Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization".

Publisher: Chung Hwa Book Company

Excerpt from: Wuxi New Media

This post is an excerpt from the original book

Peng Lin's resume:

Peng Lin was born in 1949 in Wuxi, Jiangsu. He graduated from Beijing Normal University in 1989 with a doctorate degree in history. He is currently a professor and doctoral supervisor of the Department of History of the School of Humanities of Tsinghua University, a director of the International Confucian Federation, and a visiting researcher at the Center for Ancient Civilization Studies of the Chinese Academy of Social Sciences. He is mainly engaged in the teaching and research of the history of ancient Chinese academic thought and historical philology, with special emphasis on the Confucian classics "Zhou Li", "Etiquette" and ancient Chinese ritual and music culture.

His main works include "Research on the Juche Thought of Zhou Rites and the Chronology of Writing", "Cultural Relics and Culture in China", "Ancient Chinese Etiquette and Civilization", etc., among which "Cultural Relics and Culture in China" was awarded the title of the first batch of "National Excellent Courses" by the Ministry of Education.

Directory:

●"Ancient Chinese Etiquette and Civilization" -- self-preface

●What is the rite

●What is the reason for the ceremony?

●Classification of rites

●Elements of the ceremony

●Etiquette and fun

●The ideal national program of human law - "Zhou Li"

●Life etiquette that runs through life and death - "Etiquette"

●A collection of witty sayings that explain the meaning of etiquette - "The Book of Rites"

●The beginning of the crown ceremony: the crown ceremony

●The best of the two surnames: wedding

●Courtesy: Greetings

● I look at the township, and know the ease of the royal road: the township drinking ceremony

●The gift of virtue and righteousness: shooting salute

● The righteousness of the Ming monarch and the ministers: Yan Li

● Princes meet each other to give respect: dowry

●Affectionate and Liwen: mourning clothes

●Serving the soul of the deceased: Funeral rites

●Burying the remains of a loved one: both the night rites

●Requiem's Sacrifice: Shiyu Ceremony

●Sacrifice to the Master of the World: Liberation ceremony

●Poetry heirloom: family rites

●Etiquette for not meeting: Letters

Other related works of the author:

Phoenix TV Century Lecture Hall: "The Confucian Way of Etiquette and Music Education"

http://post./f?kz=16403500

Author: Xishan Qin 2005-8-9 21:58 Reply

2 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●"Ancient Chinese Etiquette and Civilization" -- self-preface

China is a country of etiquette that has been inherited for thousands of years, and the sound education is broadcast overseas. Legend has it that on the occasion of the Yin Zhou Dynasty more than 3,000 years ago, the Zhou metric system of ritual music put forward the program of etiquette. Later, after the study of Confucius and the Seventy Sons, as well as the advocacy and improvement of Mencius, Xunzi and others, the civilization of etiquette and music became the core of Confucian culture. After the Western Han Dynasty, as the theoretical form of ritual culture and the origin of the ancient ritual system, "Rites", "Zhou Rites" and "Records of Rites" were successively listed as scholars, which not only became the classics that ancient literati must read, but also became the basis of the ritual system of the dynasties of the past dynasties, and the far-reaching influence on Chinese culture and history is needless to say. With the formation of the Confucian cultural circle in East Asia, the culture of ritual music has naturally become an important feature of Eastern civilization. Needless to say, in order to understand traditional Chinese culture, it is necessary to understand Chinese etiquette culture.

It is a pity that in modern times, the culture of ritual music has not only not received due attention, but has been criticized in various ways, which can be summarized mainly on two issues:

The first is the nature of ritual culture. Some people believe that the culture of ritual music is the culture of the feudal era, which has long been outdated, and whoever advocates it again is going against the trend. The most fierce attitude was the * and others in the '*' period, who slandered Confucius as the ancestor of the restoration, saying that Confucius'

'Self-denial' is to restore slavery.

The second is whether the culture of ritual music still has modern value. Some people believe that today's era is completely different from the pre-Qin and Han dynasties, and the social outlook and lifestyle have undergone tremendous changes, and the etiquette expressed in the "Three Rites" is useless to us.

The culture of any nation cannot be consistent throughout the ages, but can only change with the times, discard its dross, and extract its essence. The factors of excellent culture often last for a long time, survive in the long river of history, and continue to affect the spirit and outlook of the nation. For example, around the sixth century B.C., it was the Axial Age of the world's ancient civilizations, with the emergence of philosophers such as Confucius, Lao Tzu, Sun Tzu, as well as Socrates, Plato, Shakyamuni, and other philosophers and glorious classics. For more than 2,000 years, they have accompanied the course of history, and our presence can be felt almost everywhere. In today's highly developed science and technology, we still have to go back to that era to find wisdom. We should also look at the culture of ritual music advocated by Confucius.

In modern times, due to the decline of the country and the invasion of foreign powers, the Chinese people have been agitated by the changes of the times and blamed traditional culture for backwardness and beating. Just imagine, a well-informed scholar was beaten by a robber, and people can blame him for not having the courage to fight, but they can't blame him for not being knowledgeable. If a scholar throws away his books from now on, only practices martial arts, and becomes an uneducated 'strongman', that is the real tragedy. Human society will eventually enter an era of civilization in which everyone stresses faith and harmony, and is humble and courteous to each other. Therefore, we should not only practice martial arts to strengthen our body, but also carry forward the existing culture, and the culture of etiquette and music will eventually have its new use.

* Others criticize Confucius and 'self-denial and revenge' for the criminal purpose of criticizing 'Zhou Gong', and there is no academic basis at all. Was Confucius really a restorationist? As long as you read the Book of Rites and Rites, you can know that Confucius's political ideal was to establish a world of great harmony that 'the world is for the common good', and it once inspired thousands of people with lofty ideals, including Sun Yat-sen, to fight for it. Is 'self-denial' the restoration of slavery? One of the main features of slavery was human martyrdom (burial of living people), and if Confucianism was in favor of slavery, it should be in favor of human martyrdom. However, as long as you read the Book of Rites, you can come to the exact opposite conclusion. Chen Zicheke, a doctor of Qi State, died in Weiguo, and his wife and housekeeper planned to be buried with a living person. Ziche's disciple Kang resolutely objected, saying, 'To be martyred is indecent!' Another nobleman named Chen Qianxi asked on his deathbed that two maidservants be buried beside him. His son refused to do what he asked, also on the grounds that 'it is indecent to be a martyr'! Both said that the funeral was an act of 'incivility', indicating that the funeral was not allowed. During the Spring and Autumn Period, humanism became the mainstream of social thought, and human martyrdom was rare, and wooden figurines were generally used for burial. Not only that, but Confucianism also opposes all inhumane practices. There was a great drought in the country of Lu, and Mu Gong first wanted to expose the servants in the country, and later he wanted to expose the witches, hoping to win the mercy of God. The county criticized: Punishing the disabled because it doesn't rain is too cruel and inhumane! There are many similar examples in the Book of Rites, and there are too many to mention. Confucius opposed human martyrdom and advocated benevolence; Opposing harsh government and advocating benevolent government represents the progress of the times and the conscience of mankind. To say that Confucius advocated propriety was to restore slavery is really an added sin, and there is no word for it.

So, does the Confucian civilization of etiquette and music still have practical value? Our answer is yes. First, after ten years, the national moral standard has seriously regressed, which has not only caused many social problems, but also directly affected the development of the economy, the most obvious example is tourism. The etiquette culture forged by thousands of years of civilization could have become the strong point of the tourism economy, but many members of the industry could not even say the polite words of "sorry, thank you, it's okay, please please". Although the current guesthouses and hotels are becoming more and more gorgeous, the quality of service has always been the weakness of the development of tourism, which is sighing. In addition, in recent years, the number of Chinese people traveling abroad has been increasing day by day, but there is no shortage of people who behave vulgarly and lack etiquette and education, and criticism from overseas public opinion has been reported from time to time, which has greatly damaged the national image of our 'ancient civilization' and 'country of etiquette'. In order to change this situation, in recent years, the government has taken 'Ming Etiquette and Integrity' as an important part of the two crosses 'civic morality', and how to rebuild the etiquette norms that meet the requirements of the times has been put on the agenda. China's traditional etiquette civilization is a valuable ideological resource, which can provide us with important references.

Author: Xishan Qin 2005-8-9 22:04 Reply

3 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization" serialized

Second, the 21 st century is the century of culture, and the competition between countries and between nations will be more and more unfolded in the field of culture. Culture is the basic characteristic of a nation, and if culture exists, the nation will survive, and if culture dies, the nation will die. Throughout the ages, there have not been many nations that have been truly exterminated by genocide, but there have been many nations that have perished from the disappearance of their own cultures. China is the only one of the world's four ancient civilizations that has not experienced cultural interruptions. In the coming century, one of the basic prerequisites for whether or not the Chinese civilization can stand on its own feet among the nations of the world is whether or not it can establish a strong basic culture on the basis of absorbing advanced foreign cultures, and this is undoubtedly a major matter of strategic significance. Ritual culture is the core of traditional Chinese culture, and whether it can carry forward its essence is very important to the rise and fall of the original culture.

It is embarrassing that the traditional etiquette culture of our country has been preserved a lot in Korea and Japan, and continues to play an active role in social life, but in our homeland, its loss rate is very alarming. In our interpersonal interactions, there are fewer and fewer people who know how to use respectful words and mannerisms. As the most common and grand celebrations such as weddings and birthday ceremonies, they are increasingly losing their national identity and rapidly westernizing; Christmas and Valentine's Day are increasingly becoming major festivals for young people in China. Once the rituals and festivals that are the symbols of national culture are all westernized, it shows that the original culture has been abandoned by the people, and its demise will not be too far away. The descendants of Yan and Huang and people of insight should know their worries.

Third, there are many subtleties in the ancient Chinese ritual and music culture, but unfortunately they are not recognized by the world, so we might as well take the pre-Qin township shooting ceremony as an example to illustrate. As China has a history of 5,000 years of civilization, was there any sportsmanship in ancient times? If so, how does it differ from the Olympic spirit of ancient Greece? This is a major question that the 2008 Beijing Olympics must answer to the world. And before we got the right to host the Olympics, almost no one thought about it. Now that the question is suddenly raised, it is difficult to feel at a loss. In fact, in the Spring and Autumn Period at the latest, there was a kind of archery competition called the Township Archery Ceremony among the people, and its competition etiquette was completely recorded in the "Township Shooting Ceremony" of the "Rites". It is a very formal competitive sport, with a fixed length of archery and strict competition rules. However, to evaluate a shooter, it is not only necessary to see whether he can hit the bull's-eye, but also to see whether his body is in tune with the rhythm of the music, in addition, it is also required that he be polite to competitors everywhere, treat failure correctly, etc., in short, his body, mind and body must develop harmoniously and healthily. This is in contrast to the early Olympic Movement's one-sided emphasis on physical fitness, and shows the characteristics of oriental civilization. And so on, there are many more in the ancient ritual culture that we need to discover.

Our generation, once in the midst of the '*' turmoil, has deeply felt the trauma of this cultural catastrophe. After that, Confucius's reputation was gradually restored. Since 1989, the International Confucian Association, headquartered in China, has held an international symposium to commemorate the birth of Confucius every five years. It is indisputable that Confucius and the culture of ritual music are inseparable: without Confucius, there would be no culture of ritual music; On the contrary, without the culture of etiquette, he would not become Confucius. To affirm Confucius, it is necessary to affirm the culture of etiquette and music. However, the 'Criticism of Confucius' movement was launched with the strength of the whole country and the whole society, and its bad influence has not yet been completely eradicated, and it will take a long time to make the people truly understand the culture of ritual music.

Twenty years ago, when I was a graduate student, I chose to study etiquette, and I diligently studied it, not daring to be sideways, and I was immersed in the "Three Rites" every day, and while appreciating the profundity and subtlety of ancient ritual and music thoughts, I always lamented that it was becoming more and more unfamiliar in front of the public. Therefore, I often wonder if we can use simple language to introduce ancient etiquette and civilization to the public in a more systematic way?

After a period of deliberation and preparation, in the spring of 2001, I tried to offer an elective course on "Ancient Chinese Etiquette and Civilization" at Tsinghua University, which was very popular with students. It is no coincidence that on the occasion of the 20th anniversary of the founding of "Knowledge of Literature and History", when attending the commemorative forum, Mr. Hu Youming, then director of the editorial department, told me that "Knowledge of Literature and History" had organized experts to write a series of special topics on cultural history, but there was no special topic on etiquette, and readers reacted strongly to this. He hopes that I will do this work so that more readers can understand the ancient Chinese etiquette culture. In order to build the course "Ancient Chinese Etiquette and Civilization" well, I also want to formalize the lecture. So, the two sides decided on the topic. This is the origin of this book.

It is very difficult to write the difficult ancient rites into a language that is easily accepted by the readers. For this reason, every time I write a work, I have to think about it again and again, and choose the most important content from the many materials to introduce. According to the requirements of the editorial department, in principle, I have to submit one manuscript per month for serialization. And every time I write an article, it takes at least a week, sometimes even ten days, and the joys and pains are really hard to describe. Originally, it was planned that there would be 30 topics in this book, but because the teaching and research tasks I undertook were very heavy, it was difficult for me to occupy one-quarter to one-third of my time to write this book for a long time, so I had to stop after more than two years of serialization, which is to apologize to readers and friends. The topics that could not be completed were left to another day.

