Confucius (5565438 BC+0 BC-479 BC) was born in the state of Lu. China was a great thinker, educator and founder of Confucianism in the late Spring and Autumn Period.
Family calendar
The distant ancestor of Confucius was a noble in the Song Dynasty and a descendant of the Yin royal family. After the destruction of Yin, the Song Dynasty made Yin the imperial clan. From spread to, Song and Ding, and then to. Gong Min's eldest son Fu Fu asked his younger brother to worship this country. What does your father do? Confucius' ancestors changed from serving families to serving officials' families. He Zhi, the great grandson of Fu's father, is taking an examination of his father. He has served as a senior minister for a long time and is known for his modesty. Confucius' father Jia, the sixth ancestor of Confucius, was succeeded by Song Sima. According to Zhou's etiquette system, doctors are not allowed to wait on their ancestors. "Five generations of relatives and friends, don't wait for the public." Therefore, their descendants took Kong as their surname. After the Song Dynasty, Taizaihua's father personally directed the uprising and killed Gong and Kong's father Jia. His descendants took refuge in Lu (since then, Kong has been a native of Lu), and his position in the Qing Dynasty began to lose and he was reduced to a scholar. Fang Shu, the great-grandfather of Confucius, was once a butcher in Fang Lu. Xia Bo's grandfather's deeds have not been tested. My father's name is Ge, uncle Zi, also known as Shu. He is a samurai and is famous for his bravery. Shu married Shi first and had no children. My concubine gave birth to a son and became ill. Later, she remarried to Yan Zai and gave birth to Confucius.
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According to the Family History of Confucius, the year of Confucius' birth is generally recorded as twenty-two years of Duke Xiang of Lu, but the Historical Records does not record his date and birthday, and the Biography of Gu Liang records that Confucius was born in October. Converted into the current Gregorian calendar, it should be born on September 8 +0, 5565438 BC.
Confucius was born in Shandong. Lu, his son, is the fief of Boqin, where intact cultural relics and ancient books of the Zhou Dynasty are preserved and known as the "hometown of rites and music". In the 29th year of Duke Xiang of Lu (544 BC), Wu's son was amazed at Lu. In the second year of Lu (the first 540 years), the doctor of Jin Dynasty visited Lu, and after reading it, he praised "Zhou Li is in Lu!" Lu's cultural tradition and academic decline at that time had a great influence on the formation of Confucius' thought.
Confucius lost his father in his early years and his family declined. He once said: "I am cheap because I am few, so I can despise." When I was young, I worked as a "Commissioner" (in charge of granaries) and a "farmer" (in charge of cattle and sheep). Although Confucius lived in poverty, he was "determined to learn" at the age of fifteen. He is good at learning from others. He once said, "When we have a threesome, we must learn from each other. Choose good and follow it, but change it if it is not good. " (The Analects of Confucius) He never tires of learning from an ordinary teacher. The villagers also praised him as "knowledgeable".
Confucius "stood at thirty" and began to give lectures. Whoever brings a little "Liang Xiu" will be accepted as a student. Such as Yan Lu, Ceng Dian, Luz, Berniu, You Ran, Zigong and Yan Yuan. Is one of the early disciples. Lu Zhishen's sons, Meng and Nangong, both came to learn etiquette, which shows the merits of Confucius in running a school. The establishment of private schools broke the tradition of "learning is in the official" and further promoted the downward movement of academic culture.
After the founding of Lu, the regime was in the hands of Sanhuan, headed by Ji. In the early years of Zhao Gong, the three families divided up the military power of the Lu army. Kong Liao once expressed indignation at Ji's trespassing behavior of "eight steps of court dance". In the 25th year of Zhao Gong (5 17 BC), there was civil strife in Lu, and Confucius left Lu to Qi. Qi Jinggong asked Confucius about politics, and Confucius said, "Jun Jun, minister, father and son." He added: "Politics is about saving money." The ruler of Qi is doctor Chen. Although he likes Confucius' words, he can't use them.
Confucius was frustrated in Qi, so he returned to Lu, "retiring to learn poetry, etiquette and music, and attracting many disciples". People come from far away to study in almost all the waiting countries. At that time, Lu was under the control of Ji, and Ji was controlled by his retainer. Confucius was dissatisfied that the government was not in the hands of the monarch, but in the hands of doctors, and was unwilling to be an official. He said, "Being unjust and rich is like a cloud to me."
