not appropriate to play the role of the end instead of the root. It is not appropriate for him to take a chance to try, and not to be defeated and unable to shake up!" The object of this criticism is the later generations of users of Zhou Li, not the Zhou Li itself;However, in fact, the system design of Zhou Li itself is utopian, and cannot really fit in with the later imperial society.
The real value of Zhouli lies not in its system design, but in the more fundamental spirit of principle on which it relies for system design.[15]
Sun Yirang pointed out the problem of "the origin and the end" in the Preface to the Justice of Zhou Rites: "Do not explore the origin, but play the role of the end." Despite the changes of ancient and modern times, "human nature is still the same; for those who are different, their governance traces and customs have been heard".That is to say, "the original" is the unchangeable human nature, and "the end" is the changeable etiquette and custom.It reminds meZhuangziAs I said, "My husbandSix MeridiansThe past of the former king, how can it be traced? "The nature is the "trace", which is invariable;Rites are just "traces", which are changeable.[19]
Sun Yirang clearly pointed out that "for the sake of governance, ancient and modern times do not follow each other." As for today's lifestyle, the "rites" of Zhou Li, that is, the provisions of its system norms, can be divided into three categories: some are still applicable today, but few;Some can be considered today;And more of them have no practical significance at all.To this end, Sun Yirang proposed "human nature" to explain the "Zhou Li" also has practical value.
The so-called "human nature", according toMenciusThe main idea is "benevolence and righteousness", that is, "there is only" benevolence and righteousness "proposed by the book" Mencius "at the beginning.Mencius put forward a concept structure explicitly for the first time: benevolence – righteousness – propriety.The universal meaning of this conceptual structure lies in:social groups In terms of survival, they all need "courtesy" (system norms);However, the foundation of the construction and change of institutional norms is "righteousness" (the principle of justice);The ultimate source of the principle of justice is "benevolence" (benevolent feelings).
Zhou Li Spirit
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Institutional normsJustificationIt is based on the spirit of benevolence, or more precisely, the spirit of fraternity.[15]
The Confucian concept of "benevolence" includes two indispensable aspects: love of difference;The benevolence of one body.Only talk about poor love, and eventuallyLogicallyguidephilosopher advocating ethical egoism"Solipsism" means no longer Confucianism;Only talk about the benevolence of one body, and eventually lead logicallyMozhaiOf“universal love”, is no longer a Confucian.
The Confucian concept of "benevolence" recognizes that“Love has a bad wait”Through the efforts of "pushing and expanding", we transcend this kind of poor love and move towards "equal treatment".The so-called "pushing and expanding" means pushing oneself to others, pushing others to things, for example: "If you want to stand up, you will stand up; if you want to reach the goal, you will reach the goal"（《Yongya》）；"The old and the old, the young and the young" (On King Hui of Liang);Even“Be kind to people and love things”(Diligence).This is also called "fraternity", that isHan Yu"Humanity is benevolence"（《Original Path》）。This is the basis of the legitimacy of institutional norms.
From the perspective of love of difference, brotherhood is only advocated by Confucianism“Five virtues”As one of the emotions, we cannot imagine that love for parents is equal to love for brothers, nor can we imagine that love for animals is equal to love for brothers.From the aspect of benevolence in one body, the Confucian fraternity is not an empty slogan, but a substantial principle with substantial content. This principle is that it not only acknowledges the real life of love of difference, but also emphasizes the equal treatment beyond this love of difference.
The system design of Zhou Li embodies the fraternity spirit of Confucianism.
For example, the interest guarantee system: "Six benefits are guaranteed for all people: one is to be kind to the young, two is to provide for the aged, three is to invigorate the poor, four is to compensate the poor, five is to alleviate illness, and six is to secure the rich[15]
academic research
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Ideal governance
The Rites of the Zhou Dynasty shows a perfect national code system, and everything in the country is in order and full of philosophy.[20]
National Capital: The location of the national capital in the Rites of the Zhou Dynasty was selected byTuguiTo determine.The Book of Rites of the Zhou Dynasty · Da Situ says: Use the method of Tugui to measure the depth of the earth, and use the sun to view (shadow), so as to reach the middle of the earthThe scene (shadow) of the sunrise is five inches long, which is called the middle of the earth: the combination of heaven and earth, the intersection of four seasons, the meeting of wind and rain, and the harmony of yin and yang.However, Fu'an is the place where the kingdom was built. It is located thousands of miles away from the capital and the trees are sealed.
Nine Gynae: The king's Gynae were built around the king's city. There are nine Gynae outside the king's Gynae.The distribution of the nine Gynae is centered on the king's Gynae, which are thousands of miles away. The five thousand mile area is divided into Hou's Gynae, Dian's Gynae, Man's Gynae, Cai's Gynae, Wei's Gynae, Man's Gynae, Yi's Gynae, Zhen's GynaeGyeonggiWait for nine layers, and the size will match each other.The distance between neighboring cities is 500 li.
Residents' organizations: There are two types of residents' organizations in the Rites of the Zhou Dynasty: rural areas outside the capital of the country are called villages, and rural areas are called Sui.The countryside is subdivided into five levels, namely, state, party, clan, lv and biadministrative organization。Under Sui, it was subdivided into five levels of administrative organizations, namely, neighborhood, Li, Li, Bi, and County. The organizations at the township and Sui levels were well organized.In addition, the number of villages and Suining is six.