In the process of serializing the various articles in this book, I received many letters from readers, giving me kind encouragement and advice. The comrades of the editorial department are very careful in the handling of each manuscript and strive for excellence; The director, Mr. Lu Yuhua, personally served as the editor in charge of the book, from the layout design to the graphic arrangement, all of which were personally touching and touching. On the occasion of the publication of this book, my graduate students Zhang Huanjun, Lin Zhenfen, Diao Xiaolong, Li Li and others helped proofread the manuscript and select the illustrations, and they also put in hard work. Here are three expressions of gratitude.

Peng Lin

At the end of 2003, he listened to the pine mountain house in Tsinghua Garden

Author: Xishan Qin 2005-8-9 22:04 Reply

4 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●What is the rite

One of "Ancient Chinese Etiquette and Civilization".

What is the rite

China is a country of etiquette, and ancient culture is a culture of etiquette and music. Therefore, when it comes to traditional Chinese culture, we can't talk about etiquette. However, there are different opinions on the position of ritual in traditional Chinese culture. In some general history works, the rites are often understood as a system of rules and regulations and placed in a subordinate position, which is the most typical example.

In July 1983, Mr. Qian Mu, a famous historian, talked to the American scholar Deng Erlin about the characteristics of Chinese culture and the difference between Chinese and Western cultures, believing that etiquette is the core of traditional Chinese culture. Deng thinks that Mr. Qian Mu's discussion is very wonderful, and it is for the sake of 'a Chinese culture lesson':

Chinese culture was cultivated over many centuries by Chinese scholars, who were quite cosmopolitan. Unlike the literati in Europe, the Chinese scholars shared a common culture regardless of where they came from. In the eyes of Westerners, culture is connected to regions, and the customs and languages of each place mark each culture. But for Chinese, culture is cosmic, and the so-called folklore, customs and dialects represent only a certain region. To understand this distinction, it is necessary to understand the concept of 'rites'.

There is no synonym for 'li' in Western languages. It is the norm for all customs and behaviors in the entire Chinese world, marking the particularity of China. Because there is no concept of 'rite' in Spanish, the West only distinguishes cultures by differences in customs, as if culture is only the sum of the various customs and habits of the regions it influences. If you want to understand the customs of various parts of China, you will find that the customs vary greatly from place to place. Even in Wuxi County, the customs of Dangkou were different from those in Rongxiang, where I taught after the war. The difference between one end of the country and the other is even greater. However, no matter where you are, the 'rites' are the same. 'Li' is a family norm that manages all household chores and external affairs such as life and death, marriage, etc. In the same way, 'li' is also a rule of government, which governs all internal and foreign affairs, such as the relationship between the government and the people, the conscription, the signing of peace treaties, and the succession to thrones. This is necessary to understand Chinese culture, because Chinese culture is different from customs.

There is also a concept in Chinese culture that Western culture does not have, and that is 'ethnicity'. You could say home. 'Rites' are spread at home, but we must distinguish between 'family' and 'family'. Through the family, the norms of social relations extend from family members to relatives. Only when the rite is observed, the 'clan' that includes all relatives of both families can exist. In other words, when 'rites' are extended, a family is formed, and the scope of application of 'rites' is expanded to become a 'nation'. The reason why the Chinese have become a nation is because 'li' has established a standard of social relations for the whole Chinese people. When the practice is different from the 'rite', it is the local customs or economy that are to blame, and they are the ones who are being changed. (Deng Erlin, Qian Mu and the World of Qifangqiao, p. 7, Social Sciences Academic Press, 1995)

Mr. Qian finally said to Tang: "To understand Chinese culture, you must stand higher and see the heart of China." The core idea of China is 'etiquette'. ‘

Looking at the ancient classics, it can be found that the Confucian exposition of the concept and function of rites often has different levels depending on the specific context.

First of all, etiquette is a sign that distinguishes human beings from animals. Man was born from the animal kingdom, and there are commonalities and differences between humans and animals. What is the difference between humans and animals is a question that people often ponder. "The Book of Rites: Guanyi": "The reason why mortals are human beings is also etiquette and righteousness." "The Book of Rites and Rites" says: "Parrots can speak, and they do not leave the birds." Orangutans can speak, and they are inseparable from beasts. Today's people are rude, although they can speak, but they are not also the hearts of beasts? The husband is rude to the beast, so the father and son get together. It is made by the saints, and they teach people for the sake of etiquette, and they know that they are different from beasts. The author argues that the fundamental difference between humans and animals is not the presence or absence of language, but etiquette. One of the proofs is that the animals do not have a wedding, so 'father and son get together',

'麀' is a female deer, that is, the father and son share the same sexual mate, so they are always animals. And people understand the truth that the same surname cannot intermarry, and formulate the marriage ceremony, so that human beings can continue to evolve. Kong Yingda, a Tang man, said: 'People can be polite, and then they can be different from beasts.' ‘

The first eating habits of humans are no different from those of animals. After entering the age of civilization, some people's eating habits still retain a distinctly animalistic nature. Some of the food rituals formulated by Confucianism are related to the suppression of people's animal eating habits. "Notes: Qu Li": "Don't rub rice, don't put rice, don't drain, don't eat, don't bite bones, don't oppose fish meat, don't throw dog bones, don't fix it, don't raise rice, don't use rice and millet mothers, don't make soup, don't make soup, don't prick teeth, don't eat money." 'Don't knead the rice into a ball, don't put the rest of the rice in your hand back into the bowler, don't pour it when you drink the soup, don't make a noise with your tongue when serving, don't gnaw the bones with a loud sound, don't put the bitten fish back into the bowl, don't throw the bones to the dogs, don't eat the best food, don't use your hands to remove the heat of the rice, don't use the wrong utensils when eating millet (use a dagger, not chopsticks), don't swallow the soup without chewing the vegetables in the soup, don't readjust the soup that the owner has already adjusted, and don't pick your teeth in front of others. Don't readjust the bolognese sauce that the host has already tasted. And so on and so forth, and so on. Even when eating, people should show their self-cultivation when they are gestured, and 'know that they are different from animals'. This is exactly the meaning of etiquette implied in food etiquette.

Author: Xishan Qin 2005-8-9 22:06 Reply to this statement

5 Re: Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization".

Secondly, etiquette is the difference between civilization and barbarism. This is a higher level of distinction, which refers to the distinction between ethnic groups, or between countries, and between people. According to legend, Confucius wrote "Spring and Autumn", thinking that it would be a turtle for all ages. Later generations have a lot of discussions about why Confucius wrote the Spring and Autumn Period. Han Yu said in his famous book "The Original Dao": "Confucius's work "Spring and Autumn" is also, the princes use Yi rites to destroy it, and enter China is China. He believes that a "Spring and Autumn" is nothing more than the difference between Yan Yi and Xia. And Yixia's other thing is nothing more than a 'li'. At that time, Wang Gang bounded the country, and the surrounding cultures were relatively backward to attack the Central Plains. In the process, some vassal states could not maintain the existing advanced culture, but were instead transformed by barbarian customs. For such a vassal state, it is only worthy of being treated as Yidi, because it has lost the qualification of the advanced civilization of the Central Plains. On the contrary, some of the states of Yidi have admired the civilization of the Central Plains and have been transformed by it, so they may as well be treated the same as the princes of the Central Plains. Han Yu believes that the chaotic times of the Spring and Autumn Period are essentially a struggle between civilization and barbarism, that is, the struggle between the 'courteous' and the 'incivil', who rules whom. And the progress of history often comes after the victory of civilization over barbarism. If we read "Zuo Biography" again, we will feel very natural about the historical commentary on "courtesy" and "incivility" in the book.

Third, etiquette is the embodiment of the laws of nature in human society. When Confucius replied to Lu Aigong's question "How expensive is the way of heaven for a gentleman", he said: "You are 'unstoppable'. For example, the sun and the moon are endless, and it is the way of heaven; If it is not closed for a long time, it is the way of heaven; Doing nothing is the way of heaven; It has become clear that it is the way of heaven. 'Illuminating the earth and feeding all things is the source of human life. It alternates day and night, cold and summer, and has irreversible power. Confucianism saw the inexhaustible vitality and creativity of heaven and earth for Confucius's view of heaven and earth. The universe is eternal, and the laws of nature cannot be changed, which is natural and reasonable. If human society wants to coexist with heaven and earth, it must be 'because of the great shun of yin and yang',

Only by conforming to the laws of nature and imitating the laws of nature can we survive. The way of governing the country and self-cultivation is the way of eternity only if it is consistent with the way of heaven, and the so-called 'heaven does not change, and the way does not change', which is what is said. Confucianism believes that etiquette is the application of the way of heaven in human society, and Confucianism imitates nature everywhere in the design of etiquette, so that it is consistent with the way of heaven everywhere, so as to obtain a metaphysical basis. "The Book of Rites, Rites and Fortunes": "The husband and the rite must be based on the sky, the place that moves, the things that are listed, the changes are engaged, and the cooperation is in the division of arts." The twenty-fifth year of Zhaogong recorded a large conversation between Zhao Jianzi and Uncle Zi. Uncle Zi said: 'Husband, the scriptures of heaven, the righteousness of the earth, and the deeds of the people. He said in detail how the rites are "the brightness of the heavens, the nature of the earth", "the brightness of the heavens, and the four hours", which are formulated in accordance with the laws of nature, and "can be in harmony with the nature of heaven and earth", so it is "the era of the upper and lower levels, the longitude and latitude of the heavens and the earth."

"The Book of Rites, the Book of Music": "The rite is the order of heaven and earth." In the fifteenth year of the reign of Wen Gong, Ji Wen Ziyun: "Etiquette is to obey the sky, and the way of heaven is also." 'In the sixteenth year of the "Zuo Biography", Uncle Shen Shiyun: "Etiquette is in time." ‘

Fourth, rites are the ruling order. In ancient China, the principles of handling the relationship between the central and local governments, the superiors and the subordinates, and the juxtaposition were all embodied in the form of 'rites'. For example, the Son of Heaven should regularly inspect the vassal states in order to understand the situation, which is called the 'patrol ceremony', "The Book of Rites and the Imperial System": "The Son of Heaven patrols once every five years, and the year is February, and the east patrols as far as Daizong, and the firewood looks at the mountains and rivers." …… In May, the south patrol, as for the south of the mountain, such as the east patrol of the ceremony. In August, the west patrol, as for the west mountain, such as the south patrol ceremony. In October, there is a month in the north, and as for the north mountain, it is like the gift of the west patrol. The princes said to the Son of Heaven to 'report on their work', if they don't go to court, they will degrade their lords, and if they don't go to court, they will cut their land, and if they don't go to court, they will move to the six divisions. Therefore, the ritual of Hajj is to clarify the righteousness of the monarch and the minister. As for the princes, they should be regularly hired to keep in touch with each other. These rituals were essential to sustain a vast kingdom.

Fifth, etiquette is a national system. State ceremonies are made in accordance with the principle of human law and heaven. The Son of Heaven corresponds to the Emperor of the Arctic Heaven, and Tianyi lives in Ziwei Yuan, where the Son of Heaven lives, is called the Forbidden City. "Zhou Li" designed a set of ideal official system, with six senses of heaven and earth, spring, summer, autumn and winter, symbolizing the four directions of heaven and earth. Each of the six officials has 60 positions, a total of 360 positions, symbolizing the 360 degrees of heaven and earth. After the Sui and Tang dynasties, this system became the official model of all dynasties. The competent official system is a professional official ceremony, the military and political system is called a military ceremony, and even the creation of a French style varies according to the rank of the official, and the hierarchy system is included everywhere, so it is also a courtesy everywhere.

Sixth, etiquette is the norm for all social activities. Confucianism believes that human activities should conform to 'virtue', and should embody the requirements of benevolence, righteousness, literature, conduct, loyalty, and faithfulness. For example, how to hold a wedding, how to wear mourning clothes, how to serve parents, how to address elders, and so on. Confucianism summarizes ethics and morality into a series of guidelines, which are considered to be the most reasonable principles in social activities. "The Book of Rites and Music" says: "Those who are courteous are not easy to reason." "Rite is also a great law that politicians cannot leave for a moment, "Zuo Chuan" Yin Gong 11 years: "Rites, through the state, the community, the people, and the heirs." '"Zuo Biography" in the eleventh year of the reign of the Emperor: "Rites, the dry of the country." '"Zuo Chuan" Xianggong 21 years, Shu Xiangyun: "Ceremony, public opinion of politics." In the fifteenth year of Zhaogong, Uncle Xiangyun: "Li, the king's great scripture." Rite is the foundation of a gentleman's life, "Zuo Chuan" became a prince for thirteen years, Meng Xianziyun: "Rite, the body is also dry." In social life, etiquette is the standard for measuring right and wrong, and it is the foundation of all things. Teach the right and vulgar, and be indecent. Divide disputes and defend lawsuits, and indecent indecisiveness. Monarchs and ministers, up and down, fathers and sons, brothers, indecisive. The eunuch is a teacher, indecent and indecent. The Ban Dynasty governs the army, and the officials practice the law, and it is not good to be rude and majestic. Pray for shrines and sacrifices, offer to ghosts and gods, indecent and insincere. 'Morality is the foundation of all things, benevolence and righteousness are the greatness of the group, people want to practice the four things of morality, benevolence and righteousness, and there is no reason to achieve it without courtesy. It is necessary to correct the customs and folk customs of the country by teaching people the law and teaching righteousness, and they cannot be equipped without their etiquette. It is difficult to decide a matter of litigation without courtesy. The positions of the monarch and the minister, the upper and lower, the father and son, the brother, etc., must also be determined according to the etiquette. Learn from the teacher about officials and the six arts, and you can't get close without courtesy. The Ban Dynasty governs the army, and the officials practice the law, and only with etiquette can they be majestic and feasible.