In the ninth year of Lu (50 1 year), Yang Huo was expelled and Confucius was appointed as the commander of the capital of Lu at the age of 5 1 year. "After a year's work, it's dry on all sides." Therefore, it all moved to Sikong and was promoted to be a big shepherd. In the tenth year of Lu (the first 500 years), Confucius attended the Qilu Oracle Bone Conference. Confucius believed that "those who have military affairs must have weapons, and those who have military affairs must have weapons." Early prevention frustrated the premeditated plan to hijack the Lu army by force, and recovered the land of Lu' an, Guanfu and tortoise occupied by Qi through diplomatic means. In the 12th year of Ding Dynasty (498 BC), in order to strengthen public office and contain Sanhuan, Confucius cited the ancient system that "the family does not hide armor, and the city has no pheasants", and put forward the plan of "reducing the three capitals", which was implemented through Ren Jishi's sub-road. Because Confucius took advantage of the contradiction between Sanhuan and courtiers, Ji Sun and his uncle Sun Shi agreed to destroy Fei Yi and Houyi respectively. Dan Shi was incited by his ministers, the people and his father and opposed the siege. It is impossible to set up a public encirclement. Confucius' plan was frustrated.
Confucius was an official of the State of Lu. People in the State of Qi were afraid that the State of Lu would become powerful and merge with themselves, so they enjoyed their daughters in the State of Lu and Ji. Ji was entertained by seven women and refused to listen to political affairs for three days. Confucius' political ambition was difficult to display, so he led more than ten disciples, including Yan Hui, Luz, Zigong and You Ran, to leave the "land of parents" and began a wandering life of 14 years. Confucius was 55 years old that year. Chen went to defend the country first, received courtesy first, and then was monitored for fear of being convicted. After crossing the quarry, he was besieged for five days. After the pass, I wanted to go to Jin in Puzhi, but I had to go back to Wei because of the civil strife in Jin. I met Nanzi, which aroused many doubts. Wei Linggong was lazy in politics and didn't need Confucius. Confucius said, "If you use me, it will take only one month and three years." The guards were in chaos at home, and Confucius left Wei Cao Jing to send Song directly. Sima Huankui of the Song Dynasty tried to kill Confucius. When he disguised himself as Zheng of the Song Dynasty, Confucius was sixty years old. Later, Confucius traveled to and from Cai Chen many times, which was "between Cai Chen and Cai Chen". According to historical records, King Zhao of Chu came to hire Confucius, and Dr. Chen and Dr. Cai surrounded Confucius, causing famine for seven days. After the clearance, Confucius went to Chu, and soon King Zhao of Chu died. Wei wants to use Confucius. Confucius answered Lutz's question and said that "correcting the name" must be the first thing in politics. After returning to Wei, Confucius was regarded as a "sage", but it was still useless. In the eleventh year (484 BC), Ran returned to Lu and led the army to defeat the Qi army in Lang. Ji Kangzi sent someone to greet Confucius with coins. Confucius returned to Lu at the age of sixty-eight.
After Confucius returned to Lu, people in Lu praised "the country is old". At first, Lu Aigong and Ji Kangzi often asked each other about political affairs, but they were not reused. In his later years, Confucius devoted himself to sorting out documents and continuing to engage in education. In the 16th year of Lu Aigong (479 BC), Confucius died and was buried in Surabaya, north of Lucheng.
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Introduction of Mencius
A great thinker in the Warring States period and one of the main representatives of Confucianism. Mingke was born in Zou (now Zou County, Shandong Province). Born in the fourth year of the reign of Zhou, he died in the twenty-sixth year. According to legend, Mencius is a descendant of Lu nobles. He lost his father when he was a child, and his family was poor. He was a student of Zisi. After finishing his studies, he lobbied the governors as scholars in an attempt to promote his own political views, and successively went to Liang (Wei), Qi, Song, Teng and Lu. At that time, several great powers devoted themselves to strengthening this rich country and striving for reunification through violent means. Mencius' theory of benevolent governance is considered to be "circuitous and broader than things" and has no chance to be implemented. Finally, he retired to give lectures, and together with his students, he "wrote a poem as a preface, wrote a book, expounded Zhong Ni's meaning, and wrote seven pieces of Mencius".