Farmland planning: Zhou Li's planning for wild farmland is also neat and uniform."Local officials Sui people" said: "When people manage wild areas, there is Sui between husbands, so there is a path on the road;Ten men have a gap, and there is a gap;There is a canal in a hundred years, and there is a smear on the canal;A thousand men have a way to drain;Ten thousand people have a river, and there are roads on the river to reach the capital.CanalRoad systemThere are strict rules for measuring feet.according toZheng XuanNote: the width and depth are two feet respectively;Ditch, four feet wide and four feet deep;The canal is eight feet wide and eight feet deep;Huihui, two wide and two deep.The width of the road on the canal can allow cattle and horses to pass through, the wedge can allow big cars (six feet wide) to pass through, the paint can allow one car (eight feet wide) to pass through, the road can allow two cars to pass through, and the road can allow three cars to pass through.
It is not difficult to find that the system of Zhou Li has quite idealistic elements just based on the above examples.The theory of building the capital of a country in the ground is very bright, which is actually impossible to operate.Therefore, Zhou Li is the blueprint of the Republic.[20]
Man, law and nature
The purpose of Zhou Li is not to record the rules of a dynasty or a generation, but to establish rules for all generations.The author hopes to express his concern for the society and the society through this bookRelationship between heaven and manPhilosophical thinkingLayoutAll are affected by this.
Confucianists believe that people and society are only natural spiritsReplica。During the Warring States Period,Yin Yang and Five ElementsThe idea is flourishing, and the academic world prevails in the style of following the law of heaven with human beings, emphasizing the relationship between human beings and nature, and advocatingsocial organizationImitationNatural lawTherefore, it is said that people follow the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature.The author of Zhou Li is an active adherent of the idea of man following heaven.[20]
The Rites of Zhou Dynasty consists of six chapters, namely, Tianguan, Diguan, Chunguan, Xiaguan, Qiuguan and DongguanShelf。Heaven, earth, spring, summer, autumn and winter are the six parts of heaven and earth, which is what the ancients called the universe.The Six Officials of Zhou LiLiu QingAccording to the arrangement of the author, each minister commands 60 official positions.Therefore, the total number of official positions of Liuqing is 360.
As we all know, 360 is the degree of Sunday."Zhou Li" was originally called "Zhou Guan". There have been many speculations about the origin of the title of the book.In my opinion, the so-called "Zhou Guan" actually means the official of Zhou Tian.The author takes Zhou Guan as the title of the book, implying the cosmic framework of the book, the layout of the degree of the week and the sky, and the principle of using people to follow the sky.Later, Liu Xin changed the name of "Zhou Guan" to "Zhou Li". Although he had the intention of elevating its status, he distorted the author's original intention.
In the traditional concept of Confucianism, yin and yang are the most basic pairPhilosophical categoryAll things in the world are either yin or yang.The author of Zhou Li fully applied the concept of this book in the ideological fieldPolitical mechanismsLevel.Yin and Yang in Zhou Li are almost everywhere."Tianguan · Neixiaochen" said that there were positive and negative government orders;"Tianguan Neizai" says that there are positive and negative rites;The Land Officer · Herdsman said that there were positive and negative sacrifices.Facing in the royal cityAftermarket、Zuozhu YousheThe layout of is also the embodiment of the thought of Yin and Yang.The south is Yang, so the emperor listens to the south;The north is Yin, so the queen governs the city in the north.The left is Yang, the direction of humanity, so the ancestral temple is on the left;The right is yin, which is respected by the tunnel, so the country is on the right.As mentioned above, the location of the King City in the Rites of Zhou Dynasty is also in the middle of Yin and Yang.Therefore, Mr. Qian Mu said that the Zhouli has made the whole universe and all human beings Yin and Yang consonant (Examination of the Times of Zhouguan's Works).[20]
The Warring States Period was also the time when the Five Elements Thought prevailed.Yin and Yang rub each other to produce the five elements of gold, wood, water, fire and earth.All things in the world must be incorporated into the system with the five elements as the space frame, such as the middle five directions in the southeast, northwest and northwest,notes of the ancient pentatonic scaleWait for five tones, green, red, white, black and yellow, sour, bitter, salty and sweet, etc.The thought of the five elements is also reflected in Zhou Li.Among the major national sacrifices in the Rites of the Zhou Dynasty, local officials offered cattle, spring officials offered chickens, summer officials offered sheep, autumn officials offered dogs, and winter officials offered pigs.As we all know, in the five element system, chickens are wood animals, sheep are fire animals, dogs are gold animals, hogs are water animals, and cattle are local animals.The five animals worshipped by the five senses in the Rites of the Zhou Dynasty are completely consistent with the corresponding relationship between the five animals and the five directions in the Five Elements Thought, which has an obvious idea of the five elements.Echoing this, the local officials have the position of ox man, the spring officials have the position of chicken man, the summer officials have the position of sheep man, the autumn officials have the position of dog man, and the winter officials have the position of rag man.
To sum up, Zhou Li is a blueprint of an ideal country where people follow the law of heaven.This does not in any way mean that there is no plain place of pre Qin etiquette in Zhou Li.On the contrary, the author has absorbed a lot of historical materials from the previous generation, but not simply transferred them, but made some changes according to his philosophy, and then combined them with the author's innovative materials to form a new system.[20]
Both learning and management
The Book of Rites of Zhou Dynasty, which is big in body and excellent in thinking, includes all academic and governance skills, so it has been valued by scholars of all ages.The so-called academic means that the book has always been the focus of the debate between modern and ancient Chinese.The classics of the Han Dynasty, written in the official script commonly used at that time, are calledJinwen Jing, usingSix Ancient LanguagesWritten asAncient classics。In the early Han Dynasty, most of the documents found in the walls of Confucius' Mansions and obtained in the folk are ancient classics, while those standing in the academic offices are modern classics.The records of the modern text and the ancient text are not consistent, so there are disputes between the two sides from time to time.