Author: Xishan Qin 2005-8-9 22:06 Reply to this statement

6 Re: Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization".

Prayer shrines and offerings to ghosts and gods can only be honored by following rituals.

Sixth, etiquette is a way of interpersonal communication. There are rules for etiquette when people interact with each other, how to address each other, how to stand with each other, how to greet and send off, how to feast and drink, etc. Behavior is in accordance with etiquette, which is a manifestation of education, and vice versa, it cannot be elegant. Even when the two parties have not met and communicate in letters, there are special polite words.

The connotation of etiquette is so rich that although China is a country of etiquette, no one can define "etiquette" in a 'one-size-fits-all' way. The late Mr. Qian Xuan, a famous etiquette scholar, said that the scope of etiquette is "as wide as the concept of 'culture' today, or even surpassing", so the study of etiquette is actually "the study of ancient cultural history". This is a very sophisticated view.

Although 'rites' are at the core of traditional Chinese culture, it is not easy to define rites in concise words, because its connotations are too rich to be inclusive. The late Mr. Qian Xuan, a well-known etiquette scholar, said in the "Dictionary of the Three Rites: Self-Introduction": "If we try to look at the contents involved in the "Rites", "Zhou Rites" and the "Book of Rites", then the establishment of the Son of Heaven, the division of territory, politics, law, culture and education, rituals, music, military punishment, enlistment and wealth, crown and funeral sacrifices, clothing and meals, palace chariots and horses, agriculture, commerce and medicine, astronomical calendar, and craft production, can be said to be all-encompassing. The scope of this is as broad as the concept of 'culture' today. It is the study of the three rites, which is actually the study of the history of ancient culture. Mr. Chin's view is insightful. It is said that there are no less than 200 ways to define the word "culture". The Chinese 'li' is actually a general term for the Confucian cultural system.

Author: Xishan Qin 2005-8-9 22:06 Reply to this statement

7 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●What is the reason for the ceremony?

Ancient Chinese Etiquette and Civilization II

What is the reason for the ceremony?

The saints are made according to the customs

When it comes to the living customs of ancient societies, people often use the word 'etiquette'. In fact, rite is rite, and vulgarity is custom, and there is a difference between the two. Generally speaking, etiquette is common among the nobility, that is, 'etiquette is not inferior to the common people'; The Shu people only have customs, that is, the so-called 'folk customs'. However, the two are closely related. Here, I would like to make a brief combing from the perspective of 'etiquette originates from customs'.

What is Vulgar? "Shuo Wen Jie Zi" cloud: 'Vulgar, Xi also. 'refers to lifestyle habits. Zheng Xuan of the Eastern Han Dynasty further explained this: "It is commonly known as the habit of the land. 'Land' refers to people's living environment, including various factors such as geography, climate, and humanities. People live in their own specific environment, and over time, their own customs are formed. The "Book of Rites: The Imperial System" describes the customs of the Quartet as follows: "The East is called Yi, and there are people who are not hot eaters. The south is said to be barbaric, carved and crossed, and there are people who do not eat fire. In the West, it is said that the skin is published, and there are no grain eaters. In the north, it is said that Di, who lives in caves with clothes and feathers, and there are no grain eaters. 'The east and south are both coastal places, and in order to avoid the harm of dragons, the people have the habit of tattooing. Question, refers to the forehead. The carving title is to use Danqing to carve the forehead, which is also a kind of tattoo. They eat clams raw and do not avoid fishy faces. The West does not produce silk and hemp, and eats more birds and animals, so it uses animal skins as clothing, and because of the cold weather, it does not produce grains, so it does not eat grains. There are many birds in the north, so people use feathers as clothing, and because the forest is scarce, so there are many burrows. The diversity of the environment has led to the diversity of folklore.

Judging from the archaeological materials, as early as the Neolithic Age, the dwellings, burial styles, food, utensils, and costumes in various parts of China have obvious regionality. The customs of this period have a strong primitiveness. For example, in the Dawenkou cultural area, the custom of extracting a pair of maxillary lateral incisors is popular, and the posterior occipital bones of the head are artificially deformed; Women often contain small stone balls in their mouths, which cause serious wear and tear of molars, corroding to the crowns and roots, and even squeezing the dentition to the lingual side, causing the alveolar bone to atrophy. This may have something to do with some kind of primitive belief or aesthetic taste. This is a typical example of an ancient custom.

With the progress of society, the customs of various places have entered different directions: barbaric customs that are detrimental to human health have been consciously abandoned by people; Some outdated customs are replaced by new customs and develop into the customs of the new era; There are also some customs that persist in society and continue to exert their influence. Until the Shang Dynasty, although a highly developed bronze civilization had been produced, ancient barbaric and backward customs still enveloped the entire society. There are two obvious examples, one is that no matter how big or small, divination is required. The custom of divination appeared at the latest in the Longshan cultural period, and after a thousand years, it not only did not disappear, but became an important tool for King Yin's administration. The second is the prevalence of human sacrifice and human martyrdom. Human sacrifice is the killing of living people as an offering to ancestors, which is a continuation of the cannibalistic style. Human martyrdom is the burial of a living person, which is the same nature as human sacrifice. Such malpractices are undoubtedly an obstacle to social development.

In the 11th century B.C., King Wu invaded and established the Zhou Dynasty. Two years later, King Wu died, and Duke Zhou became regent. The Duke of Zhou personally participated in the great struggle of the Raid and witnessed the collapse of the mighty Yin Dynasty. As an outstanding politician, he could not help but think: Behind this major historical event, is the destiny of heaven playing a role in the dark? How can the Zhou people have long-term peace and stability? The Duke of Zhou analyzed the way of the kings of the Yin Dynasty and came to the conclusion that Yin died of 'immorality'. In view of this, Zhou Gong put forward a political program for the implementation of 'moral government'. In order to ensure the implementation of 'moral politics,' we must first establish a completely new political system. The second is to develop a systematic set of behavioral norms for rulers. The two can be collectively referred to as 'rites'. This is a revolution that is even more significant than the significance of King Wu and Keshang.

The Zhou metric system and music were important beginnings for the establishment of the ancient Chinese humanistic spirit, and later, after the advocacy of Confucius and the play of Xunzi, 'li' became a broad system, including not only the political system, but also moral standards and codes of conduct. Etiquette is no longer just a requirement for rulers, but also a requirement for knowledgeable 'gentlemen', and has become the standard for all members of society.

The change of customs is much more difficult and complicated than the change of regime. How to change customs? Confucianism believes that it is necessary to 'make rituals according to customs', that is, to make use of the forms and internal rational parts of existing customs as much as possible, and then organize and improve them, and inject new spirits, so that the people can like to see them and be transformed by them. Therefore, there are several very important principles in the official law of the Great Situ in the "Zhou Li": First, 'distinguish the things of the five places'. In terms of landform, the land of the whole country can be roughly divided into five categories: mountains, forests, rivers, hills, tombs, and plains, and their products and the physical characteristics of their inhabitants are also different. This is the first thing that politicians should discern first. The purpose of identifying the above five types of areas is to find out their respective customs, and then they can apply the 'twelve teachings' such as yang and yin rituals. The third is 'to settle the people with their own customs', which refers to the old customs, and it is necessary to follow the original six types of old customs such as the local palace, family funerals, and clothes, so that the people can live in peace. These three are the prerequisites for teaching to all nations. On this basis, educational institutions such as libraries and orders are set up in each administrative area of township, prefecture, party, clan, Lu, and Bi, so as to resolve Confucian ideals and ethics into various rituals, such as crown ceremony,

Weddings, scholars' greeting ceremonies, township drinking ceremonies, township shooting ceremonies, etc., make people accept the edification of the ceremony in the ceremonies that they like to see.

Author: Xishan Qin 2005-8-9 22:09 Reply to this statement

8 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

As mentioned earlier, the gains and losses of government depend on the reaction of the people, and this is undoubtedly a tremendous historical progress. However, respecting people does not mean that people are born with truth, goodness and beauty. On the contrary, man evolved from animals, so it is inevitable that animal habits will remain in the human body. If human beings want to progress, they must consciously eliminate animal habits that are contrary to civilization, which requires etiquette. "The Book of Rites: Qu Li" cloud: 'Parrots can speak, and they do not leave the birds; Orangutans can speak, and they are inseparable from beasts. It's rude, although it can be spoken, it's not the heart of a beast! …… Therefore, the saints made it to teach people as a courtesy, so that people can be polite, and know that they are different from beasts. From this point of view, people are required to move the customs of animal nature closer to the rites of the civilized age.

For example, in the early days of human beings, marriage was mixed and promiscuous, regardless of blood. By the time of the Western Zhou Dynasty, although monogamy had been established, the remnants of couples still existed, and 'in the life of men and women, and in the form of marriage, it was more free, lively and laissez-faire' (Yang Xiangkui, "Zongzhou Society and Ritual and Music Civilization" (Revised Edition)), People's Publishing House, Press, 1997. In order to change such bad customs, Confucianism established weddings and prescribed the formalities and ceremonies of marriage matching. And the blood relationship between the two parties is strictly limited. "The Book of Rites: Qu Li" cloud: 'Take a wife without the same surname, so if you buy a concubine without knowing her surname, you will be divided.' The Chinese have long recognized the principle that 'men and women have the same surname, and their births will not be prosperous' ("Zuo Chuan and Twenty-three Years of Duke Wu"), and 'do not take the same surname' as a courtesy.

Etiquette should cultivate healthy emotions in people. People have joys, sorrows, and sorrows, and the function of etiquette is to make it 'out of the middle of the season' ("The Mean"), that is, just right, without causing harm to others, so there are corresponding regulations. For example, the ancients mourned and took mourning as the main end of the ceremony. People lose their loved ones, they are in pain, and they are disfigured in grief. As neighbors and friends, we should not turn a blind eye and do our own thing, but should help the mourners according to the rites, at least with grief and compassion. The Book of Rites and Qu Li has very detailed regulations on this, such as: "There is a mourning in the neighborhood, and there is no harmony between the neighbors; There is a funeral in it, not a street song. When there is a funeral in the neighborhood, they should be silent, and do not sing in the alley to show their grief. 'Looking at the coffin does not sing', seeing the coffin, sadness is born, and naturally it does not sing. 'Don't smile at funeral', when you are at funeral, you should have a sad color, and laughing hurts the heart of filial piety. 'Suitable for the tomb and not on the ridge', enter the cemetery, do not step on the grave, so that there is no respect. The list goes on and on.

To sum up, on the question of how to build the society of the Zhou Dynasty, Confucianism did not 'clone' a dynasty according to the model of the Yin Dynasty, but wanted to create a humanistic society. In order to achieve a smooth transition, on the one hand, they deliberately retain the basic customs of each place, such as the shape of the house, the type of food, the style of clothing, etc.; On the other hand, through the implementation of various forms of etiquette, to change customs and approach civilization. Since the Zhou Dynasty, the ritual and music civilization has become the main feature of Chinese civilization and has lasted for more than 2,000 years.

The Chinese civilization has been spread overseas since ancient times, and this kind of transmission does not rely on force, but on the strength of the civilization itself. When overseas envoys and students arrived in Chang'an, what they admired the most was the advanced etiquette system and clothing and cultural relics. They introduced it into their own country, emulated it, and hoped to 'enter China'. It should be affirmed that China's ritual and music civilization has played an important role in changing the bad customs of these regions and accelerating the evolution to civilization.

From the common to the ritual, it is a major leap forward in ancient Chinese civilization, which has laid the foundation of Chinese civilization and endowed it with distinctive characteristics. This is an important contribution made by our ancestors to world culture, which is worth thinking about and summarizing.

Courtesy is made by people. When politicians put forward their social theories, in order to make their theories have the strongest pertinence, they often seek the most universal characteristics of human beings. Confucianism's theoretical exploration of etiquette began with the study of the way to govern the world. 'If you don't go up to the way, it will be difficult for the people to follow it.'" 'Whoever moves, it will obey the will of the people, and the will of the people will be persevere. The "Zun Virtue and Righteousness" says: "The rule of the saints is the way of the people." Yu's line of water, the way of water. The royal horse of the father, the way of the horse. The art of Houji, the way of the earth. There is no way, humanity is near. Confucianism did not regard the characteristics of human origin, region, or race, but took human nature as the basis of its way of governing the world, believing that in order to establish a harmonious social order, it was necessary to conform to human nature. The so-called human nature, like the characteristics of water, horses, and land, is an innate natural attribute, and 'within the four seas, its nature is also the same', which is the most common characteristic of human beings. The grasp of human nature can push oneself and others, and push up the destiny and the way of heaven, and know the humanity that should be carried out.