Mencius lived in an era when a hundred schools of thought contended, and "Yang Zhu's words prevailed in the world". Mencius criticized it fiercely from the standpoint of Confucianism. Mencius inherited and developed Confucius' thoughts and put forward a complete ideological system, which had a great influence on later generations and was regarded as the "sage" after Confucius.
Political thought: Mencius inherited and developed Confucius' thought of ruling by virtue, developed into the theory of benevolent governance and became the core of his political thought. He applied the principles of "pro" and "long" to politics, eased class contradictions and safeguarded the long-term interests of the feudal ruling class.
On the one hand, Mencius strictly distinguished the class status of the ruler and the ruled, and thought that "those who do things rule their people, and those who do things rule their people", and imitated the Zhou system to draw up a hierarchy from emperor to ruler; On the other hand, the relationship between the ruler and the ruled is compared to the relationship between parents and children, and it is advocated that the ruler should care about the sufferings of the people like parents, and the people should be close to and serve the ruler like parents.
Mencius believes that this is the most ideal politics, and the rulers can win the heartfelt support of the people if they implement benevolent policies; On the other hand, if people's lives are ignored, they will lose people's hearts, become solitary thieves and be overthrown by the people. The specific content of benevolent government is very extensive, including economy, politics, education and ways to unify the world, among which there is a clue of people-oriented thought. This thought developed from the idea of valuing the people over the gods in the Spring and Autumn Period.
Based on the experience of the Warring States period, Mencius summed up the laws governing the rise and fall of chaos in various countries and put forward a famous proposition rich in the essence of democracy: "The people are the most important, the country is the second, and the monarch is the light." People think that how to treat people is extremely important to the rise and fall of a country. Mencius attached great importance to the opposition between people's hearts, and repeatedly expounded through a large number of historical examples that this is a key issue related to winning or losing in the world. Mencius said: "Benevolence must go through first". The so-called "well boundary" means dividing and sorting out the field boundary and implementing the well field system. The well-field system conceived by Mencius is a feudal natural economy, which is based on small farmers of one household and takes the form of exploiting labor force for rent. Every farmer has a five-acre house and a hundred-acre field and is self-sufficient. Mencius believes that "people are the way, those who have constant production have perseverance, and those who have no constant production have no perseverance." Only when people have "permanent property" and settle down on the land can they not violate the criminal law and do evil. Mencius believes that when people's material life is guaranteed, rulers can re-establish schools, educate them on the principle of filial piety and guide them to be kind, which can create a good moral trend of "kissing" and "growing up", that is, "everyone kisses and grows up, and the world is peaceful." Mencius believed that the benevolent government of the ruler could win the heartfelt support of the people all over the world, thus being invincible. Mencius' benevolent policy should be based on the ruler's "unbearable heart". Mencius said: "The former king had an unbearable heart and Sri Lanka had an unbearable policy." "Unable to bear the heart of others" is a kind of pity and kindness. But this kind of sympathy and kindness is different from Mozi's "universal love", but comes from the feelings of blood. Mencius advocated that "Kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss kiss is the political embodiment of this unbearable heart.
Mencius closely combined ethics with politics, emphasizing that moral cultivation is the basis of doing politics well. He said: "The foundation of the world is in the country, the foundation of the country is at home, and the foundation of the home is in the body." Later, the idea of "nourishing qi and calming the world" put forward by University was developed according to this idea of Mencius.
Mencius summarized moral norms into four categories, namely, benevolence, righteousness, courtesy and wisdom. At the same time, the human relations are summarized into five kinds, namely, "father and son are close, monarch and minister are righteous, husband and wife are different, old and young are orderly, and friends are trustworthy". Mencius believed that benevolence, righteousness, propriety and wisdom were the most important. Benevolence is based on filial piety and filial piety, and it is the basic moral standard to deal with the blood relationship between father and son. He believes that if every member of society uses benevolence and righteousness to deal with all kinds of interpersonal relationships, the stability of feudal order and the unity of the world will be reliably guaranteed.
