Jade Bi and Gui: A Reconfirmation on Zhouli Completed in the Early Years of Han Dynasty Based on Sacrificial Ceremony

As an classical book which disputes endlessly on the completed time but systematic and detailed record on official function, rituals and sacrificial vessels, Zhouli (Rites of Zhou) has become a paradoxical existence: on the one hand, it’s a crucial reference document frequently quoted for reconstructing the propriety in the past dynasties and explaining the ritual remains in modern archeology;on the other hand, its authenticity and edition age are always questioned. So the completed time of Zhouli is still a bottleneck problem and cannot be ignored. This article focuses on the tradition of sacrificial jade Bi and Gui based on the written documents and archeological findings, demonstrate once again that Zhouli was completed in early Han dynasty.

The Decline of Image of China Under the Background of Rites Controversy in Qing Dynasty

At the turn of the 18th-19th century,in the process of developing missionary business in China,there was a debate about the nature of traditional Chinese sacrificial rites among missionaries,that is,whether the traditional rites of Confucius and Christianity were consistent.With the intervention of the Vatican and the Qing Dynasty,the Chinese rites controversy evolved into the dispute over Chinese imperial power and Roman religious imperial power.The missionary career in China also experienced the transformation from the toleration order,exclusion order and the ticket receiving order to the prohibition order.The sharp opposition between Chinese imperial power and Roman religious imperial power led to the desperate situation of Christian career in China.The missionaries naturally vented their dissatisfaction with China,the good image of China gradually collapsed,and the western image of China began to decline rapidly.

Historical Tracing of the Ideological Attribute of “Virtue”

Tracing back to the historical occurrence of“virtue”,it can be found that it originated from political practice and is an effective political technology with strong historical and political attributes.Among the core concepts of Confucianism,such as benevolence,rites,virtue,etc.,virtue should be the earliest to appear.Rites can be regarded as the daily,technical and detailed representation of virtue,while benevolence contains not only all ethical expectations of virtue,but also more complex humanistic information with more explicability.In contrast,“virtue”,with its rich practical color and ancient political experience,appears so simple that when it is regarded as an ideological concept,it is almost covered by the more mature“benevolence”with similar connotation,and overshadowed by richer“rites”.Therefore,virtue is the predecessor of rites and benevolence,which is the historical pedigree of the core concepts of Confucianism.

Stamps of New China Eastern Zhou Dynasty Bronzes

The State Postal Bureau’s latest set of special stamps for 2003 features Eastern Zhou Dynasty (770-256 B,C.) bronzes. This eight-stamp set is the third to feature this type of relic; a set issued in 1964 depicted bronzes from the Yin Dynasty (14th-11th century}, and one featuring Western Zhou Dynasty (11th century-771 B.C.) bronzes was released in 1982.The Eastern Zhou Dynasty followed the Western, and during this period, bronze vessel casting developed remarkably. Artifacts from this period include sacrificial vessels, musical instruments, utensils, weapons and tools.One of these pieces, a rectangular tray decorated with tortoise and fish patterns, dates back to the late Spring and Autumn

Promotion of Rites in a Beautiful World——2015 NE·TIGER“Ming Li”Haute Couture Huafu Fashion Show

The 17th China Fashion Week made its grand debut in Beijing on October 25.As an opening show,NETIGER"Ming Li"Haute Couture Huafu Fashion Show was performed in a great way in Beijing Hotel.The Ritual and Music Civilization Built in a Country Famed for Its Clothing Culture On the stage,as the booming sound of violoncellos was integrated with the

西周时期南阳地区的封国和方国

西周时期,今南阳地区内分布有不同类别和不同规模的国家。然而,迄今尚未见有对此进行探讨的专文。将文献记载同考古发现结合起来并相互参验,对西周时期今南阳境内众多的国家进行系统研究,可以发现西周时期南阳地区的封国和方国有楚国、申国、谢国、吕国、蓼国、唐国、鄀国、鄂国、养国等。

考古所见枣滕地区周代邦国及相关问题

考古发掘资料、铜器铭文和文献记录表明,枣滕地区在周代存在着10多个邦国:有来自西部周文王子错叔绣所建的姬姓滕国,有商末就迁来此地的望族史氏、因与周王室通婚姻亲而受封的妊姓薛国,有因与周王室的姻亲和先圣王后裔妊姓邳国、姒姓鄫(缯)国,有祝融集团曹姓东夷小邾(郳)国、滥国及妘姓偪阳国,还有嬴姓粊(鄪)国、[女白]姓虎佁、灵父及媿姓昆等当地东夷邦国。这里是东方地区发现周代邦国数量最多、姓氏及族属最为复杂的区域,也是商系文化、姬周文化、东夷文化等交融地区。

Characterization and origin of charcoalified foxtail millet(Setaria italica) from the Chenyuan Site of the Western Zhou Dynasty in Shangluo, SE Shaanxi, China

In this paper, we discuss charcoalified foxtail millet grains dated to the middle to late Western Zhou Dynasty and collected from the Chenyuan archeological site in Shangluo, in China's southeastern Shaanxi Province. We assigned these specimens to the species Setaria italica based on the following characteristics: an obtuse chalazal apex with missing stigmatic remains; an undulant seed surface composed of rectangular cells with undulate anticlinal walls; an elongated and deeply depressed embryo extending to almost the full seed length; and spherical starch grains. We suggest that the spread of foxtail millet from its original northern distribution center to the southern slopes of the Qinling Mountains could be attributed to: its prominence across Zhou crop systems; the latter area's arid or subarid climate; and the migration south of Zhou people fleeing severe conflict between their nation and northern nomads.