The ancient literature of the Han Dynasty took Zhou Li as its main source,Modern literatureThe Book of Rites·Kingship》Is large.For this reason, "Zhou Li" often becomes the focus of controversy. In addition, its teaching thread is unclear, and it has been repeatedly heckled by modern scholars, such as the famousScholarHe XiuIt was demoted to a book of six country conspiracy;Kang Youwei《Textual Research on the New Learning Pseudo Sutra》Then accuse it ofWang Mang usurped the Han DynastyThe forgery of Liu Xin.On the contrary, those who praised it, such as Liu Xin and Zheng Xuan, were praised as the classics of the Duke of Zhou.[20]
In spite of this, "Zhou Li" still received the attention of scholars of all previous dynasties.Tang peopleNine meridiansOne of the best books is Jia Gongyan's《Zhou Lishu》, receivedZhu XiAppreciation of.The Confucian scholars in the Qing Dynasty made new comments on the Thirteen Classics,Sun YirangOf《Zhou courtesy and justice》It is the best in the world. So far, no one is better than it.Scholars of all dynasties have made numerous researches on the authenticity of Zhouliextremely。[20]
The so-called governance means that Zhou Li, as a guiding principle for governing the country, has become a model for politicians of all dynasties to follow.The ancients said that there must be three generations of heroes in the Zhou Dynasty.The ancients believed that the Book of Rites of the Zhou Dynasty originated from the Duke of the Zhou Dynasty. Its perfect official system and rich thoughts on governing the country became an inexhaustible humanism for emperors and literati.[20]
The Rites of the Zhou Dynasty adopted Confucianism and Legalism for officials and common peopleVirtue as the main punishmentThe policy ofpolitical thought And has management skills to control all officials.The measures to manage the property in the treasury are rigorous, meticulous and mutually restrictive, which reflects the superb operational research wisdom.There are many systems that still have vitality and can be used for reference.[20]
At the time of major changes in history, many people, such as those in the Western Han Dynasty, took Zhouli as an important ideological resource to find ideological weapons for reform or reformWang Mang's system reform, Yuwen Zhou Revolutionary Code of the Six DynastiesNorthern Song DynastyOfWang AnshiAnd so on. All the reforms were based on "Zhou Li"Standard。At the end of the Qing Dynasty, foreign and domestic troubles were pressing. In order to save the declining trend, Sun Yirang wrote "Zhou Guan Zheng Yao", which proved the implication of "Zhou Li"GovernanceNo less than the West.Famous scholars in the late Korean eraDing Ruoyong(No. Chashan), once wrote 300 thousand words《World Heritage List》He advocated that the political system of North Korea should be reformed with Zhou Li.[20]
It is impossible for any visionary to draw a blueprint of an ideal country out of reality, as is the case with Zhou Li. Under the idealized framework, the author has used a lot ofHistorical materialsFill.However, the author often makes processing and transformation according to needs when using it, which must be noted when reading Zhou Li, which is also the complexity of this book.[20]
a multitude of names
Zhou Li meansranking systemThe rules, regulations and etiquette of.There are many names, includingceremonies, JialiFerocious ceremony、Guest salute、military saluteIt is a tool to maintain the hierarchy and prevent unauthorized acts.No one can modify the ritual and music system since it was formulated by Duke Zhou.The King of Zhou had the right to punish the nobles who violated the etiquette.[20]
The rulers of the early Zhou Dynasty carried out the policy of enfeoffment of vassals and establishing the same surname, and enfeoffment the royal families of the Zhou Dynasty to various places to establish the Western Zhou DynastyDependent country。On the basis of state division, Duke Zhou made rites and music, summarized, inherited and improved them, thus systematically establishing a complete set of perfect systems related to rites and music.MainlyGynecological costumeSystem, title system, legal systemPrimogenitureHarmony system, etc.Among them, the most important ones are the primogeniture and nobilityHierarchy.[20]
In the Shang Dynasty, the succession of the throne was mostlyinherit from one's late older brother, position transfer is uncertain.The system of inheritance established by Duke of Zhou, namely, the system of inheritance of the first born son, is based on blood tiesZhou TianziHis eldest son succeeded to his throne.At the same time, he made other concubines vassalshigh ministers and nobles。Their relationship with the Emperor is the relationship between the local government and the central government, between the minor clans and the major clans.Zhou Gongdan also established a series of strict etiquette systems for monarchs and subjects, fathers and sons, brothers, relatives and strangers, nobles and inferiors, and nobles and humbles, so as to adjust the relationship between the central and local authorities, princes and subjects, and strengthen the rule of the central government. This is the so-called etiquette and music system. Confucius pursued this kind of orderly society all his life.[20]
The ritual and music system of the Western Zhou Dynasty belongs toSuperstructureCategory is the political criterionmoralIt later developed into a hierarchical dogma to distinguish the high from the low and the high from the low.Music is made in cooperation with the aristocrats for ritual activitiesdance music。The scale of dance music must be consistent with the level of enjoyment.The ritual and music system of the Western Zhou Dynasty formed the ritual and music culture andRitual and musical civilization, for later generationsChinese cultureHave a huge and far-reaching impact.[20]
Rites emphasize otherness, that is, the so-called superiority and inferiority.The function of music is harmony, which is called kissing.The difference and harmony are two aspects of consolidating the internal unity of the Zhou people.[20]
The central problem to be solved by ritual is the distinction between high and low, that isPatriarchal clan system, further speaking, it is the establishment of the inheritance system.Yin Dynasty FollowersCondinLater, afterWuyi、Wen Ding、Diyi, Dixin (Zhou), apparently abolished the system of passing on younger brothers and established the system of passing on children.[20]