Confucianism regards human nature as the basis and main body of Taoism, and proposes that "the Tao begins with affection, and affection is born from sex". Love is the appearance of sex, love and sex are the surface and the inside, and the Tao begins with love is from sex. The so-called human nature is what "Dadai Li Ji Wen Wang Guanren" said, "The people have five natures, joy, anger, fear, and worry".

Author: Xishan Qin 2005-8-9 22:09 Reply to this statement

9 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Confucianism's exaltation of human nature is the inheritance and development of the humanistic thought of the Zhou Dynasty since the Duke of Zhou and Confucius. After the revolution of King Wu Keshang and Yin Zhou, in view of the lessons of King Zhou's loss of morality and ruin to the country, he put forward the slogan of 'Mingde and prudent punishment', requiring the ruler to 'not be in the water prison, but in the people's prison', laying the foundation of humanism. Confucius deepened the thought of Zhou Gong, advocated the doctrine of 'benevolence', and put forward the thesis of 'benevolence, people' and 'benevolence, love others'. And to love others and put people first, we must respect human nature. "Zun Deyi" says that 'the people can be guided, but not strong', 'guideable' is human nature, and 'unstrong' is also human nature.

The Zisi school developed Confucius's view of heaven and Tao from two aspects: first, it believed that heaven is not only the master of the universe, but also the source of the 'Tao' of all things. 'Know what the heavens do, know what people do, then know, know and then know the fate'.

'The saint knows the way of heaven. Knowing and doing, righteousness is also. When it comes to it, it is also virtuous. 'The way of heaven is omnipresent, and the way of heaven is all in the form of the earth, that is, the way of the earth; The form of water is the waterway; The form of a horse is a horse road; The form of people is humanity. Therefore, human nature derives from the destiny of heaven, and human nature is nature. The second is to connect sex with the way of heaven, which not only explains the source of human nature, but also provides a metaphysical basis for the theory of human nature.

"The Book of Rites: The Great Biography" clouds: "The saint rules the world in the south, and he must start with humanity." "The Three Books of Rites" cloud: "There are three books of rites, heaven and earth, and the foundation of sex." "Da Dai Li Ji Zi Zhang Asks to Enter the Official" cloud: "Therefore, a gentleman visiting the people cannot not be ignorant of the nature of the people, reach the feelings of the people, and know that they have habits in order to live, and then the people will obey their fate." "The Mean" cloud: "Only the world is sincere, in order to be able to do its best; If you can do your best, you can do your best; If you can fulfill the nature of people, you can fulfill the nature of things; If you can exhaust the nature of things, you can praise the transformation and education of heaven and earth; You can praise the transformation and education of heaven and earth, and you can participate in heaven and earth. "The Book of Rites and Rituals": "Heaven is the most teaching, and the saint is the most virtuous." "The Book of Rites and Rites": "Therefore, the rites and righteousness are also ,...... Therefore, the great treasure of reaching the way of heaven and conforming to human affection is also. Zhu Zi said that the purpose of the words of "The Mean" is to explain that "the origin of the Tao comes from heaven and cannot be easy", which can be said to be very important.

"The Mean" is "the way of spontaneity", which means that it follows the nature of ordinary people, and Shu is almost the way. Confucianism is based on filial piety, that is, human nature. "Six Virtues" cloud: 'The people of the ancestors of the kings also began with filial piety. "Cheng Zhi Wenzhi" cloud: "The gentleman is obedient to the people and is virtuous." ‘

Confucianism believes that the so-called sex is actually a function of exporting 'feelings'. Sex is a biological attribute that everyone has, such as 'joy, anger, sorrow, and sorrow'. Emotions of joy, anger and sorrow are deeply hidden in the absence of external influences. Once you feel an external object, the emotions that are deeply hidden in the sex will be revealed, and the feelings are the result of the external objects acting on the sex. So it's said 'likes and dislikes, sex too.' What is good and what is bad, things are also'.

Emotions and objects are not just one-way linear reflections, but also have the role of 'will'. "Sexual Pretentiousness" cloud: "All hearts have aspirations. In the process of material inducement, 'Zhi' has the role of a pivot.

"Preface to the Poem" cloud: 'In the heart for the will. "Xunzi Unmasking": "Those who are determined to hide are also hidden." "For the Government" Huang Shu: "The person with the will is also in the heart." Zhu Xiyun: "The person of the will, the place of the heart." In the process of emancipation, there are two factors that determine the direction or difference of affection. One is the degree to which things intersect with sexuality. Factors such as the strength and density of external forces are enough to affect the direction of love. The second is the guiding role of the mind in the process of material and sexual communication. The heart is the sum of all concerns, 'right, and then know the weight; degrees and then know the length; Everything is the same, and the heart is very important. The mind's perception and acquisition of external objects dominates the direction of affection. Where the heart is, determines the place of love. A gentleman becomes virtuous, inseparable from the role of will, so it is said that 'virtue and ambition cannot be achieved'.

"Cheng Zhi Wenzhi" gives a very real and wonderful description of the psychological stereotype: "Although mortals have sex, their minds are undetermined, they wait for things and then do them, wait for pleasure and then act, and wait for practice and then decide." 'The mind is to wait for the action of things and then do, do, and arise. The mind will judge the temptation of things, and only when it feels 'happy', 'those who are faster than oneself are happy', that is, it is willing to accept it, and the mind will rise and act. This process of pleasurable practice goes through many times of 'practice', that is, repetition, and then it will be 'fixed', that is, it will form a mental formula, which will become the experience of judging external objects in the future.

There is a very important thesis here: 'Mortals have sex, but their minds are uncertain', that is, where the mind is, there is uncertainty. Under the influence of evil words and deeds, the heart is often biased towards it; And under the influence of good words and good deeds, sometimes the heart may not be biased. People's mental stereotypes may not always be correct. If we do not grasp the mind, it will be difficult to ensure the transformation of human nature into virtue. In order for the mind to be able to direct the temperament in the right direction, the first is to avoid contact with the evil things that can lead the temperament to the wrong path, that is, the mind of careful communication. Second, when contact with evil things is unavoidable, we should focus on supporting the direction of righteousness.

Author: Xishan Qin 2005-8-9 22:09 Reply to this statement

10 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

"Bao Fu" believes that when the prince's heart is not determined, that is, when his mind has not formed a fixed pattern, the evil people will be expelled, so that the prince will 'see the right things, hear the right words, do the right way, look left and right, and be a righteous person before and after'. The prince is young and grown, and he must make the prince 'learn and grow wise', 'transform and become a heart', and be able to 'be in the middle of the way'. Choosing a place to live, traveling cautiously, and having a righteous mind have become the universal principles of Confucianism. "Wen Wang Guanren" repeatedly discussed the relationship between 'zhi' and the cultivation of a gentleman, believing that the good and evil, strength and weakness of the zhi were directly related to the high or low virtue, so he not only put forward the questions of adding zhi, cultivating zhi, examining zhi, and exploring zhi, but also put forward the method of contemplating and examining zhi.

Confucianism attaches great importance to education for reasons related to its theory of mind. "Sexual Pretensions" cloud: "Within the four seas, its sex is also one." Their intentions are different, and so are their teachings. Therefore, the responsibility of Confucianism is to enlighten the teachings of nature. "Six Virtues" cloud: 'Make rituals and music, make criminal laws, teach this people, and make them have a direction.' This 'direction' is the direction of the mind.

The poem teaches the question. Confucius used "Poetry" as one of the six arts to teach his disciples. "Preface to Poems" cloud: 'Affection, stop at etiquette and righteousness. Out of love, the nature of the people is also. Stop at etiquette and righteousness, and the zes of the first kings are also. He also explained the purpose of the poem with the theory of the mind. "Poetry" is a guide, "Poetry" is a guide, and a guide is a sentiment. Zhu Xi has repeatedly explained the purpose of the "Poetry" with Zi Sizhi, "The Analects of the Eight Hundreds": "Zi said: "Guan Ju" is happy but not lewd, sad but not sad. Zhu Zi's "Collected Notes": "Those who are promiscuous, those who are happy and lose their righteousness." The wounded mourn and harm the peacemaker. …… There is a sense of the righteousness of his temperament. The nature of the poem is both evil and good. Its words are easy to know, and between the chantings, the repetition is repetitive, and its touching and easy to enter. Therefore, at the beginning of the scholar, those who raise up their good and evil hearts and cannot do it themselves, will be obtained from this. Zhu Xi used the "Poems" to teach that the purpose is to guide the righteousness of the temperament, that is, to guide the righteousness of the mind, and to be accurate.

While there is a rational side to human nature, there is also a side that can easily get out of control. The mind is right, and the temperament is right. However, although the temperament is right, there is also the question of whether the temperament is moderate, and the feelings of joy, anger, sorrow, and joy are either not enough or excessive, although they are out of nature and have a willingness, they are by no means in line with the way of heaven. The Confucian system of etiquette is intended to make people's temperament right, and 'those who are courteous will restore it to righteousness'. Only by grasping temperament moderately can we grasp the true meaning of etiquette. "The Book of Rites: Under the Tan Bow" has a question and answer between Zi and Ziyou, discussing the difference between Confucian rites and the way of Rong Di. Youzi does not understand the etiquette of Confucian funerals, and thinks that 'love lies in Si, and it is also a husband'.

It is enough to go straight and rashly, and the regulations on '踊' at the funeral are redundant. Ziyou believes that being straight and acting is the "way of Rong Di", and the Confucian etiquette is "otherwise", Zisi believes that there are two situations of etiquette: "those who are slightly affectionate" and "those who use things to promote things", according to Zheng Note, the so-called "micro-affectionate" refers to the festival of crying; 'Those who revive things from the past' refers to the system of decay. Jia Shuyun 'If the sage loses his relatives, he will be destroyed, so he will eat for three days, crying and crying, so as to kill his internal affairs and make him bow down. ''If it is not a small genus, there is no sorrow, so it is a decay, so that it can be convinced and mourned, and the emotion is also raised. It can be seen that the function of the funeral is to kill and reduce the grief of the lover, so as not to kill or injure life; On the other hand, it is to elevate the grief of the unworthy person by wearing mourning clothes, so that he is always aware of the mourning period and arouse his grief. In short, it is to bring both the overcomers and the underachievers back to the position of the 'middle' of emotion. Ziyou went on to say: 'People like to be stao, tao si, yongsiyu, yusi dance, dance Si Su, Qi Si sigh, sigh Si Pi, Pi Si is enthusiastic. Taste the festival, Si is a courtesy. 'There are different levels of people's joy and sorrow: there are pottery, chanting, judah and dance; There are relatives, sighs, dispels, and admires. Rites require people to control their emotions at the right level, such as the most sorrowful time in the funeral, and every three times, three times. If you don't control your emotions and lose control of your emotions, you will not only be unable to complete the funeral ceremony, but you may even lose your life, which of course the deceased does not want to see. Zheng Zhuyun's "dancing is a festival, and it is a ceremony", which means that there must be a festival text. Ziyou said more clearly that 'Pinjiesi, Si is a ceremony', and Jia Gong Shuyun: 'Pin, the rank is also.' Temperance, restraint also. 'The quality is the level of emotion, as mentioned above. The festival is the judgment of the ritual, such as the loss of relatives to the pain, mourning indefinitely, but can not be indulged, so the mourning period will be broken into three years, since then to resume normal life, but also to prevent excessive grief. It can be seen that the rite is a reasonable limitation of human emotion.

In the Book of Rites, there are many texts that use verses to explain rituals. For example: 'The salute is written because of the affection of the person.' ''Death from the beginning, three days without slackness, three months of incomprehension, sorrow for three years, and the killing of grace. The saint is disciplined by killing. The reason for this mourning for three years, the sage must not pass, the unscrupulous have to reach, and this mourning is mean. ''Funeral, mourning. Mourning, change also. 'Kong Shu: 'It is the extreme, if there is no verse, I am afraid that it will hurt, so I have a temperance and cut its sorrow. ''Piercing, mourning. There is a calculation, and the text is also for it. ‘

"The Mean" cloud: "Joy, anger, sorrow and happiness are not in the middle of the word, and the middle section is the sum of the middle." Those who are in the middle are also the great capital of the world. Those who are harmonious are also the way of the world. To neutralize, heaven is in the ascendancy, and all things are nurtured. Zisi regards neutrality and harmony as the world's 'great foundation' and 'attainment', and as the most universal principle in the universe. The so-called Tao and etiquette are the temperament and behavior that are in line with the great book and the Tao, so Confucius said: 'If the Tao does not work, I know it, and those who know it pass it, and the fool does not reach it.' The way is not clear, I know it, the sage is over, and the unscrupulous are not as good. The golden mean is that all things are in it and in the heart. "Sexual Pretentiousness" cloud: "Teach, so those who are born virtuous in the middle are also." "The Mean" cloud "Cultivation is teaching", Zhu Zi's "Collection of Notes": "Cultivation, the quality of the festival." Although the temperament is the same, the temperament may be different, so there can be no difference. The saint behaves according to the person who should do it, and thinks that the law is in the world, then it is called the teaching, if the etiquette, music, punishment, and government belong to it. Zhu Zi's "Annotations on the Analects": "Poems" are based on reason, "Books" are based on Taoist affairs, and etiquette is based on strict texts. Another example is "The Analects of Yongye": "The golden mean is also virtue, and it is the best!" The people have been around for a long time. Zhu Zi's "Collection of Notes": "The middle one is the one who has no fault and no name." 'The most deserved.