In order to explain the origin of these moral norms, Mencius put forward the view that human nature is good. He believes that although there are differences in division of labor and class among members of society, their human nature is the same. He said, "So, people of the same kind are all similar, so why doubt others?" A saint is like me. Here, Mencius put the ruler and the ruled in an equal position and discussed their universal humanity. This discussion adapted to the historical trend of slave liberation and social change at that time, marked the deepening of human understanding and greatly promoted the development of ethical thought.
Mencius believes that the morality of benevolence, righteousness, propriety and wisdom is innate. It is inherent in human heart, is human's "conscience and good ability", and is the essential feature that distinguishes human from animals. He said: "Benevolence, courtesy and wisdom are rooted in the heart", "Benevolence, courtesy and wisdom are not from the outside, but also from me". The reason is that everyone has a "good end", that is, compassion, shame, resignation and right and wrong, which is called "four ends"; Some people can expand and strengthen their moral cultivation, while others give up on themselves and are submerged by the environment, leading to personality differences. Therefore, Mencius attached great importance to the consciousness of moral cultivation. Mencius was strict with the gentry. He believed that no matter how bad the environment was, he should constantly strive for self-improvement and take the bad environment as a means to hone himself. You should be a real gentleman with "wealth can't be lewd, poverty can't be moved, and power can't be bent". In the face of severe tests, we must "sacrifice our lives for righteousness" and would rather sacrifice our lives than give up moral principles. He believes that through long-term moral practice, we can cultivate a firm and fearless psychological state, which is the so-called "noble spirit." This kind of qi is "extreme" and can actively expand and fill between heaven and earth.
Mencius' theory of good nature is a kind of moral transcendentalism. After the Song Dynasty, it was generally accepted by Neo-Confucianism and became an orthodox theory of human nature with far-reaching influence.
The highest category of Mencius' philosophical thought is heaven. Mencius inherited Confucius' thought of destiny, removed the residual meaning of personality god, and imagined heaven as a spiritual entity with moral attributes. He said: "Honest people, heaven is also." Mencius defined the moral concept of honesty as the essential attribute of heaven, and believed that heaven was the origin of the inherent moral concept of human nature. Mencius' ideological system, including his political thoughts and ethical thoughts, takes heaven as the category.
On the relationship between heaven and man, Mencius believed that heaven and man were interlinked. From the aspect of heaven, heaven is the master of all things, and everything about personnel is decided by heaven. From the human aspect, not only does human goodness come from talent, but also the thinking function of human heart is endowed by heaven. The human heart has the essential attribute of heaven, so we can know heaven as long as we try our best to play and expand our original heart.
Mencius tried his best to pursue the spiritual realm of dedication, intellectuality and knowledge of heaven. In order to achieve this state, he put forward a set of moral cultivation methods and epistemological thoughts, emphasizing the subject's self-awareness and internal pursuit, and believed that if this state was achieved, great spiritual strength would be generated.