Zhou did not establish the system of direct leader before the Duke of Zhou. It was not Taibo andZhong Yong, butSeasonal calendar。King Wu has a brother's nameA Study of Bo YiHowever, King Wen regarded King Wu asJi FaFor the crown prince.[20]
Since the Duke of ZhouKang Wang、Zhaowang，King Mu, GongwangI-Wang It is no accident that all the people from King Xiao to King You are descendants. This system isLegitimate eldest sonThe establishment of the inheritance system should be attributed to the Duke of Zhou.After the establishment of the system of inheritance of the legitimate eldest son, only the legitimate eldest son hasRight of inheritanceIn this way, the struggle for the throne by the supporting brothers was legally eliminated, and stability and consolidation were achievedruling classThe role of order.The system of inheritance by the legitimate eldest son is the core of the patriarchal system.[20]
Duke Zhou combined the patriarchal system with the political system to create a complete set of services forSlaveryThe superstructure of.The emperor of Zhou is the most important person in the world, and the princes surnamed Ji told the emperor of Zhou that he is a minor sect.These vassals were large in their own country, and the officials with the same surname were also small clans, which formed a pagoda like structure, with the Emperor Zhou at the top.Zhou dynastyOne of the purposes of Dafeng, a vassal with the same surname, was to form this political structure combined by blood ties, which was a big step forward than the alliance form of the Yin Dynasty.[20]
From the patriarchal system, it is inevitable to promote and maintain the inferiority of fathers, brothers, sons of heaven, and princesrigidly stratifiedEtiquette.This etiquette isSubordinationExternalization of.In turn, it plays a role in consolidating the patriarchal system, with the purpose of maintainingPatriarchyIn order to maintain the rule of the Emperor of Zhou, anyone who violates the specific provisions of etiquette, room, clothing, appliances, etc. will be regarded as being rude and overbearing.[20]
When the Emperor of Zhou was able to grant people territoryMust beState owned land is the prerequisite.All over the world, is it the royal land,Leading by the land, Murphy is a king minister。(The Book of Songs·Xiaoya · Beishan》）It was not a fiction in the era when Duke Zhou's literary, political and martial arts skills were at their peak.As a result, the land was not sold and the land was not allowed to be bought and sold. I'm afraid it also came from the Duke of Zhou.Given by Zhou GongnengJiang TaigongWith the privilege of collecting special expedition, I'm afraid that the Rite and Music Expedition was established by the Duke of Zhou in his time or earlier.[20]
In order to strengthen the central dynasty's rule over the local areas, the system of conferring titles, hunting tours, pilgrimage, tribute and so on may also be summarized by the Duke of ZhouPrevious generationBased on experience.On the one hand, Duke Zhou's ritual making and music making were systematized on the basis of summarizing the experience of predecessors, and on the other hand, it was also a summary of the specific practice of Zhou people.[20]
social justice
The reason why Zhou Li became an important classic of Confucianism is not because of the specific system design that can be broken, but because of the universal social justice principles behind these system designs.Confucius said "courtesy" (system specification) can "gain and loss"（《The Analects of Confucius · Ba Yi》）The basis for "profit and loss" is precisely this principle of justice.ConfucianismThe core hub of the concept of "benevolence righteousness propriety" is "righteousness", that is, the principle of justice.[15]
The "righteousness" of Confucianism is the principle of justice, including twobasic principle：
Justification
The construction of institutional norms must be justified.The "love and benefit" of inferior love will lead toConflict of InterestIt is necessary to establish some institutional norms to solve this conflict of interest.This means that the construction of institutional norms must go beyond the love of difference and pursue the benevolence of integration.This is the requirement of the principle of legitimacy.[15]
fairness
The so-called "rightness" first requires system designfairness。The key to justice is the concept of "justice": justice is justice, injustice is injustice.What is involved here is the relationship between "public" and "private".The Concept of "Public and Private" in ChinaCultural traditionIt has appeared very early in China.[15]
Of course, the ancient concept of "public and private" is different from the modern concept of "public and private".However, this difference is not at the level of "righteousness" (justice principle), but only at the level of "etiquette" (system norms).In other words, the distinction between public and private is a universal distinction in itself, and it is also a universal principle to curb private and serve public.The specific way of realizing this universal principle at the institutional level changes from time to place, that is, it depends on the specific way of life in different times or regions.[15]
In the era of the creation of Zhou Li, "public and private" have their own specific historical contents on the level of institutional norms (rites).For example《Xia Guansima · Dasima》It said, "The big beasts are public, and the small birds are private." The Autumn Lawsuit Kou Chaoshi also said, "Anyone who gets goods bribes, the people, and six animals, will be appointed to the court, told to the scholars, and promoted ten days later. The big ones will be public, and the small ones will be private." In the social life style at that time, for example, in the "individual → family → country → world"social structureIn China, home is public for individuals and private for the country;The state is public to the family and private to the world.At the same time, however, Zhou Li contains more fundamental general public and private concepts at the level of justice principles (righteousness), which means that under any lifestyle, the starting point of the construction of institutional norms must be to curb private and serve the public.[15]