由义尊与义方彝等周初铜器论及西周早期年代

近年新见义尊、义方彝是一组商人大族■族贵族义受武王赏赐后所作的青铜器,同组还有一件圆鼎和两件方鼎。西周初年的义器铭文中的闰月历日可为武王克商年的判定提供参考。何尊与新见的贝毳尊卣、德方鼎等器均述成王迁宅于成周之事,迁宅至迟于成王五祀三月已完成。铭文中有“新邑”一词的青铜器,年代均应早于何尊所铭成王五祀。新出青铜器使得西周早期诸王年代的考订已突破夏商周断代工程所定年限,武王克商年有必要再重新考虑。以周初诸王在位王年,向前可推拟武王克商之年。以成王在位三十二年计,武王克商应为公元前1076年。以成王在位三十七年计,则武王克商年是公元前1081年。

周必大对南宋国家治理的建言对策

南宋名臣周必大积极入世,官至丞相,其针对南宋国家存在的问题提出诸多建言对策。在人才问题上,他提倡不拘资序,平时做好人才储备,有需要时适才而用;在制度问题上,周必大针对科举发解试中的积弊和档案管理中的漏洞提出了改进建议和措施;周必大主张官员推行久任制度,同时革除荐举之弊;在国防问题上,周必大针对四川马政和两淮民兵提出了改进建议;在社会治理方面,周必大提出了疏与堵结合的对策,既要加强防范又要缓和矛盾。他对南宋国家治理的建言对策多能切中时弊。

早期中国嫡庶之分与宗法制度形成--基于王国维《殷周制度论》的哲学反思

王国维《殷周制度论》指出,立子立嫡之制是周人对殷商“兄终弟及”王位继承制度的突破和创新。天子在众多公子中选拔接班人,难免任意性、随机性,容易导致祸乱事变。周政的特点是让政治道德化,让道德政治化,使血亲社会化,使社会宗法化。血缘关系是生来如此而并非后天人力所为。把血缘关系上升到一种天定法则的高度予以确认,等于在为“亲亲”之制建构可靠根基。以嫡系长房、长孙为大宗,血缘正统可靠,是“百世不迁之宗”,秉承先祖恩德最隆最多;而以庶子系统、旁支所出为小宗,是先祖余泽播撒。“五世而迁之宗”要求小宗超过五世则剔出丧服范围。“大宗维翰”而具有核心地位,“宗子维城”则能够起到拱卫、守护作用。对别子小宗和别子大宗强调尊过去的祖,无疑是变相要求他们尊现在的王。依据亲亲尊尊法则所建构出的宗法社会,以一种向内挖掘亲和力而不是向外诉诸神力的形上方式,来实现一种具有儒家鲜明特色的王道普遍性。

商周春秋语言演变探略

语言演变与社会发展密切相关,春秋时“礼坏乐崩”,官府之学走向民间导致了春秋雅言取代商周古文的汉语语体第一次变革。《今文尚书》中不少词语是商周古文,春秋后罕用,反映了商周时期的语言面貌,具有上承商周下启秦汉的过渡性,从中或多或少可见商周与春秋后汉语的演变。

An important military city of the Early Western Zhou Dynasty:Archaeobotanical evidence from the Chenzhuang site,Gaoqing,Shandong Province

In ancient Chinese history,the Western Zhou Dynasty has long been renowned for having expanded its control and territory into many other states.However,historical documents and archaeological records of this period are limited;thus the early history of the Western Zhou Dynasty's operation in eastern China and its establishment of the Qi and Lu states have been unclear.The discovery of the Chenzhuang city site in Gaoqing County,Shandong Province,with chariot-horse pits,an altar and bronze vessels with inscriptions,adds a new line of evidence for studying the history of this period.However,with no direct evidence,the nature of the city site is controversial.Plant remains,especially a large number of sweet clover seeds,recovered from this site by systematic archaeobotanical methods provide an important source of information for research into the site's function.Considering that modern sweet clover is superior fodder for horses and the sweet clover seeds from the Chenzhuang site coexist with chariot-horse pits and horse remains,it is suggested these sweet clover seeds might represent the fodder of battle steeds.This suggestion supports the opinion of those who believe the Chenzhuang city site was once an important military city of the Western Zhou Dynasty in eastern China.