The beginning is close to love, and the end is close to righteousness. The Confucian idea of etiquette can be summarized as follows: etiquette is rooted in human nature, so etiquette can embody the most universal characteristics of human beings. Human nature comes from the way of heaven, so it is naturally rational. Sex is not spoken, and sex is love. The ambition is hidden in the heart, and the ambition of the heart is the ambition. In the process of tempting love, the will determines the direction of the love. In order to have a correct orientation towards the situation, it is necessary to correct the mind through education and form a correct psychological pattern. However, even if the mind and temperament are upright and there is no deviation, and the 'degree' is not properly grasped and cannot be 'attained', then it is still not in line with the way of heaven. Only by controlling the feelings at the level of no fault can it be in line with the way of heaven. For this reason, it is necessary to use verses to unify temperament and make human nature conform to reason, and verses are the specific forms of etiquette. If you use one sentence to express the process from love to courtesy, it is 'the beginning is close to love, and the end is close to righteousness'.

That is, what the "Preface to Poems" says, 'Affection, Etiquette and Righteousness'.

The saints are made according to the customs.

Etiquette is reasonable.

Author: Xishan Qin 2005-8-9 22:09 Reply to this statement

11 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Well, not bad.

Author: Han Tang Feng Gu 2005-8-10 09:10 Reply to this statement

15 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●Classification of rites

Ancient Chinese Etiquette and Civilization III

Classification of rites

In ancient China, etiquette penetrated into every level of society, so the name of the ceremony is extremely redundant, and "The Mean" has the saying of "three hundred etiquette and three thousand prestige". For the convenience of use and research, it is necessary to outline and classify the various etiquette. "Shangshu Yaodian" said that Yaodong patrolled, and when he arrived at Daizong, he used to 'cultivate the five rites', and "Shangshu Gao Taomo" also had the words "heavenly rank is polite, and self-five rites are mediocre", but they did not say which five rites. "Zhou Li, Chunguan, Da Zongbo" turns the five rites into auspicious rites, fierce rites, military rites, guest rites, and Jia rites. Since the Zhou Rites had already achieved an authoritative position in the Han Dynasty, its classification of the Five Rites was generally accepted by society. Later generations revised the rituals, generally according to the auspicious, fierce, military, guest, Jia as the outline, such as the Northern Song Dynasty rituals called "Zhenghe Five Rites New Ceremony". In fact, the same is true of the "Ming Huidian" and "Daqing Huidian", but they are not named with the names of the five rites. Influenced by this, the ceremonies of the Joseon Dynasty were also known as the "Five Rites of the National Dynasty".

1. Auspicious gifts

Auspicious rites refer to the rites of sacrifice. The ancients sacrificed for auspiciousness, so it was called auspicious. "Zhou Li, Chunguan, Dazongbo" says that "worship the ghosts, gods, and demons of the state with auspicious rites", and divide the objects of sacrifice into three categories: human ghosts, heavenly gods, and earth manifests, and subdivide them into several categories under each category.

god

There are not only many gods to be sacrificed, but also there is a difference between respect and inferiority, and the "Zhou Li" is divided into three classes. The first class is Haotian God, or the Emperor of Heaven, who is the king of the gods and the head of the gods. In ancient times, only the Son of Heaven could sacrifice to the heavens, and the princes had countries, but they were not allowed to sacrifice to the heavens. Worshipping the heavens is the most important ceremony of the country. Every year on the winter solstice, the Son of Heaven is in the mound in the southern suburbs of the national capital, and uses the 'Ritual Ceremony' to sacrifice to the God of Haotian. The ritual of worshipping the heavens is carefully designed, and each person and object contains deep meaning. For example, the sky is yang, and the south is yang, so the place of worship should be in the southern suburbs; The sky is round and the earth is round, so the altar of sacrifice to the sky should be built in the shape of a circle; The winter solstice is the day when the yin and yang are born, so the sacrifice must be on the winter solstice, and so on.

The second class is the sun, moon and stars.

The sun, moon and stars are attached to the sky, and the vertical image is brighter than the sun and the moon, and the light of the sun and the moon is the brightness of the sky, so it must be sacrificed; The 'stars' refer to the 'five latitudes' (the five planets of metal, wood, water, fire, and earth), the twelve stars, and the twenty-eight nakshatras, which are the celestial bodies most closely related to people's livelihood. Sacrifice the sun, moon and stars with 'real firewood'.

The third class is the stars that have a role in their duties and have contributed to the people, such as the division, the division, the wind division, the rain division, etc., except for the five latitudes, the twelve chens, and the twenty-eight nights. the main clan of the division; Si Ming (the fifth and fourth stars of Wenchang Palace) is the main longevity; The wind master refers to the Kei star, and the rain master refers to the Bi star, and the main wind and rain are raised. Sacrifice this kind of star with the ritual of 'maul burning'. In later festivals, the scope of the stars was constantly expanded, and Simin, Silu, Fenye Xing, Fang Xing, Lingxing, Nongxing, Tai Sui, etc. also became the objects of sacrifice.

The methods of sacrifice to the above three types of gods are the same and different. The similarity is that the rituals of the firewood, the firewood, and the firewood are all burned and piled up with firewood, so that the smoke smells on the gods. However, the sacrifices placed on top of the firewood were different according to the dignity of the gods: jade, silk, and whole animals were used for worship; There is only silk and no jade in the worship of real firewood, and the animal body is dissected; The ritual of the fire is only the body of the carcass.

There is also a mention of the Pheasant Sacrifice here. In the agricultural era, the most harmful to the people was the drought, and the ancients hoped that the wind and rain would be smooth and the grains would be abundant, so there was a sacrifice to pray for the grain in the sky. There are two types of pheasant sacrifices: 'regular pheasant' and 'drought-stricken pheasant'. It is a fixed sacrifice, and even if there is no flood or drought, it will be sacrificed at that time. At the time of Chang Yan, the fifth year of Huan Gong in "Zuo Chuan" said that it was 'the dragon saw and the goose'. The so-called 'dragon view' refers to the appearance of the seven nights of the dragon in the east at dusk in the month of the establishment of the temple (April of the summer calendar), when everything is in full bloom and the rain is urgently needed, so there is a pheasant sacrifice at this time of the year. Drought-related offerings are temporary increases due to drought, usually in summer and autumn. Winter is already idle farming, and there is no risk of drought, so "The Biography of Gu Liang" says that "there is nothing to do in winter".

The ritual of the pheasant sacrifice is available to the Son of Heaven and the princes. The Son of Heaven is called 'Big Pheasant'; The princes are in the mountains and rivers in the territory, and they can only be called 'pheasants'. The big pheasant builds an altar next to the southern suburbs, with music, singing and dancing, called 'dancing pheasant', "Ram Biography" Huan Gong six years He Xiu note "make eight boys and women each, dance and call for pheasant", that is, refers to this. In addition to the heavens, the objects of the sacrifice are the 'Hundred Sources of Mountains and Rivers' ("The Book of Rites: Lunar Order"), that is, all the water sources on the earth.

Ground Display

The sacrifice to the earth is also divided into three classes according to respect and humility. The first class is Sheji, Wuxi, and Wuyue, which are sacrificed with blood. The so-called blood sacrifice is to pour the blood of the sacrificial animal on the earth, so that its qi will be sent to the earth. She is the god of earth; Ji is the lord of the hundred grains; The Five Rituals are the gods of the five elements; The five mountains refer to Daizong (Mount Tai) in the east, Hengshan in the south, Huashan in the west, Hengshan in the north, and Songshan in the middle, which are considered to be the five towns and mountains in the world.

The second class is the mountains and forests, the rivers and rivers, and the sacrifice of the Shen. The sacrificial mountain forest is called '貍', and the sacrificial river is called 'Shen'. The word "buried" means to bury the sacrifice and jade silk into the soil, indicating the sacrifice to the god of the land and the mountains and forests. The word "Shen" in Shentong is to sink the sacrifice and jade silk into Chuanze to express the sacrifice to the god of Chuanze. There are many records in the literature of sacrificing to the river god in the way of "Shen", such as the eighteenth year of Xianggong in the "Zuo Chuan", Jin and Qi, before crossing the river, the son was tied with a red silk rope on the jade, prayed to the river god, and then 'Shen Yu and Ji'; In the third year of the reign of "Zuo Chuan", Cai Zhaohou came back from Chu State, and when he passed through the Han River, he was 'holding jade and Shen' and so on.

Author: Xishan Qin 2005-8-10 21:46 Reply to this statement

16 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

The objects of such sacrifices also include Sheji, Chenghuang, Sifang Mountains and Rivers, Five Rituals, Six Sects, etc. According to "Zhou Li, Xiao Zongbo", after the Wang Jiao Festival, he will also look forward to the sacrifice of Wuyue, Si Desecration, and Four Towns. The four desecrations refer to the four major rivers of the river, the river, the Huai, and the Ji. The four towns refer to Huiji Mountain in Yangzhou, Yishan Mountain in Qingzhou, Yiwulu in Youzhou, and Huoshan Mountain in Jizhou, which are the towns and mountains of the Quartet. Five mountains, four towns, four blasphemy each according to one side, far apart, it is difficult to sacrifice one by one, so in the four suburbs of the capital set up an altar, look at it and sacrifice it, so it is called the hope sacrifice. The princes can only sacrifice to the famous mountains and rivers in the fiefdom, so since ancient times there is a saying that 'sacrifice does not exceed hope'.

The third class is the four directions and hundreds of things, with the sacrifice of the boil. The four directions and hundreds of things refer to the various small gods who are in charge of the four directions and all things. The warp is the chest of the dissected animal, and the Gu is to further decompose the dissected animal. This kind of sacrificial objects include the 'five rituals' such as the household, the stove, the fire, the door, and the line. "The Book of Rites and the Order of the Month" says that the spring ritual household, the summer ritual stove, the central ritual in the middle of the thunder, the autumn ritual gate, and the winter ritual line. The five are the most closely related to people's lives, thicker than the people's livelihood, and should repay their merits, so they should sacrifice to the gods of the five.

Ghosts

The sacrifice of humans and ghosts is mainly a sacrifice to ancestors. The sacrifice must be in the temple, the Zhou system, the seven temples of the Son of Heaven, the five temples of the princes, the three temples of the doctor, and the one temple of the scholars. "Poetry, Xiaoya, Tianbao" said: "The ancestral hall tastes the fire, and the king is the first king." 'Zhen, Ancestral Hall, Taste, and Hao are the names of the four times of spring, summer, autumn, and winter respectively, and there are slight differences in the records of different documents, such as Zhen or Zuo, Ancestral Hall or Zuoyu. The so-called four-season festival is the first of each year, with seasonal vegetables and fruits to worship ancestors. There are many temples of the Son of Heaven, and it is difficult to worship them all in one day, so there is a difference between the temple and the temple. "The Book of Rites: The Imperial System" says: "The Son of Heaven is pure, and he tastes, tastes, and tastes." The word 犆, that is, the word 'special', is a separate meaning. It is said that the spring festival is a sacrifice to the temples one by one. It is a joint sacrifice, that is, the temple owners of the group of temples are concentrated in the Taizu Temple to make sacrifices; The three festivals of summer, autumn and winter are the sacrifices.

The sacrifice to the father and ancestor is also concentrated in a large number of funerals, with the names of Dian, Yu, Pawn Crying, Qi, Xiaoxiang, Daxiang, and Xuan, which are quite complicated. The sacrifices of humans and ghosts in later generations are not limited to ancestors, but also include emperors, saints and teachers, virtuous ministers, farmers, silkworms, fires, cooks, doctors, and divination. The relevant situation will be presented in a separate topic.

Second, the murderous ceremony

"Zhou Li, Chun Guan, Da Zongbo" said: "Mourn the worries of the country with fierce rites", and the fierce rites refer to the etiquette of saving the sick and sharing the disaster, including two categories: famine rites and funeral rites, and there are five kinds of funeral rites, barren rites, condolence rites, and compassionate rites.

funeral

When the princes of a certain country are newly mourned, the country of brothers and relatives should mourn according to the rites, mourn with their will, and send envoys to mourn and give money and goods for funeral assistance, etc., all of which have specific etiquette. Funeral is one of the most important rituals in ancient etiquette, and its core is to express respect for the deceased through the disposal of the deceased's body. Inseparable from the funeral is the mourning dress system, according to the relationship with the deceased, there are five kinds of mourning clothes, such as beheading, Qi decay, great gong, small gong, and hemp, as well as the mourning time ranging from three years to three months. Due to the complexity of the issues involved, they need to be introduced in a separate article.