The embodiment of this general public and private concept on the issue of justice is the concept of "justice".For example, "Tianguan Xiaozai" talks about official governanceIncorruptible governmentThe issue of justice: "By listening to the six plans of the government, we can defeat the rule of the officials: first, honesty, second, honesty, third, honesty, and fourthintegrityFive is honesty, six is honesty. "Zheng Note: "We should not only focus on six things, but also on honesty";"Good, no evil".Jia Shu: "Those who say, 'Good, no evil,' are honest in their conduct and fair and selfless in their words." This isgeneralityAn example of the concept of fairness.But Jia Shu's "impartiality" is not very accurate, because "impartiality" does not mean "selflessness".Going beyond the love of difference and pursuing the benevolence of unity does not mean denying the difference of love. For example, "one wants to establish oneself and achieve oneself" does not mean denying "one wants to establish oneself" and "one wants to achieve oneself". "Self denial" does not mean "destroying oneself", and so on.This is actually a kind of "middle way" principle: neither harm the public for personal reasons, nor destroy the public for personal reasons.[15]
Fairness
The so-called "just" also means that the system designFairness。The concept of fairness is usually expressed as "equal" or "equal" in Chinese cultural tradition.[15]
The original meaning of "average" refers to the average and even distribution of land.《Shuo Wen》Explained: "Even, even." The Land Officer · Little Situ said: "The land is equal to its people, and the number is known: seven people in the upper land family, three people in the middle land family, six people in the middle land family, two people in the middle land family, five people in the lower land family, two people in the middle land family." There is also a distinction here: "Even land" reflects the general principle of justice (righteousness)Required fairness;The division of upper ground, middle ground and lower ground is its specific system design (ritual).[15]
By extension, one of the basic purposes of establishing this system is to "save money equally", that is, to distribute interests appropriately in an orderly structure.For example, "Tianguan Dazhai" said: "nine forms are used to save money;"These nine also follow the order of precedence"."Tianguan · Xiaozai" also said: "Governance is to pacify the country, to equalize the people, and to save money." Jia Gongyan explained "Junbang" in "Tianguan Tomb Slaughter", "Junbang" said: "Those who say that 'assisting the king Junbang' are to equalize the money and use it with great slaughter."[15]
The distribution of land belongs to the one-time distribution of wealth.On the basis of this distribution, the Zhou Rites set up officials of "Tujun" and "Junren" to be responsible forTax, corvee, belongs to the secondary distribution of wealth.The system design of Tujun and Junren in Zhouli belongs to the category of "ritual", which can "gain or loss".However, this system design is based on the fairness required by the principle of "righteousness", which is a universal principle.[15]
It should be noted that the principle of "equality" and fairness is by no meansequalitarianismprinciple.A typical misunderstanding of egalitarianism about fairness and evenness is that the distribution of interests is divided by the interests (molecules)（denominator）The way.This is actually a question of system design (propriety) rather than justice principle (righteousness).Moreover, this egalitarian system design still does not haverealismEven the principle of "equality" of modernity has always been in the process of institutional change in the ongoing historical process of modernization.[15]
The essence of "justice" of fairness and equality lies in the establishment of an order (rank narration);In this order structure, people get an appropriateDistribution of benefitsShare.For example, "Tianguan Gongbo": "Follow their ranks";"At the end of the month, the rank is equal, and at the end of the year, the narration is equal.".Zheng's note: "Rank is a kind of salary. Xu is a kind of talent." Jia Shu: "Rank means to receive salary according to the rank of the class, and the talent of the Xuzhe is the second highest." The specific form of this order structure, namely "ceremony", is changing historically;However, no matter how the profit and loss are changed, the order must be shown as astructural systemHowever, any social structure system must show the difference of "rites are different".[15]
Suitability
Changes in profits and losses of institutional norms, involving ChinaTheory of justiceAnother principle of justice: suitability principle.In fact, if we do not discuss the issue of suitability, then fairness cannot be specifically implemented.Obviously, the motive of benevolence does not necessarily lead to good results.Similarly, the institutional construction with a legitimate starting point may not guarantee the good results of this system.Therefore, if the principle of legitimacy ismotivismPrinciple, then, suitability principle is oneEffect theoryprinciple.The principle of suitability requires that the design of institutional norms must take into account the specific lifestyle under specific space-time conditions.[15]
Therefore, Zhou Li attaches great importance to the suitability of system design.In the whole book of Zhou Li, the word "Yi" appears only four times, while the word "Yi" appears as many as 49 times.[15]
The first is the general concept of emphasizing time and place, such as:
When you eat in spring, when you drink in summer, when you drink in autumn, when you drink in winter.Fan He, ChunPolyacidIt is bitter in summer, bitter in autumn and salty in winter.It is better for anyone who knows how to eat, such as cattle, sheep, millet, rags, millet, dogs, wild geese, wheat and fish.(Tianguan Food Doctor)[15]
This concept of "suitable time and suitable place" is reflected in the issue of the principle of system construction, which forms the principle of suitability as one of the principles of justice.[15]
（1） Geographical suitability
Suitability principles includeTimelinessAnd local suitability.Land suitability is a basic concept in the Chinese cultural tradition, as stated in the Book of Changes: "If you look up, you will see the sky; if you look down, you will see the earth,birdwatchingThe writing of beasts is suitable for the land. "Land suitability is sometimes called "land suitability" in Zhou Li.[15]
According to the method of land suitability, we can distinguish the names of ten lands and two lands, and know their interests by the relative residence. We can help the people, the birds and animals, the plants and trees, and the soil;Identify ten things that have two soils and know their seeds, so as to teach farming and tree planting skills.("Land Officer · DaSitu") Zheng Note: "Twelve lands divide twelve states, twelve times above, and each has its own advantages." Jia Shu: "The sky has twelve times, and the sun and the moon are shaped by it; the land has twelve lands, and the prince is shaped by it. So we know that twelve lands divide twelve states, twelve times above, and each has its own advantages."[15]