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The Four Books and Five Classics are the basic bibliography of Confucianism after the Southern Song Dynasty, and they are also the required reading bibliography for Confucian students. The Four Books refer to The Analects of Confucius, Mencius, The Doctrine of the Mean and The University. Among them, The Analects of Confucius and Mencius are collections of speeches by Confucius, Mencius and their students respectively, while Daxue and The Doctrine of the Mean are two books in The Book of Rites. Zhu, a famous scholar in the Southern Song Dynasty, first linked the two. However, before Zhu, Cheng Hao and Cheng Yi had strongly advocated these books. They believe that "University" is an important book of Confucius' "the door for beginners to enter Germany" and was compiled by Confucius' students. The Doctrine of the Mean is a book "Confucius teaches the mind", and it is a pen, which is written by Confucius' grandson Zisi. Together with The Analects of Confucius and Mencius, these two books express the basic ideology of Confucianism and are the most important documents for studying and treating Confucianism. It is from this perspective that Zhu compiled four books: The Analects of Confucius, Mencius, University and The Doctrine of the Mean. Because they came from four representatives of early Confucianism, namely, Confucius, Zeng Shen, Zi Si and Mencius, they were called "Four Books" for short. Zhu annotated the four books respectively. Among them, the annotations of Daxue and the Doctrine of the Mean are called "chapters and sentences", and the annotations of The Analects and Mencius are called "concentrated notes" because they quote many other people's sayings. It is worth noting that the order of Zhu's four books was originally The University, The Analects of Confucius, Mencius and The Doctrine of the Mean, which was arranged in the order of learning from the shallow to the deep. Later generations put The Doctrine of the Mean before The Analects of Confucius because the length of Daxue and The Doctrine of the Mean was short. In order to facilitate printing and publishing, it became the order of Daxue, The Doctrine of the Mean, The Analects of Confucius and Mencius. Because Zhu Zhu's "Four Books" not only combines the theories of predecessors, but also has its own unique views, which are applicable to the world; Due to the rising status of "Zhu Cheng Neo-Confucianism" represented by Cheng Hao, Cheng Yi brothers and Zhu, after Zhu's death, the court approved four books with his annotations as official books, which became popular from then on, and resumed the imperial examination in the Yanyou period of the Yuan Dynasty (13 14- 1320), officially. Due to these factors, the Four Books not only became important classics of Confucianism, but also became a must-read for every reader and became a unified standard primary school textbook until modern times. Therefore, some people compare the four books with the Western Bible and think that they are the Eastern Bible. In fact, whether it is its widespread spread or its profound influence on the character and psychology of China people, this comparison is not an exaggeration. The Five Classics refer to The Book of Songs, Shangshu, Zhou Li, Yijing and Chunqiu. The Book of Songs is the earliest collection of poems in China, including 305 poems in the Zhou Dynasty. Originally called "Poetry" or "Poetry 300", Confucian scholars in the Han Dynasty began to call "The Book of Songs". The existing Book of Songs was handed down by Mao Heng in the Han Dynasty, so it is also called Mao Shi. It is said that all the poems in The Book of Songs are lyrics that can be sung at that time. According to the nature of music, it can be divided into wind, elegance and praise. The "Wind" is composed of Nan Zhou, Zhao Nan, Gaofeng, Yongyufeng, Feng Wei, Feng Wang, Qi Feng, Feng Wei, tang style, Qin Feng, Martin, Qi Feng, Cao Feng and Jianfeng, and is called the Fifteen Kingdoms Wind. Most of them are folk songs in the Yellow River valley, and a few are works processed by nobles, totaling 60. "Ya" includes Xiaoya and Dayan, with a total of 105. Ya is basically a noble work, and only a part of Xiaoya comes from the folk. Ode includes Zhou Song, Truffle and Shang Ode, with a total of 40 articles. Ode is a lyric used in court sacrifice. Generally speaking, folk songs are lively and lively, and the poems of court nobles are dwarfed by them, and there is not much poetry. The Book of Songs is the source of China's poetry and the glorious starting point of China's poetry history. It has many forms: epic, satirical poem, narrative poem, love song, war song, carol, holiday song and labor ballad. Rich in content, it reflects all aspects of social life in the Zhou Dynasty, such as labor and love, war and corvee, oppression and resistance, customs and marriage, ancestor worship and feasting, and even astronomical phenomena, landforms, animals and plants. It can be said that The Book of Songs is a mirror of Zhou society. The language of The Book of Songs is the most important material to study the general situation of Chinese from the 6th century BC to the 6th