Absurdity

Famine refers to the unripe valley of the year, which is commonly referred to as the famine year. The Book of Yi Zhou divides agricultural abundance into four situations: adulthood, frugality, famine, and famine. The famine mentioned in the "Zhou Li" also includes the epidemic of epidemics. When there is a famine or infectious disease in a neighboring country, and the people are facing an existential crisis, they should express their common sorrow in a certain way, as the "Book of Rites and Quli" says, 'The year is fierce, the grain is not climbed, the gentleman's diet is not sacrificed to the lungs, the horse does not eat the grain, the gallop is not removed, the sacrifice is not county, the doctor does not eat sorghum, and the scholar is not happy to drink'. Or directly lend food to the hungry, "Chinese Lu language": "The country has famine, the secretary is informed, and the ancient system is also." In the twenty-ninth year of Xianggong, there was a famine in Zheng State, and Zheng Zipi was "hungry for the people of the country, and the household was a bell". Or immigrants to make money, "Mencius" Liang Hui Wang said: "If Hanoi is fierce, then move its people to the east of the river, and move its millet to Hanoi." The same is true of Hedong. ‘

Condolences

When a neighboring country is hit by fire and water, it should send an envoy to ask questions. In the autumn of the eleventh year of Lu Zhuang Gong, there was a big flood in the Song Kingdom, and Lu Jun sent people to condole, saying, 'The sky is a lewd rain, which is harmful to Zongsheng, how can you not hang?' "Zuo Chuan" Jiazi in February of the third year of Chenggong, Xingong (Xuangong's Temple) disaster, "three days of crying". "The Biography of Gu Liang": 'Three days of crying, mourning, and mourning. "Hanshu Chengdi Benji", in March of the fourth year of Heping, the people who were damaged by the water and could not survive due to fatigue were revitalized, and they were pressed by the water, and they could not be buried by themselves, so the county was buried by the county. With the burial and the money, the man is two thousand. "History of the Song Dynasty, Huizong Benji", Ding Wei in February of the third year of Chongning, placed the 'Leaky Zeyuan', buried the human bones, and did not expose it.

Rites

禬 (pronounced hui) means to meet with wealth. In the event of a calamity or material loss in a neighboring country, the fraternal country should gather money and goods to help it. "Spring and Autumn" in the winter of the thirty-first year of Xianggong, 'will be in the Yuanyuan, the Song Dynasty disaster'. "The Biography of Gu Liang" cloud: "More Song is also lost. This means to replenish the property lost by the Song State due to the disaster, so that it can return to normal social life as soon as possible. In the second year of Min Gong, Di Ren entered the guard, established Dai Gong, and lived in Cao. The prince of the minister of Qi Huan had no loss and had 300 handsome cars, and 3,000 soldiers were used to kill Cao. Return, the public rides the horse, the sacrificial clothes are five names, the cow, the sheep, the pig, the chicken, the dog are all three hundred, and the door material, to the lady Yuxuan, the heavy brocade thirty taels.

Author: Xishan Qin 2005-8-10 21:46 Reply to this statement

17 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization" serialized

Gifts

Compassion means sorrow. In the event of external and internal strife in a neighboring country, envoys should be sent to ask for peace and security.

The Han and Han governments used a series of principles put forward by Confucianism for absurd rites, such as 'scattered rites', 'thin levies', 'suspended sentences', 'persuasion', and 'immigrants to make money'. In June of the second year of Han Gaozu, there was a great hunger in Guanzhong, the price of rice was 10,000 yuan per hundred, the people cannibalized, and the government immigrated to make money, 'so that the people ate Shu Han'. Emperor Wen of the Han Dynasty issued an edict that in case of a major disaster, the people could be exempted from rent and tax, which was called 'disaster shellfish'. Emperor Cheng also set a precedent for Su Zhu to give knights. In the summer and April of the fifth year of Emperor Guangwu's establishment, drought and locust plagues arose, and there were many people who violated the law due to hunger. In May, Bingzi issued an edict: 'If you don't commit a crime, you should not be punished, and you will not be a concubine.' 'Excuse the suspended sentence as a sign of mourning. In the first month of the third year of Emperor Shun of the Later Han Dynasty, the earthquake in Beijing was issued, and the injured people over the age of seven were given 2,000 yuan each. After successive generations of governments have been continuously improved, famine relief and disaster relief have become one of the important ritual systems.

3. Military salute

There are two reasons why the army is associated with conquest and is included in the scope of the rites. Theoretically speaking, the king governs the country with etiquette and makes the world return to Datong, which will inevitably be subject to internal and external interference, and even the threat of war. Etiquette and conquest are like the two wheels of a car, both are indispensable.

In addition, the formation and management of the armed forces are also inseparable from the principle of propriety. For example, the size of the army, the Son of Heaven is six armies, according to the principle of equal etiquette, the princes' armies must not exceed six armies, but must be commensurate with the national strength, three armies for large countries, two armies for sub-countries, and one army for small countries. At that time, the military strength was often measured by the number of chariots, so there were sayings that the Son of Heaven was ten thousand times, the princes were thousands of times, and the doctors were one hundred times. The army must be strictly trained and managed in accordance with the principle of etiquette. ‘

In ancient times, there was a book called "Sima Law", which described the military rites at that time, but unfortunately it has been lost, and researchers can only retreat from the records of "Zhou Li" to deduce its outline. The military salutes in "Zhou Li, Chunguan, Dazongbo" include five kinds of gifts: the gift of the master, the gift of Dajun, the gift of Daejeon, the gift of the great battle, and the gift of the great seal.

Master's Gift

The gift of the master is the etiquette of the Son of Heaven to go out on the expedition himself. The Son of Heaven drove the expedition in person, and the majesty was grand, in order to mobilize the enthusiasm of the people to fight for justice, so the "Zhou Li" said: "The gift of the master is also used by the public." Zheng Xuanzhu said: "Use it to be brave." ‘

The gift of Dajun

According to "Zhou Li, Diguan, Xiao Situ", the ancient army was organized with five people as a team, five soldiers (twenty-five people) as one tael, four taels (one hundred people) as one pawn, five pawns (five hundred people) as a brigade, five brigades (2,500 people) as a division, and five divisions (12,500 people) as an army. According to this system, the state 'raised the army' (conscription) and at the same time 'paid tribute' (apportioned military contributions), that is, the conscripted soldiers had to bring their own chariots, horses, armor, etc. This practice was adapted to the social situation of the integration of soldiers and peasants at that time, and those who went out were soldiers and those who entered were people. The purpose of the Great Balance Ceremony is to evenly distribute the military burden and balance the burden of the people. After the Tang and Song dynasties, with the changes in society, there was no longer this article in the military salute.

The gift of Daejeon

In ancient times, the princes all personally participated in the four seasons of field hunting, which were called spring harvesting, summer seedlings, autumn hunting, and winter hunting, so it was called the gift of Datian. The main purpose of field hunting is to review the number and combat capability of combat vehicles and soldiers, and to train coordination and cooperation in future wars.

The gift of the Great War

The gift of the great battle is to serve the people in order to build palaces, embankments, etc. The ritual of the Great War requires the assignment of tasks according to the strength of the people, which is what Confucius called the idea of 'different disciplines for strength'.

The gift of the Great Seal

The princes invaded each other, fought for each other's territory, and displaced the public. When the aggressor is conquered, the original boundaries are to be confirmed and the scattered inhabitants are gathered. In ancient times, the boundaries had to be sealed and planted with trees, so it was called the gift of the big seal

The Son of Heaven's personal expedition was a major event, and the Book of Rites and the Imperial System said that before setting out on the expedition, it was necessary to hold ceremonies such as 'like God', 'suitable for the society', 'made for you', 'only in the land of conquest', 'under the command of the ancestors', and 'under the order of learning'. Kind, Yi, Zao, and Qi are all sacrificial names, and offerings to God, the shrine, the temple of You, and the land conquered are to pray for the blessings of the gods of all parties and ensure victory in the war. He was ordered by the ancestors to sue the temple and invite the gods out and serve them in the army. The purpose of learning is to decide the strategy of the battle.

In addition, the army's chariots and horses, flags, weapons, military appearance, camp formations, ranks, parades, and even sitting, advancing and retreating, and stabbing are all carried out according to certain rituals. The daily training of the army, including school parades, chariot battles, boat divisions, horse administration, etc., has strict etiquette regulations. After the victory, there are ceremonies such as triumph, sue the temple, sacrifice prisoners, dedication, surrender, and drinking.

Fourth, the courtesy

"Zhou Li, Chunguan, Da Zongbo": "Pro-state with guest courtesy." In a patriarchal society, there was mostly a relationship between the Son of Heaven and the princes. In order to bond and be close to each other, it is necessary to have regular courtesy meetings. According to the "Zhou Li", the guest ceremony is the etiquette of the Son of Heaven and the princes to receive guests, and there are six kinds of names: 'Spring is said to be the dynasty, summer is said to be the sect, autumn is said to be the Hajj, and winter is said to be encountered'. The princes within the six suits, in the order of the seasons, took turns to enter the Beijing Dynasty to see the Son of Heaven; 'When the time comes', when the king is about to conquer the disobedient princes, the other princes meet the Son of Heaven; 'Yin saw the same', it was the Son of Heaven who did not patrol for 12 years, and the princes of the Quartet went to Beijing to see him. The princes should also ask each other on a regular basis, and the relevant etiquette will be introduced separately.

Author: Xishan Qin 2005-8-10 21:46 Reply to this statement

18 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Hajri

The court rites include the five gates of the Son of Heaven (Gaomen, Kumen, Lumen, Pheasant Gate, Yingmen), the three dynasties (the Outer Dynasty, the Zhi Dynasty, the Yan Dynasty), the court position (the position of the three dukes, Gu, Qing, Dafu, etc. in the imperial court), the court clothes (crown, belt, Huang, Peiyu, etc.), as well as the etiquette of the monarch and ministers entering and leaving, giving way, boarding and surrendering, and listening to the court.

During the Western Zhou Dynasty, the king looked at the dynasty every day and discussed politics with his ministers. Emperor Xuan of the Han Dynasty ascended to court every five days. The Later Han Dynasty was reduced to June and October Shuo Dynasty, and then it was taken to June as the reason for the summer, so only October Shuo Dynasty was in the year of the year. The Wei, Jin, Southern and Northern Dynasties had a system of looking forward to the dynasty. On the morning of Shuo and Wangri, the secretary of state discussed political affairs in the court; In the afternoon, the Son of Heaven discussed with the ministers. Sui Gaozu was diligent in political affairs, and the Book of Sui Gaozu said: "Every time you come to the court, you will forget it." 'In the Tang Dynasty, officials above the ninth rank looked at the court every month; Civil officials with more than five grades go to court every day, so they are called permanent counselors; If the military attache has three grades or more for three days, he is called the ninth counselor; Five grades or more than five days, the number six counselors.

In the Tang Dynasty, he began to set up residences in Beijing for officials from other places. At the beginning of the Tang Dynasty, the governors, assassins, and envoys of various places went to Beijing to wait for the court, and they all rented houses and lived in their own rented houses, often mixed with merchants, and did not have a good appearance. In the nineteenth year of Zhenguan, Taizong of the Tang Dynasty issued an edict to build more than 300 residences in the idle square in the capital. There were also strict rules on the clothing of officials. The etiquette norms of the imperial court also became more and more elaborate.

Greeting ceremony

The etiquette of ancient interpersonal communication is not limited to the Son of Heaven and the princes, but also has corresponding etiquette between the scholars. Based on this, the greeting rites of the past generations have changed and developed.

The king of Fan came to pay homage

According to the "Ming Collection Ceremony", in the early years of Hongwu, the King of Fan came to the court. When the king of Fan came to the dynasty, after arriving at the Longjiang Station, the post order was to repay Tianfu, and then to the Zhongshu Province and the Ministry of Rites. Ying Tianzhi was ordered to go to Longjiang Station to welcome Lao. After the king arrived at the hotel, the provincial ministry set up a banquet to entertain him. Then guided by the master of ceremonies, he went to Fengtian Hall to meet the Son of Heaven and to the East Palace to meet the crown prince. After the court meeting, the Son of Heaven gave a feast. Then, the crown prince, provinces, governments, and Taiwan set up banquets one by one. When the king returned, he bid farewell to the Son of Heaven and the crown prince, and then was comforted by officials and sent out of the country. Each of these procedures is regulated by a 'ritual note'.

Fifth, Jiali

"Zhou Li, Chunguan, Dazongbo": "Favor the people with Jiali." 'Jiali is a general term for food, wedding crowns, guest shots, swallow feasts, feasts, and celebratory gifts. Jia means good, good. Jiali is a ritual formulated according to the goodness of the people's hearts, so it is called Jiali.

The gift of eating

The monarch drank and ate with his clan brothers and guests from all over the world through the gift of guest shooting and swallow enjoyment, so as to connect and deepen the relationship, so it is said that 'the gift of food and drink is to kiss the clan brothers'.

The gift of the wedding crown

In ancient times, men were twenty and crowned, women were allowed to marry, and fifteen were crowned, and there was a crown ceremony, indicating adulthood. Adult men and women use weddings to make them love each other, so it is said that 'men and women become married with the gift of a wedding crown'.

The gift of the guest shot

In ancient times, there was a township salute in the township, and there was a big salute in the imperial court. In the shooting ceremony, even if the Son of Heaven participates, the guest must be established, so it is called the guest shooting ceremony. The main shooter is to get close to old acquaintances and new friends, so it is said that 'the gift of guest shooting, close to old friends'.