Any medicine used to control the wild will lead to weeds, which will be settled in the fields, disturbed by happy people, cultivated by local people, promoted and helped by local people, persuaded by timely tools, forced to appoint weeds, and pacified by local people.("Land Officer Suiren") Jia Shu: "Those who 'use soil to teach farming' will plant millet in high fieldsMilletThe cultivation of rice and wheat in the field is a way to teach farming. "[15]
EarthenTake charge of the method of Tugui, so that the sun can be seen;The land is used to build houses, while the state is built;The person who grants the land by the method of identifying the land suitable for the land.(Xia Guan · Tu Shi) Zheng Note: "The soil is suitable for nine crops." Jia Shu: "The word 'soil is suitable' means the land is suitable."[15]
Although the above "land suitability" refers to the land suitability for farming, rather than the issue of institutional norms, it also reflects the general concept of land suitability in Zhou Li.This general concept of land suitability is reflected in the system design, that is, land suitability.for exampleCropsThe design of the system: "Si Jia is in charge of patrolling the crops of the state and the wild, and identifying the seeds of Yi Yi. He knows its name, its suitable place, and believes in the law." (Si Jia)PrincipleThe embodiment of "taking the appropriate place as the law" is to take the appropriate place as the law.Also, as mentioned in the above cited "Dasi Tu"accounting systemAccording to the design of, Zheng noted: "The method of calculating tribute tax by land is different from the five." Jia Shu: "The method of calculating tribute tax by land. The tribute tax comes from five places, so it must be said that the five places have different origins." This method of tribute tax is to determine the accounting system of tribute tax according to the different production of different lands.[15]
（2） Timeliness
As for the timeliness, "Zhou Li" can be said to pay special attention to it, and the word "Shi" appeared 131 times in the whole book.This is actuallyConfucian culture, and even the wholeChinese traditional cultureA prominent feature of.[15]
The design of many rules and regulations in the Book of Rites of the Zhou Dynasty fully takes into account the timeliness, such as:
Lu Hui is in charge of the people in the country and its surrounding areassix domestic animalsThe number should be left to its own power, waiting for its decree, and collecting its taxes in time.(Lu Hui)
Then they would take charge of their own decrees to abstain, and then they would board their husbands' widows, six animals, and chariots to distinguish their alms from those they could do.(Sui Hui)
The leader of the clan was in charge of his own decrees, and he was in charge of his husband's family at that time. He was outnumbered by others to govern his funeral and sacrifice.(酂酂酂)
Lin HengTake charge of the prohibition of patrolling the foothills of the forest, and keep it flat. Count the foothills of the forest by the hour, and reward and punish them.(Lin Heng)
Chuan Heng is in charge of the ban on patrolling Chuanze, but he is willing to keep it. Those who break the ban will be punished.(Chuanheng)[15]
In the design of these official systems, "timeliness" has always been a basic consideration principle.The original meaning of "Shi" meansspring, summer, autumn and winterFour seasons refers to time in general sense, such as time, day, season, season, period, era, etc.[15]
"Situ, a local official, transfers people": "Anyone who kills people and is righteous will die if he is ordered to do so in different countries." This is a system design of the Rites of the Zhou Dynasty: under certain circumstances, it is also legitimate to kill and revenge without paying for his life.At that time, the justification of private killing and revenge was essentially a question of suitability, so Zheng Zhu said: "Justice is appropriate. It means that parents, brothers, and teachers who have tasted humiliation and killed them, if it is appropriate to get it, although the father and brother of the person who was killed should not be killed, making them different from other countries." This suitability mainly refers to the timing,Therefore, Jia Gongyan Shu said, "The ancients are hostages, so they can be killed when they are insulted." That is to say, the practice of privately killing for revenge is not just and appropriate in any era and anywhere.What is truly universal is the principle of suitability itself, rather than some specific institutional norms that once had suitability.[15]
There is a regulation in the Diguan · Meishi: "The mid spring moon makes men and women meet, so people can't help running."relations between the two sexesIt has always been one of the most important relationships in the institutional norms. The institutional norms of the relationship between men and women are also changing. The principle basis for this change is mainly timeliness.Zheng Xuan's note: "In the middle of spring, Yin and Yang meet each other, so as to make a ritual and follow the weather";"When it comes to the right time, the right is also granted".Jia Gongyanshu: "The cloud 'then the time' meansMidspringWhen.This month is the month of marriage. If parents do not marry, they can't help but run away from each other.But 'people are rude, Hu is not Trent death', to be polite is worthy.Zheng Yun's' right to grant 'is actually not the right etiquette. "Jia Shu thought that it was indecent or improper to allow men and women to elope in Zhongchun.In fact, "Zhou Li" listed this item in "Zhou Li", and regarded it as "Mid Spring FestivalMonthly decreeThe supplementary provision of "meeting men and women" means that "then those who can't help running" itself is also a kind of ceremony, that is, a kind of system norm.[15]