century BC. Shangshu, which means "The Book of Ancient Times", is a compilation of China's ancient historical documents and some works describing ancient deeds. In the Spring and Autumn Period and the Warring States Period, it was called Shu, and in the Han Dynasty it was renamed Shangshu. Confucianism respects it as a classic, so it is also called a classic book. It is said that Shangshu has 100 books. After the burning of books in the Qin Dynasty, only 29 books were collected in the early Han Dynasty, which were written in the official script prevailing at that time, and were called Jinwen Shangshu. During the period of Emperor Wu of the Han Dynasty, there were 16 pieces of Shangshu written in ancient Chinese, which was called Shangshu in ancient Chinese. This 16 piece was quickly lost. The Jin people forged 25 pieces of the ancient prose "Shangshu", and separated several pieces from this text "Shangshu", together with the original modern prose "Shangshu", totaling 58 pieces, also known as the ancient prose "Shangshu". Shangshu in the annotation of Thirteen Classics is an ancient China book, Shangshu, which was operated by Jin people. Shangshu includes Yu, Xia, Shang and Zhou books. Yu Shu and Xia Shu were not written in summer, but later Confucianism wrote them under the guise of ancient ballads. Shangshu is an oath, life, instruction and letter written by historians in the Yin Dynasty, among which Tang Shi should be the earliest work according to the times, but this article is fluent in language and may be polished by later generations. Pan Geng's three ancient poems are difficult to read, and most of them retain their original appearance. This is a record of a speech made by Pan Geng, King of Yin, to his subjects when he moved to the capital. Although the language is old-fashioned, the abundant feelings and sharp talk when Pan Geng speaks can still be felt. For example, he said: You should be virtuous unless you give it to yourself. Look at the fire, you will look for it, and you will run away. If the network is in the outline, it is orderly; If farmers serve Tian Li, there will be autumn. A short passage (in Pan Geng) uses three metaphors, which are apt, vivid and vivid. Among them, "methodical" is still used as an idiom. For another example, Pan Geng warned his lieutenants not to incite people to oppose moving the capital, saying that it would be "if the fire burns in the same place, it will not be extinguished", which was out of control, and the metaphor was very vivid. Zhou Shu contains documents from the early Zhou Dynasty to the early Spring and Autumn Period. Among them, the oath of grazing is the oath of the King of Wu when he attacked Zhou, and tofu is what the Duke of Zhou said to the adherents of Yin on the orders of the King. "Nowhere to run" is a sentence that Duke Zhou warned Wang Cheng not to covet enjoyment. These works are clear in narrative and can express the emotional tone of the characters. Qin Shi, written in the early Spring and Autumn Period, is a word of remorse and self-blame after the failure of attacking Jin. The article wrote: The ancients said: "People are complacent." It's not hard to complain, but it's hard to be blamed for it! The worry of my heart, the sun and the moon exceed the sky, if the clouds come! He quoted the ancients as saying that self-righteousness will do many twists and turns, which shows that it is easy to blame others, but it is difficult to listen to advice, which is quite vivid. Compared with the words in Shangshu and the early Zhou Dynasty, it is much smoother, indicating that prose was further developed at that time. Shangshu is the oldest collection of articles in China. Among them, the languages used in Shang Dynasty and early Zhou Dynasty are quite different from the ancient Chinese in Qin and Han Dynasties. It is difficult to read because it is old and inaccurate. Han Yu called it "Zhou Pan, Rolling" ("Jin Xuejie"). But putting aside the obstacles of words, in the expression of emotions, it is actually simple and brief. Because the people who say those words have high status, they have condescending confidence in their words. For future generations, the ancient Olympic Games is a special aesthetic feeling, simple and confident, showing the power of conquest. Therefore, the articles in Shangshu are highly respected. Yu Xia was introduced in The Great Biography of Shangshu in the Han Dynasty, and it was also a feeling that "Zhao Zhao is like the sun and the moon replacing the Ming Dynasty, and it is wrong to go there". However, there is also a psychology of worshipping foreign things and obsessing foreign things. Zhou Li, also known as Zhou Guan or Zhou Guan Jing, is one of the Confucian classics. Confucianism regards poetry, calligraphy, ceremony, Yi, Yue and Spring and Autumn as six classics. Confucius chose these classics as teaching materials when he was given lectures by his disciples. However, the rites and music taught by Confucius are quite different from the old rituals full of superstition. He believes that "music" teaching can make people "broad and easy to be good"; The teaching of "rites" can make people "respectful, frugal and respectful" (see