The Gift of Swallow Feast

The princes who came to the court from all over the world were the guests of the Son of Heaven. The Son of Heaven wants to go on a blind date with him through the way of Yan Fang. Therefore, it is said that 'with the gift of swallows, the guests of the Quartet'.

A gift of affection

It is the sacrificial meat of the Jongmyo shrine. At the end of the sacrifice, the cloth is divided among the countries of the brothers, so as to enhance the feelings of each other, so it is said that "the country of the brothers is the country of the brothers with the gift of the heart."

A celebratory gift

For countries with different surnames that have a marriage relationship with nieces and nephews, when they have a happy event, they should give gifts to celebrate each other. That's why it is said that 'with the gift of celebration, the country with different surnames'.

Parade

"The Book of Rites: The Imperial System" says that "the Son of Heaven patrols every five years", and "Zhou Li: Daxingren" says that the Son of Heaven "patrols the Yin Kingdom" in the twelfth year. "Yi Guan Hexagram" says that the king should 'provincial, people, and teach', which means that the Son of Heaven should tour the province and the country, and set up a religion based on the folk customs. According to the literature, in ancient times, the emperors had a system of regular patrols. "Shangshu Yaodian" said that in February of the year of Shun's patrol, the eastern patrol arrived at Daizong (Mount Tai); In May, the southern patrol arrived at Nanyue; In August, the Western Patrol reached Xiyue; In November, the Northern Patrol arrived at Beiyue. Wherever Shun went, he had to worship the famous mountains and rivers of the locality, observe the customs and folk conditions, listen to the work reports of the princes, evaluate the political achievements, and implement rewards and punishments. Qin Shi Huang once patrolled various places. The Book of the Later Han Dynasty and the Book of the Ancestors of the Later Han Dynasty said that Emperor Guangwu had patrolled the south for 17 years, the west for 18 years, and the east for 20 years.

Enthronement and change the Yuan ceremony

The ancients called the Jiazi year, Jiazi month, Jiazi day, and midnight as the winter solstice as the first yuan (or Shangyuan). The change of regime often chooses the first day, according to the "Book of Shang", Tang Yu Chan rang, on the 'first day of the first month', the day is the new day. "Spring and Autumn" new monarch ascended the throne, must be called the first year, "Ram Biography" Yin Gong first year explained: "Yuan He, the first year of the king." Generally speaking, in the year of the "Spring and Autumn Period", no matter what month it is, the new monarch will continue to follow the old monarch's year, and the temple will not be enthroned until the first day of the first month of the following year, which is not only to make the new monarch start the year from the "new yuan", but also to have the meaning of tidying up the year of the king. Emperor Wu of the Han Dynasty, according to Yousi's proposal, used the era names of Jianyuan, Yuanguang, Yuanshuo, Yuanjia, Yuanding, and Yuanfeng in order. Became the first emperor to use era names. Emperor Guangwu of the Later Han Dynasty was the first king to hold an enthronement ceremony, and since then, there must be a grand ceremony for the emperor's accession to the throne, and the ceremonies have become more and more complicated.

In addition to the above-mentioned ceremonies, the scope of the Jiali ceremony is very wide, including the Zhengdan pilgrimage ceremony, the winter solstice pilgrimage ceremony, the Holy Day pilgrimage ceremony, the queen's congratulatory gift, the crown prince's congratulatory gift, the emperor's ceremony, the school ceremony, the pension ceremony, the official ceremony, the alliance ceremony, and even the observation of the time, the division of political districts and so on.

Author: Xishan Qin 2005-8-10 21:46 Reply to this statement

19 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●Elements of the ceremony

Ancient Chinese Etiquette and Culture, No. 4

Elements of etiquette

There are many types of rituals, and the forms of rituals vary greatly, but they all contain certain basic elements. Generally speaking, there are several items such as etiquette, rhetoric, etiquette, and equality.

Etiquette

The so-called 'ritual law' refers to the rules and procedures for performing rituals. The Confucian system of rituals, which is intended to be used by people living in different spaces and times, is intended to be used by people who live in different spaces and times. Therefore, there must be strict operating procedures for the ceremony, including the time, place, and people who perform the ceremony, the clothing of the characters, the position of the person standing, the words used, the route of travel, the ritual instruments used, and the order of the ceremony, etc., which is the etiquette. The book "Etiquette" is a compilation of various etiquette laws of the pre-Qin period. For example, "Yan Li" is the etiquette of the princes and the ministers, but this kind of swallow drink is not drunk and frolic, but has strict etiquette norms, including warning equipment, monarchs and ministers are in place, the order of the guest, the person who asks for the officer, the guest, the host of the guest, the host of the guest, the master of the master, the master of the court, the two of them are in the duke, the public is the first Yan Sheng ceremony, the master is dedicated to the Qing or the orphan, and then the second doctor is invited to the second doctor, and the duke is the secretary of the Yan ceremony, and the master is the doctor and the master recommends the master, and the song is raised. Gongsan Ju Brigade to dedicate the doctor's journey, play the sheng, offer the sheng, and sing the sheng between the township music and tell the music preparation, the Si is the order of Anbin, the host distinguishes the donors and the food, because of the Yan and shoots to the Lebin, the guest is in the father-in-law for the scholar to pay for the trip, the master offers the concubine below the ranks, the end of the Yan has no count, the Yan Bibin out, the public and the guest Yan and other 29 sections, interlocking. If there is a violation, it is 'rudeness'.

Etiquette is the external form of etiquette, which is characterized by strong prescriptiveness, which is the basis for the operation of etiquette and the standard for judging etiquette and indecency. For example, the law of etiquette stipulates that when the Son of Heaven meets the princes in the court, it is a regulation on the status of the monarch and the minister, and the king of Zhou Yi goes down to the court to see the princes, and the status is already disordered, so the gentleman ridicules it as 'incivility' and thinks it is a sign of disorderly government. There are many similar records in the "Zuo Biography", which readers can review, but they are limited by space, so I will not repeat them.

The promotion and application of rituals have enabled people with different dialects and customs in China to have a common cultural form, and no matter where they go, they will have a sense of cultural identity with each other.

Etiquette

If etiquette is the shell of etiquette, then etiquette is the core of etiquette. The formulation of ritual laws is based on the humanistic spirit. If there is no ritual and no rational ideological connotation to rely on, the ritual becomes a soulless body. Therefore, Confucius opposed the ritual of performing rituals based on utensils and rituals, emphasizing the need to take etiquette and righteousness as the core, saying: 'Etiquette clouds and etiquette, jade silk clouds? Happy clouds, happy clouds, bells and drums? (The Analects of Yang Goods) believes that jade silk, bells and drums are just tools for expressing etiquette and righteousness. The book "Etiquette" mainly records rituals and laws, and rarely touches on etiquette and righteousness. The book "Book of Rites" is based on the purpose of deducing the etiquette and meaning of "Rites", and explains the meaning of the scriptures. The last seven articles of the "Book of Rites" are "Guanyi", "Duyi", "Township Drinking Righteousness", "Shooting Righteousness", "Yanyi", and "Hiring Righteousness", which are respectively to explain the etiquette and righteousness of "Shiguan Ceremony", "Shidui Ceremony", "Township Drinking Ceremony", "Township Shooting Ceremony" and "Dowry Ceremony" of "Etiquette". The rest of the articles are also mainly focused on etiquette and righteousness, but the topics are not as concentrated as the above seven articles.

From a macro point of view, the setting of rites has a strong moral orientation, such as 'Yan Li, so the righteousness of the monarch and the minister. The gift of drinking in the township, so the order of the young and the old. The Confucian mourning dress system is extremely complex, but it is by no means a loss, almost every place contains the meaning of respecting relatives, and the "Four Systems of Mourning Clothes" of the "Book of Rites" makes a clear explanation of this, believing that the mourning dress system is "taken from benevolence, righteousness, etiquette and knowledge".

In the specific aspects of etiquette, all of them reflect etiquette. As stipulated in the "Etiquette and Dowry", the princes are hired by each other, and Yugui is the concubine. Why do you want to take Yugui as a pawn? Zheng Xuan explained: "The gentleman is more than Yudeyan. To hire it, heavy gifts. It can be seen that the etiquette law stipulates that Yugui is used as a substitute, which is to embody the idea of valuing virtue and courtesy. However, the etiquette law also stipulates that at the end of the dowry, the host must 'return the gift', that is, to return the jade gyu to the other party. Why do you have to return it after accepting it? Zheng Xuan explained: 'Those who return it, virtue cannot be taken from others, and the righteousness of the same is also tangible. It can be seen that the gift of the dowry and the return of the jade are to show each other's thoughts of learning from each other with virtue and tempering.

Ritual vessels

Ritual utensils refer to the utensils for performing rituals, and rituals can only be carried out with the help of utensils. What kind of ritual utensils are used to perform the ceremony, and how the ritual utensils are combined, all convey the message of etiquette and righteousness, and the ancients said that 'the ritual is hidden in the instrument', which is the truth. The range of ritual utensils is very wide, mainly including food utensils, musical instruments, jade utensils, etc. Eating utensils, usually have ding, 俎, 簠, 簋, 笾, beans, zun, pot, 甒, 罍, jue, 觯, as well as plates, 匜 and so on.

Author: Xishan Qin 2005-8-10 21:51 Reply to this statement

20 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

In ancient times, cattle, sheep, pigs and other animals were first cooked in a wok (similar to today's pot), and then taken out with a dagger (a kind of food with a sharp head, made of thorn wood, mulberry wood or bronze, three or five feet long), put into the ding, and blended into the taste. In order to keep warm and prevent dust, add a lid. The lid is called '鼏' (mi) and is generally woven from grass, but there are also bronze ones in the excavated objects. The tripod is moved from the kitchen to the place of worship, and the tripod is carried away with 'Xuan' through the two ears of the ding, and the 'Xuan' is a special pole, which is also written as '扄' (jiong) in the literature. The tripod is not a food vessel, so before eating, the meat should be taken out of the tripod with a dagger again, placed on the figurines (utensils that carry the carcasses of animals, also known as 'fang' or 'big house'), and then placed on the food table. The tripod and the figurines are used together, so in the combination of ritual vessels, the number is always the same.

In addition to the Ding, there are also bowls, 簋, 笾, and beans. The 簠 is a round vessel for holding millet and the 簋 is a rectangular vessel for holding rice and sorghum, both of which have lids. In the combination of ritual vessels, the tripod and the gui are the most important, but the former uses odd numbers, and the latter uses even numbers, such as the Son of Heaven uses nine tripods and eight tripods, the princes use seven tripods and six tripods, and the doctor uses five tripods and four tripods, etc. The shape of the bean is similar, but the texture is different due to the different foods they contain. It is used for dried foods such as dried meat, jujubes, and chestnuts, so it is made of bamboo. Beans are used for juicy foods such as pickled vegetables and meat sauce, so they are made of wood. Bamboo and beans are usually used together, and they are both used in even numbers, so "Rites and Sacrifices" says 'Ding Qi Qi and Dou Puppet'.

The wine vessels in the ritual vessels can be divided into two categories: wine containers and drinking vessels. Wine containers mainly have respect, 甒 (wu), 罍 (lei), 卣, pots, reeds, etc., their position in the ceremonial occasions and the embodiment of respect and humility are different, "Rites and Rituals" said: "Outside the door, inside the door pot, Jun Zun tile." It can be seen that the reeds and pots are displayed opposite to each other inside and outside. The tile is the respect of the king, and the reed is used by the minister, and cannot be mixed. 卣 is a vessel for holding a tofu (sake made with herbs). Wine containers are usually aged on a base called 'ban' or '棜' or 'Si ban'. The difference between them is that 'forbidden' has sufficient, while '棜' and 'Si forbidden' have no sufficient. Drinking utensils include Jue, Yao, Yao, and so on. In addition to the difference in shape, they also have different volumes, which are one liter for the jue, two liters for the goose, and three liters for the mot. 觥 (also written as '觵' in literature) has the largest capacity in the drinking vessel, so it is often used as a punishment vessel for drinking on occasions such as banquets and banquets of monarchs and ministers.

The main musical instruments are bells, chimes, drums, zhu, yu, se, sheng, etc. The Son of Heaven and the princes welcome and send off guests to 'golden music', that is, to play the bell and the pun, and the drum chime corresponds. The bell is as large as a bell, and its function is to control the rhythm of the chime. The golden recital is usually performed in the hall. After the end of the ceremonial festival of the village drinking ceremony and the swallow ceremony, there are programs such as singing songs, sheng performances, intermittent songs, and ensemble music. The song is the singer's song "poem", and the player plays it in the hall. Shengsheng is the person who plays the sheng in the hall to play the "poem". The intermittent song is performed in rotation between the rising song and the sheng performance; In ensemble, the singing and sheng are performed at the same time. The doctor sent the guests with drums. 柷, like a lacquer barrel, two feet four inches square, one foot eight inches deep, there is a vertebrae in the middle, the shaking is self-hitting, the beginning of the music, all must be hit first. 敔, like a tiger, wooden, carved on the back, scratched is happy.