陕西西安东甘河遗址商代遗存发掘简报

东甘河遗址位于陕西省西安市长安区兴隆街道东甘河村。2022年陕西省考古研究院对该遗址进行了考古发掘,确认为一处仰韶晚期及商代时期遗址。其中商代遗迹25处,以灰坑、水井、陶窑为主,出土遗物丰富。东甘河遗址商代遗存既具有明显的商文化特征,又带有较多先周及关中地方文化因素,总体上与关中西部商文化及老牛坡商文化联系紧密,是一处以商文化为主体的遗存。该遗址是西安南部秦岭北麓区域新发现的一处商代遗址,为了解和探讨该区域商代聚落分布、文化面貌等提供了新的资料。

“内国”与“外土”:周代铜器铭文所见的两个疆域概念

周代铜器录卣铭中的“内国”及戎生钟铭中的“外土”构成了一对在内涵上密切相关的疆域概念。这两个概念有特定内涵,“内国”意为“内域”,在铭文中指以郑洛地区为中心的中原腹地,这一地区自夏代至两周一直是早期王朝的核心疆域。“外土”为周王朝领土的外层区域,其地存在着大量的土著族群。不过作为周王朝能够有效管辖的区域,该区仍属周王朝之疆域。“内国”与“外土”作为一对疆域概念,反映了周王朝疆域形态及疆域治理均具有多层次性的特征。“内国”是王朝疆域的内层,由王廷所任命的内服职官加以治理。“外土”则是王朝疆域的外层,周王朝于此广设侯、伯贵族以治理土著族群并威慑在其之外的敌对势力。至于“外土”之外的区域,亦可能受到周人的军事打击,但周王朝已无法对其进行有效控制,其地已非周之疆域。

西周朝服制度研究

自周公制礼作乐起,中国古代文明全面进入礼制时代,冠服制度成为礼制物化的重要形式。西周朝服为《周礼》所载,与冕服相比,朝服兼具更多的行政功能和部分礼制功能。西周朝服制度对中国封建社会的历代冠服制度都有深远影响,但其在制度构建理念、服饰应用上与后世不同,这是由西周独特的政治制度决定的。

古代礼乐关系中我国音乐规制的思想诠释

“礼”“乐”是中国古代文明的一种特征。“礼”的仪式在西周初年经周公等的改造,从宗教制度转换为基本的典章制度,规定着社会生活、贵族活动与国家社会政治生活的方方面面。而“乐”被周代改造为沟通情感基本方式,其目的通过“乐”来化解因“礼”的秩序化、等级化而带来的社会对立与矛盾。利用“礼教”“乐教”形成一套完善的“礼乐制度”,来维护封建等级的秩序,以礼乐教化通行天下,使人修身养性、体悟天道、谦和有礼、威仪有序“。礼乐”对后来各朝代都产生重大而深远的影响。

清儒礼学研究中的“礼意”追求

在礼学的发展过程中,“礼意”受到治礼者的重视。“礼意”源自“礼义”,可看作是对“礼”的义理或意蕴的诠释。作为记载礼学内容的“礼文”经层累的构建而愈密,“礼意”经层累的构建而愈精。历代的礼学研究均注重寻求“礼意”,也关注到了“礼文”和“礼意”的关系。清儒在治礼过程中格外关注对“礼意”的寻求,主张“通礼文之穷”以寻求蕴藏在“礼文”背后的“礼意”,并呈现出清初“礼时为大”、清中期“即器明道”、晚清“会通汉宋”的阶段性特征。对“礼意”的寻求与阐发,既是一种治“礼”的方法,也是一种治“礼”的理念,更是一种治“礼”的目的,展现了清儒“通经明道”的立学旨趣及“以礼经世”的礼治思想。

西周时期殷遗民在采邑生存情况探究——以贾里村遗址为例

贾里村遗址与殷遗民的关系是一个复杂而重要的问题。对贾里村遗址的研究可以揭示商代晚期社会的政治、经济、文化和宗教状况,进而推测殷商的衰落过程和殷遗民的命运,对了解殷商的历史变迁和文明发展具有重要意义。结合贾里村遗址这一具有晚商文化因素的西周遗存以及其他殷遗民遗存,来探究西周时期殷遗民在采邑中的生存情况。

《论语》学史的一则公案——“吾其为东周乎”新释

孔子所言“吾其为东周乎”竟为何意,这是《论语》学史上聚讼不已的一则公案。以“东周”为焦点,《论语》学史上形成了“兴周道于东方”说、“黜周王鲁”说、“东都·王朝”说和“成周”说四种观点。综合时代语境、思想观念和历史地理等因素,唯“成周”说最符合孔子思想本义。孔子以“王子朝之乱”时周敬王前往“成周”(东周)为借喻,表达了自己坚持恢复周代礼乐制度的政治态度。明析《论语·阳货》“吾其为东周乎”之本义,不仅有助于对相关经史问题的理解,窥探孔子“从周”政治思想的实践逻辑,亦可为以史证经提供一个有效的方法论之案例。