Book of Rites). Confucius also said, "If you don't learn etiquette, you can't stand." (The Analects of Confucius Ji Shi) According to Confucius, if you don't learn etiquette, you won't have a foothold in society. Therefore, we must "reciprocate with courtesy" (The Analects of Confucius Taber). Rites cover a wide range, from national laws and regulations to personal codes of conduct. Now we can see The Book of Rites, including Zhou Li, Yi Li and Li Ji. The Book of Rites talks about the official system of the Zhou Dynasty, and the Book of Rites talks about various ceremonies (such as coronation, weddings and funerals, sacrifices, etc. ), and The Book of Rites is a record of Confucius' students and future generations learning the Book of Rites, which is related to the nature, significance and function of the ceremony. Zheng Xuan, a scholar in the Eastern Han Dynasty, annotated The Book of Rites and The Book of Rites before the name "Three Rites" came into being. The "three rites" are all related to Confucius' thought of rites, but only The Book of Rites (17) was edited by Confucius. "Zhou Li" brings together the official system of the Zhou royal family and the systems of various countries in the Warring States period, which increases the political ideal of Confucianism and increases or decreases the parallelism. As China entered the slave society as early as the Xia, Shang and Zhou Dynasties, and the Zhou Dynasty was the heyday of the slave society, Zhou Li is the earliest and most complete official record in China and the most complete official record in the ancient world. There are six volumes in the book, which are Tianguan Zhuzai, Emperor Guan Situ, Chun Guan Zongbo, Xia Guan Sima, Qiu Guan Sikou and Winter Lawsuit Empty. Each volume is divided into two volumes, with a total volume of 12. Among these six articles, Winter Litigation Empty was lost earlier, and it was supplemented by textual research of Gong Ji in Han Dynasty. Who created Zhou Li and when did it come into being? It has always been controversial. Classical scholars believe that it was written by Zhou Gongdan. Confucian classics scholars believe that it originated from the Warring States period, and some people think that it was forged by Liu Xin at the end of the Western Han Dynasty. According to the official system contained in the bronze inscriptions of Zhou and Qin dynasties, people refer to the political, economic system and academic thoughts in this book, which most people think is a work of the Warring States period. Others think that Zhou Li was written in the early Han Dynasty. In Zhou Li, Zheng Xuan in the Eastern Han Dynasty wrote Notes on Zhou Li, Jia in the Tang Dynasty wrote Justice in Zhou Li, and Sun Yirang in the Qing Dynasty also wrote Justice in Zhou Li. These notes provide references for future generations to study Zhou Li. The supreme ruler of the Zhou Dynasty is the Zhou Emperor, who is the general representative of slave owners and nobles. According to legend, there were three officials who assisted King Zhou: Tai Shi, Tai Fu and Tai Bao. When he became king, Duke Zhou was his teacher and Zhao Gong was his guarantor. "The royal family is Yin Xiatian." Bo Qin, the son of Duke Zhou, is also the teacher of King Zhou. In the inscription of your father and the supernatural, the king of Zhou ordered him to "serve in four directions and three things". "Three things" is the general name of three official positions, namely, administrative officer, administrative officer and local officer. "Sifang" refers to the princes of Sifang and the tribes of China. The "Qing Dynasty's History Liao" refers to the big and small bureaucrats in the Zhou government. Under the protection of Zhou Wang and his teacher Bao, the highest official position in the imperial court was Qing Dynasty, namely Taizong, Taishi, Taishu, Taishi and Taishu. Liu Qing is always around Zhou Wang. The third left is the Taishi, Taishu and Taibu; The third from the right are Taizai, Taizong and Taishi. They were separated on both sides of Zhou Wang in the imperial court to assist Zhou Wang in handling government affairs. In the Zhou Dynasty, "the great event of a country lies in worshipping and conquering", so the religious affairs of Dachuan in Liu Qing were closely related to it. Qiu was the biggest sacrificial official, and Bo Qin, the son of Duke Zhou, also served as Qiu. Taibu is in charge of divination and is in the media position between man and god. A surname is also a clergyman. Taishiwei is a book written since Shang Dynasty. At the beginning of the week, he was called "Bi Gong". Taizai may be the administrative director in the imperial court. Taizong is the clan and pedigree in charge of the Zhou Dynasty, and it is also an important position. There are also many families in Liu Qing, and each family has a full-time job, so it is always called the Qing Shi Liao. In addition to the six big noble, there were five gentry in the Zhou Dynasty: Situ, Sima, Sikong, Situ and Sikou. Si Tuleideng wrote "Si Tu" in the bronze inscription in the early Zhou Dynasty, in order to manage land and agricultural production. Sikong wrote "Sigong" in the inscription, in order to