There is also a more fundamental issue involved here.The so-called "right" (expediency) comes from《Mencius, Li Loushang》：“Chunyu KunSays: 'Do men and women kiss each otherMencius said, 'Rites are also good.'Said: 'If my sister-in-law is drowning, will you help her?'Said: 'My sister-in-law won't help me, yesJackalThe wolf also.If men and women are not close to each other, they should be courteous;The sister-in-law has the power to help. '"In fact, Mencius' comments have more profound significance: propriety is not a fundamental principle, but benevolence (love) and righteousness (propriety).Jia Shu said: "The power of the husband is the way, so it is necessary to change things. Sometimes it is natural, sometimes it is notRight wayAlso.Therefore, the power cloud is quantity, light or heavy, and changes with things. "This is good, but not thorough enough.In fact, the right is appropriate, that is, righteousness.Therefore, etiquette can be broken through and formulated separately.[15]
There are two reasons for the formulation of the norm of "then those who can't help running" in the commentary: first, "the mid spring moon", that is, "the month of marrying a woman", which is a specific seasonal condition;The second is that "if there are parents who do not marry, they will not marry", which is the specific actual situation. In fact, it also involves a larger time condition, that is, the problem of the times.At that time, the population reproduction of the clan was one of the most important problems. Therefore, "people who can't help running in the mid spring" was actually one of the most important problems at that time“natural law”It is a kind of etiquette and custom.[15]
A complete set of Zhou Lisocial systemNorms are designed and constructed on the basis of such principles of justice (principles of legitimacy and suitability).[15]
Influence of works
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political system
The Book of Rites of Zhou contains rich thoughts on governing the country. Tianguan can be summarized as six codes, eight laws, eight rules, eight handles, eight unification, nine posts, nine fu, nine formsJiugong, Jiuliang and other ten principles, and further elaborated in the narration of local officials, spring officials, summer officials and autumn officials, which is detailed, rigorous, and comprehensiveadministrative managementThought has far-reaching influence.[21]
In terms of political system, the "Three Provinces and Six Ministries System" started from the Sui Dynasty, of which the "Six Ministries" were set up in imitation of the "Six Officials" in the Rites of Zhou Dynasty.In the Tang Dynasty, the six ministries were named as officials, households, rites, soldiers, criminals, and workers. As the main body of the central official system, they were followed by later generations until the demise of the Qing Dynasty.The revised canon system in the past dynasties, such as the Six Canons of Kaiyuan in the Tang Dynasty, the Rites of Kaibao in the Song Dynasty, and the Rites of Daming in the Ming Dynasty, were also based on the Rites of Zhou Dynasty and considered the profit and loss.[22]
Cultural ideology
From the perspective of the influence of later generations, the Western Zhou DynastyPatriarchal hierarchyThe thought of ceremony as the core became the core of the orthodox ruling thought in ancient China.Of course, in the later era, the scope and function of ritual shifted, mainly as politics from the Western Zhou DynastyDistribution of powerAfter the Han Dynasty, the principle of function was transformed into a mechanism for shaping and maintaining the order of social life. However, the basic principle of etiquette, namely, kissing, respecting, being different from men and women, did not change, but was consolidated and strengthened.Meanwhile, the Western Zhou DynastyideologyEstablish ancient Chinasocial ideology The basic pattern of.[23]
urban construction
In the history of more than 2000 years in China, there were many famous metropolisesUrban layoutXanadu City embodies the ritual system thought of Zhou Li. The capital structure of "ZuZu YouShe, facing the future" has become a model for emperors of all dynasties.[21]
Chinese feudal societyIn its heyday, the most representative capital——Sui and Tang DynastiesChang'anThe layout of the whole city is strict and unified, which fully reflects the layout characteristics of the King City of Zhou Dynasty.[21]
Seoul, North Korea, also has the pattern of facing the future market, Zuozu and Youshe, which is a model of establishing a capital in accordance with Zhou Li overseas.[21]
Work disputes
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Mystery of the Secret
At the beginning of "Rites of the Zhou Dynasty", for some unknown reasons, even some high status Confucians were hidden into the secret mansion without seeing it, and no one ever knew it.untilEmperor Cheng of the Han DynastyAt that time, Liu Xiang and Xin's father and son proofread the documents in the secret mansion, and then rediscovered the book and recorded it.Liu Xin highly praised the book and believed that it was written by Duke Zhou and was "the trace of Duke Zhou to peace".At the beginning of the Eastern Han Dynasty, Du Zichun, Liu Xin's disciple, taught Zhou Li,Zheng Zhong、Jia Kui、author of many commentaries on the ClassicsAll the great scholars admired his words, and at that time, there were a lot of people who were interested in calligraphy, and Xinxue became very popular.[24]
Jia Gongyan quoted Lin Xiaocun's statement in his Preface Abolishment and Prosperity to give an answer."Zhou Guan" was presented to the imperial court through Hejian, "because Emperor Wu knew that" Zhou Guan "was a book that defiled chaos and failed to be verified at the end of the world".[24]
The Mystery of Truth and Falsity
Up to now, it is impossible to determine which dynasty and which generation the Zhouli was.This book is called《Zhou Guan》，Liu Xinbe supposed toWestern Zhou DynastyBut there is no direct proof in the book.What is more troublesome is that the "Yi", "Shi", "Shu"《etiquette》、《spring and autumn》Confucian classics such as Zhou Li were found suddenly in the Western Han Dynasty, and there was no clue about giving and receivingPre QinThe literature also does not mention this book, so its authenticity and the age of the book have become a major public case for thousands of years.[25]
Scholars of all dynasties have been arguing about this for a long time, at least forming the theory of Western Zhou DynastySpring and Autumn AnnalsThe Warring States Period, the Qin and Han Dynasties, the early Han Dynastyusurper who founded the Xin dynastyThere are six kinds of theories, including the theory of hypocrisy.Ancient famous scholars and scholars, and modernLiang Qichao、Hu ShiGu JiegangQian Mu、Qian XuantongGuo MoruoXu FuguanDu GuoxiangYang XiangkuiAnd other famous scholars were involved in this discussion.[25]
New archaeological discoveries are helpful for falsification.
For example, according to the Book of Rites of the Zhou Dynasty, "The method of holding three changes:《Lianshan》, the second day《Return to Tibet》, the third day《Zhouyi》。hisTrigrams All are eight, and all others are sixty and four. "[25]
Hubei in 1993JianglingWangjiataiGuicang was found in Tomb 15."After scholars' research, it has been proved that most of them are consistent with the lost articles of Guizang handed down in later generations." It can be seen that Zhou Li can never be forged by later generations.[26]
Another example is "Chinese learning originates from the tradition of history".Chinese“Historiographer”It has its particularity andSpecial status。Both the Fansheng Gui and Mao Gongding inscriptions in the late Western Zhou Dynasty are related toTai ShiliaoIt was recorded by the Qing Dynasty, and was in the same position as Qing Dynasty.Tai Shiliao is the official of Tai Shiliao.This particularity confirms the record of the independent responsibilities of the Taishiguan in Zhouli."The six officials in the Book of Rites of the Zhou Dynasty, except for the lost official in winter, all the heads of the five officials, such as Dazhai, wrote" Zhang Jianbang.[27]
Li XueqinIt points out that "Zhou Li" reappeared in the early years of the Western Han DynastyPre QinThe old book was originally very clear, but this book was rejected by some scholars in the Han Dynasty, and later generations doubted it, even thought it was a fake work of Liu Xin.Since the Qing Dynasty, some works have been carefully researched, such asWangzhongChen Feng, Sun Yirangrepublican revolutionary、Chen HanzhangAnd put forward many evidences to show the evidence of Zhou Li. "[26]
"In fact, all the scholars who study ancient Chinese history and culture, despite how they criticize the Zhouli, always cite the Zhouli in their works to varying degrees, with few exceptions. In recent years, due to the progress in the study of bronze inscriptions, more and more people have realized the value of the Zhouli.[26]
The Mystery of the Dynasty
Most ancient scholars belong toLiu Xin、Zheng XuanIn other words, it is believed thatDuke ZhouClassic.Famous scholar in Qing DynastySun YirangHe believes that the book "Zhou Li" is fromYellow Emperor、Zhuan XuSince then, the canon system "considers the profit and loss, inherits and accumulates, so as to gather in the civil and military affairs, and its great law of governing the world, so that people can learn from it" ("Preface to the Justice of Zhou Rites"), which is the quintessence of the great law of governing the world from the Five Emperors to Yao, Shun, Yu, Tang, Wen, Wu, and Duke of Zhou.Ancient scholars regarded the Five Emperors and the Three Dynasties as the sages and the supreme rulers, and then the decline.The Duke of Zhou was the epitome of the Five Emperors and the Three GenerationsCopyrightIt is quite natural to return to Duke Zhou.[28]
Most modern scholars opposed the ancient people'sHistorical view。From the perspective of literature, there are relatively concentrated records of the official system of the Pre Qin Dynasty with Shangshu《Zhou Guan》Article and《a pre-Qin philosopher》"King System", "Zhou Guan" has been lost.At first, some people thought that the original name of Zhou Li was《Zhou Guan》, should be《Shangshu》Zhou Guan.But《Shangshu》There are 28 articles, each of which has only one or two thousand words, while Zhou Li has more than 40000 words, which is totally different from one of them.[28]
《spring and autumn》、《Master Zuo's Spring and Autumn Annals》、《Mandarin》Many of themEastern Zhou DynastyOfficial records, but no country's official system and the "Zhou Li" the same.In every period from the Western Zhou Dynasty to the Western Han Dynasty, we can find a number of official names that are the same as those in Zhouli, but no one can identify the dynasties orHou State.[28]
Implied in Zhou Liideological system, with obvioustemper of times。the warring statesA hundred schools of thought contend with each other in the times. The Yi family talks about Yin and Yang instead of the five elements, and the Hong Fan talks about the five elements instead of Yin and Yang;Confucian taboo on the rule of law, legalists ridicule Confucianism.Yin and Yang and the Five ElementsZou YanFirst combination;Confucianism and Legalisma pre-Qin philosopherOnly then blend together.The combination of Confucianism, Legalism, Yin and Yang, and the Five Elements began in the late Warring States Period《Lu's Spring and Autumn Period》。The Rites of the Zhou DynastyConfucianismAs the backbone, it integrates various schools such as Dharma, Yin and Yang, and the Five Elements, showing the characteristics of pluralism and integration.It is more exquisite than the Spring and Autumn Annals of the Lv Family, so it is possible that it was written after the Spring and Autumn Annals of the Lv Family, and later to the early Western Han Dynasty.[28]
Modern scholars supplemented the study of philologyAncient philology, ArchaeologyarchaeologyBy means of research, a more extensive and in-depth study of Zhou Li was carried out.Most scholars believe that Zhou Li was written late, aboutLate Warring States Period。There are also many scholars who hold other opinions, and they argue fiercely with each other.The essence of the dispute isAncient societyWhat kind of society is described in Zhouli?itsDevelopment levelAndWestern Zhou DynastyWhich section of the thousand year history of the Spring and Autumn Period, the Warring States Period, the Qin Dynasty and the Western Han Dynasty is equivalent?Due to the complexity of the issues involved, there is no final conclusion on the date of the book.[28]
Li XueqinIn his jade research, Mr. Li reminded scholars: "The Zhou Rites handed down now have also become different times《Dianrui》The part where the "Jade Man" is located is the text of "Zhou Li" (formerly called "Zhou Guan"), which reflects the situation of the Western Zhou Dynasty《Work Examination Record》It belongs to the works of the Warring States Period, and was originally written in Zhou Li in the Han Dynasty.Although they are related, they should not be confused.If we distinguish the text of "Zhou Li", "Kaogong Ji", and the interpretation of "Zhou Li" made by the Han people, each of them will return to its original era, which is still of great value for jade research. "This quotation has guiding significance for judging the authenticity and age of Zhouli.[28]
"Three Rites" Relationship
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Three RitesIncluding "Zhou Li" (formerly called "Zhou Li")《Zhou Guan》）、《etiquette》(formerly known as Shi Li) and《The Book of Rites》(specifically《The Book of Rites of Xiao Dai》）。Although it is called "Three Rites", they are not closely related, and the time of entering the scriptures is also different."Yili" entered the scriptures earliest, which should be in the pre Qin period;"Zhou Li" was listed in several scriptures, the earliest of which wasXinmangAt that time;《The Book of Rites》It was in the Tang Dynasty that we entered the list of scriptures.
The Pre Qin Dynasty did not have the name of the Book of Rites, and its collection of works came from a variety of sources, but most of them were works learned by seventy generations later. "The relevant works are not all 'records' of the Book of Rites.".[28]
Zhou Li is also called《Zhou Guan》, emphasizing bureaucracy andpolitical system。《etiquette》Narration of crowns, weddings, funerals, sacrifices, villages, shooting, courtiers, engagements, etcEtiquette system。《The Book of Rites》Is aQin and Han DynastiesA collection of previous Confucian treatises on various etiquette systems, including the description of etiquette systems, the theory of etiquette andEthicsDiscussion on academic thoughts.[29]