manage the affairs of hundreds of workers. Sima is an official in charge of military tax. Situ, Sima and Sikong have the same functions and powers, and are collectively called "three divisions". The land manager is a member of Juelu, and the scouts are responsible for punishment. Its position is second only to the above three secretaries, and it is also a very important official position. Under these five divisions, there are many subordinates, such as Shi, Zou Ma, who are in charge of horses. , thus forming a special bureaucratic system and group. In addition, there are other officials, such as those in charge of mountains and rivers, those in charge of goods and bribes in the market, and those in charge of eating, wearing, using and entertaining nobles, all of whom have "legal defense", that is, specialized officials. Most of these various officials are hereditary and enjoy a special and sacred position from generation to generation. The Zhou Dynasty implemented the enfeoffment system. Under the direct rule of Zhou Wang, there were many feudal countries in all directions, so it was called "Sifang", especially the princes such as Hou, Dian and Men. These are the local governments of the Zhou Dynasty. Some big-country governors were granted special privileges by the King of Zhou, and they could mobilize small and medium-sized governors nearby to engage in conquest and defend the Emperor of Zhou, and become Fang Bo, the leader of the princes, not the title of princes. Some governors are also royal officials, so they have official titles, such as Duke Zhou and Zhao Gong. The so-called five-level title system of "Gong, Hou, Bo, Zi and Gong" did not exist in Shang Dynasty or Western Zhou Dynasty, and it was the result of later generations' processing. Generally speaking, the bureaucracy and system of the Zhou dynasty developed from the two official positions of the Shang dynasty, namely, the "internal affairs office" and the "foreign affairs office", but the organization of the Zhou dynasty was larger and more systematic. The officials in the same dynasty are aristocrats, clans and trinity, and they are patriarchal clan system linked by blood, which constitutes the ruling system of slave owners and nobles headed by Zhou Wang. Until the feudal society, the bureaucratic system and system of the Zhou Dynasty still had its influence. The Rites of Zhou also contains historical materials on ancient religions, economic policies, philosophy and ethics. It is an important cultural classic with Confucianism as the main idea, legalism and Yin-Yang and Five Elements. The Book of Changes is a classic of China's traditional culture, and it is known as the "first classic" and one of the "San Xuan". The Book of Changes, also known as the Book of Changes, is the Book of Changes of the Zhou Dynasty, and Confucius designated it as one of the Five Classics, with a total of 24,070 words. It is divided into two parts: classic and big biography. This classic includes gossip, divination and divination, which is easy to have themes, so it is called classic; The Great Biography includes the upper branch, the lower branch 2, the upper image 3, the lower image 4, the upper part 5, the lower part 6, the classical Chinese 7, the hexagrams 8, the preface hexagrams 9 and the miscellaneous hexagrams 10, which are collectively called the Ten Wings. Ten wings are written to clarify the Book of Changes, so they are called biographies. Based on the structural framework of sixty-four hexagrams superimposed on eight diagrams, it summarizes the ancient Chinese nation. Spring and Autumn Annals was once a general term for the history books of various countries in the pre-Qin period, but only Lu Chunqiu was handed down from generation to generation, so it became a special name. Spring and Autumn Annals was originally compiled by Lu historians. It is said that it has been sorted out and revised by Confucius and given special significance, thus becoming an important Confucian classic. Chunqiu is the originator of China's chronicle. It started in the year of Lu Yin (722 BC) and ended in the 14th year of Lu Aigong (the first 48 years recorded a history of 242 years). It is a comprehensive record, with extremely short sentences and almost no descriptive elements. However, its language expression is precise and concise, which reflects the progress of writing skills. The most prominent feature of Chunqiu is the "Chunqiu brushwork", which combines praise and criticism with comments. According to legend, Confucius judged some historical events and figures according to his own point of view, and chose the words he thought appropriate to imply praise or blame. Therefore, Chunqiu is regarded as a classic of "subtle words and great righteousness" by later generations and a model of naming and making laws. But also in the writing of historical books and literary works, it has a great influence on future generations. Historians realize that there should be a strict and clear tendency to modify history, and writers often realize that words should be concise and meaningful. Of course, the deliberate pursuit of depth will inevitably have the disadvantages of obscure meaning.