There are many jade artifacts used in ancient rituals, including Bi, Cong, Gui, Zhang, Amber, Huang, etc. Under each category, it is subdivided into several types, such as Zhang, Zhongzhang, Bianzhang, Yazhang, Yingzhang and so on. The use of jade is also extensive. The first is a symbol of rank. For example, the different forms of jade and jade represent the different identities of the owner, "Zhou Li, Chunguan, Dazongbo" said that the Son of Heaven holds the town and is one foot two inches long; Gong Zhi Huan Gui, nine inches long; Hou Zhixingui, seven inches long; Bo Zhigui, seven inches long; The son holds Gu Bi, and the man holds Pu Bi. The second is for sacrifice. "Zhou Li, Chunguan, Dazongbo" said: "Take jade as the six instruments, and worship the four directions of heaven and earth." Worship the sky with the cangbi, the earth with the yellow cong, the east with the green gui, the south with the red zhang, the west with the white amber, and the north with the xuanhuang. In addition, worshipping gods such as heaven and earth, mountains and rivers, and many jade objects are also used as offerings. When the princes are engaged, jade is used as a concubine; In the military, jade is one of Credit Suisse; In the life of the princes, they hired women with jade gui; In funerals, jade objects are used to collect corpses, etc., and cannot be prepared.

Rhetoric

Etiquette is a ritual of interpersonal communication, or communication between man and God, so rhetoric is essential. Confucius taught his disciples in four subjects: virtue, speech, political affairs, and literature. For example, when you go to meet a gentleman you admire for the first time, when you arrive at the door, you should say, "A certain wish is famous for the general", which means that you want your name to be known to the messenger. This is a euphemism, indicating that you dare not directly address the gentleman by name, which contains the meaning of self-humility and respect for the gentleman. If you go to the funeral of the secretary of state, you must say 'obey the service of Situ', which means obeying the dispatch of the bereaved family, no matter how important it is, and dare not refuse. If the monarch wants to visit abroad, if his subordinates will offer treasures such as gold and jade goods to fill the king's journey, it should be said that 'to the horses and horses are in the company', which means that the sacrifices are meager, and they can only be sent to the accompanying horses. If the object of the gift is equal to one's own status, one should also be humble, and if you say 'the giver', it means that it is just a small amount of money to make up for the left and right practitioners. The above are all common polite expressions in ancient times, and not being able to use them is a sign of rudeness. In addition, there are prescribed rituals such as "Etiquette and Ceremony", such as naksha, najib, naji, and invitation, as well as parents and mothers-in-law sending their daughters. The Q&A between the host and the guest in "Etiquette and Scholars" also has a fixed format. When worshipping the gods of heaven and earth and offering sacrifices to ancestors, the prayer of the congrator also has a unified text, and the worshipper only needs to change the subject of the offering. The list goes on. These words are concise, crisp, and elegant, and can be applied directly when bowing after repeated consideration by the person making the ceremony.

Author: Xishan Qin 2005-8-10 21:51 Reply to this statement

21 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

It should be pointed out that there are special rules for titles on ceremonial occasions, and the "Rites and Rites" says: "If you have the same surname, you will be called uncle, and if you have a different surname, you will be called uncle." If you have the same surname, Xiaobang is called uncle, and if you have a different surname, Xiaobang is called uncle. It can be seen that the Son of Heaven has a specific meaning when he addresses his uncle, uncle, uncle, and uncle. "The Book of Rites: Qu Lixia" says: "The lady claims to be the old woman of the Son of Heaven, the prince is called the widow and the little prince, and the prince is called the little child. The wives of the princes of Kinai called themselves differently to the Son of Heaven, their husbands, and the princes of other countries. Titles should not be used interchangeably. "The Book of Rites: Qu Lixia" says: "The concubine of the Son of Heaven is called the queen, the princes are called the wife, and the doctor is called the widow." ''Madame' and 'widow' are not to be used interchangeably. Today, when someone introduces his wife to others, he is called 'Madam', which is a sign of arrogance and is ridiculed by those who know the rites.

The other rhetoric does not have a prescribed format and needs to be played on the spot. In the nineteenth year of Zhuang Gong, "The Legend of the Ram" said: "The dowry, the doctor is not resigned. Before the envoy, it is impossible to anticipate the other party's questioning, and the doctor who is the envoy can only answer randomly, and some of them show their talents here, and some of them show their clumsy and ugly because of this, and there are many records of this kind in classics such as "Zuo Chuan" and "Chinese".

Courtesy

Etiquette, that is, the posture and appearance of the person who performs the salute, is indispensable when bowing. The importance of etiquette and righteousness lies in sincerity and respect. Since it is out of sincerity, whether it is a crown wedding, a funeral sacrifice, a feast, or a pilgrimage, the posture, complexion, voice, and breath of the person who performs the ceremony must correspond to it. The Analects of the Township Party records Confucius's manners on different occasions such as the township school, the temple, and the imperial court. If you can't stand in the door, you can't fulfill the threshold. Over-positioned, the color is like this, the feet are like it, and its words seem to be insufficient. Take Qi ascending to the hall, bow as well, and hold your breath as if you can't stop. Out, down one level, just like the color. There is no step, tending to advance, and the wings are the same. Returning to its position, hesitating as well.

The public gate is the gate of the monarch's rule, and it is quite tall, and Confucius bends his body in, as if he cannot accommodate it ('bow as well, as if not allowed').

When you enter the door, you must go to the right side of the door, not the middle of the door, because that is where the king enters and exits; And not stepping on the threshold ('threshold'), that would be disrespectful. Between the door and the screen, is the position where the monarch stands, even if the monarch is not there, he must be upright when he passes, walk quickly, and dare not be presumptuous. When he is about to ascend to the church, he pulls his clothes with both hands so that the hem is about a foot off the ground ('shiqi'), lest he fall down after stepping on it. When approaching the king, he bent again with a solemn countenance, as if holding his breath. When you go out, you walk down the stairs to relieve your breath ('color') and your complexion is pleasant. After descending the steps, walk forward briskly, like a bird. When he returned to the position where he stood before going to the church, he still 'hesitated' (

cuji, respectfully). It can be seen that Confucius attached great importance to etiquette, and on different ceremonial occasions, whether it was pleasant, or respectful, or erect, or changed color, it all changed with the changes of rituals and scenes.

The purpose of saluting is to express inner feelings, if there is only etiquette and no etiquette, then etiquette and righteousness can not be reflected. There are many records about etiquette in the Book of Rites, such as "The Book of Rites and Sacrifices": The filial son will sacrifice, and he must have the heart of Qi Zhuang to worry about things, to have clothes, to repair palace treasures, and to govern all things. And on the day of the sacrifice, the color will be warm, and the walk will be fearful, as if you are afraid of love. Its foundation is also, the appearance must be warm, the body must be cold, such as words but not so. The occupants are all out, and they stand humble and quiet, as if they will see it. And after the sacrifice, Tao Tao was completed, such as will be reinstated.

For example, in the "Book of Rites", "Shaoyi" and "Yuzao", there are "sacrificial appearance", "guest appearance", "imperial court appearance", "funeral discipline", "military appearance", "carriage and horse appearance" and so on. Guodian Chujian's "Sexual Pretentiousness" also mentions that "the gift of the guest must have the ode to the husband (Rong); The sacrificial rite must have the respect of the husband and wife; In mourning, there will be the sorrow of a husband'. "The Book of Rites: Yuzao" also records the courtesy of the gentleman when he sees the Venerable (Zheng Note in parentheses): the gentleman's appearance is relaxed, and the Venerable Qi Qi (humble and affectionate), the foot is heavy (the desire to be late), and the hand is respectful (high

And it is also), the eyes are end (do not look at it), the mouth is stop (do not move rashly), the voice is quiet (do not sigh also), the head is straight (do not look away), the air is solemn (it seems to be endless), Lirongde (if there is a given), the color of the Zhuang (like the color of the war), sitting like a corpse (the corpse dwells in the god position, respectful and cautious)

It is detailed in the head, hands, feet, eyes, mouth, voice, breath, color, etc., and is almost all over the body. Jia Yi's "New Book" says that 'there are four things', and divides the appearance of etiquette into four categories: the appearance of the court, the appearance of sacrifice, the appearance of the military, and the appearance of mourning. Among them, the "Rong Jing" chapter has standing face, sitting face, line face, tending to be tolerant, stilting face, kneeling face, worship face, Fu Rong, etc., the department is fine, and it has become a specialized study.

In the Western Han Dynasty, there was a special official system for the teaching of etiquette. According to the "Hanshu Confucianism Biography", in the early Han Dynasty, Gao Tangsheng passed on "Etiquette", and "Lu Xu Sheng's goodness is praised". 'Song' is the appearance. During the reign of Emperor Xiaowen, Xu Sheng was promoted to a ceremonial doctor because he was good at etiquette.

Author: Xishan Qin 2005-8-10 21:51 Reply to this statement

22 Replies: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization" serialized

Xu Sheng's grandson Xu Xiang 'is good at being good' and 'also taking Song as a doctor, to the internal history of Guangling'. Xu Sheng's other grandson, Xu Yan, and Xu's disciples, Gonghu Satisfaction, Huan Sheng, and Shan Yi, all served as ceremonial officials and doctors, and 'Zhuyan "Li" is the one who is allowed by Xu'. Yan Shigu quoted Su Lin as saying, "The Old Han Yi" has Erlang who praises the appearance and majesty for this. There is Xu's, and after Xu's there is Zhang's,...... The counties and countries of the world have a history of Rong, and they are all learned by Lu. It can be known that the Western Han Dynasty was an official doctor because of his good 'praise', including Xu Sheng and his grandson Xu Yan and several disciples. In the local counties, there are officials of 'Rongshi' who correspond to the ceremonial officials and doctors of the imperial court. The history of the county's appearance must be specially studied by Yilu in order to obtain the qualification of being an official, and it is not difficult to imagine the richness of its content and the strictness of the norms. In the Han Dynasty, the "rites" were passed on, and the "songs" were passed on at the same time, the reason is very simple, in the "rites" as the scriptures, there is almost no description of the songs, if there is no one to demonstrate when the scriptures are transmitted, then the scholars have no way to know, the etiquette is complete, and there is no appearance and voice to match it, then the etiquette and righteousness are lost.

Confucianism believes that although etiquette is the externalization of inner virtue, those who are virtuous must have a commensurate appearance with it. But courtesy is not always passively subordinate to virtue, it can also react to virtue. If the appearance is not dignified, it will hurt morality. The Book of Rites and Sacrifices says: "The heart must be unhappy and unhappy, and the heart of deceit will enter into it." The appearance must not be dignified and disrespectful, but slow and easy. Therefore, maintaining a courteous countenance is conducive to the preservation or cultivation of inner virtue. The beauty of etiquette comes from the recognition and gradual approach to 'benevolence', and only the true benevolence can achieve a high degree of harmony between the beauty of the heart and the beauty of the complexion.

Equal

Equality is one of the most important characteristics of ancient etiquette, and it is also one of the main differences between etiquette and customs. People of different ranks perform different levels of etiquette, such as the suburbs and the big pheasant are the gifts of the Son of Heaven, and the princes and doctors are not allowed to trespass. There is a strict difference in the number of courtesies to each other. The higher the level, the higher the number of courtesies.

"The Book of Rites: Rituals" says that rituals are usually represented by the size, number, complexity and simplicity of rituals, etc., which can be divided into the following situations. The first is 'the number of temples, the seven temples of the Son of Heaven, the five temples of the princes, the three temples of the doctor, and the one temple of the scholars. The beans that are eaten during the salute are twenty-six for the Son of Heaven, sixteen for the princes, twelve for the princes, eight for the upper doctors, and six for the lower doctors. In ancient times, there were no chairs, sitting on the ground, and there was a difference in the number of seats, the seat of the Son of Heaven was fivefold, the seat of the princes was threefold, and the doctor was heavy. The Son of Heaven collapsed, and he was buried in July, with five layers and eight pillars; The princes were buried in May, three times and six times; The doctor was buried in March, and then four more heavy. The second is that 'there are those who are noble in courtesy', such as the hall of the Son of Heaven is nine feet, the princes are seven feet, the doctor is five feet, and the scholar is three feet. The greater the number of objects, the larger the objects, and the longer the time to prostrate. The third is that 'there are people who are valued by the great', the palace, utensils, mounds, etc., are all valued by the great, and the coffin is also valued by the thick. Fourth, 'there are those who are noble in the courtesy', the more honorable, the more complex the decorations, such as the sacrificial crown clothes, the dragon gon of heaven, the princes, the doctors, and the scholars; The crown of the Son of Heaven, there are two out of ten vermilion algae, nine princes, seven doctors, five doctors, and three scholars. In the music and dance, the dancers are in a column of eight people, called one's, the eight sons of heaven, the six princes, the four princes, and the two scholars. There is also an equal difference in the number of musical instruments, "Zhou Li, Chunguan, Xiaoxu": "Fanxian (hanging) bell chime, half of it is blocked, and all of it is wanton." According to Zheng Xuan's explanation, sixteen bells or chimes are hung on the same '簴' (bell frame) and are called 'one wall', and one bell and one chime are called 'yi'. The furnishings of musical instruments, the four sides of the Son of Heaven, that is, one on each of the four walls of the room, are called 'palace hanging'; The princes went to the south of it, and there were only three, which were called 'Xuan Han'; The doctor went to the north of it, and there were only two in the east and west, which was called 'judgment suspension'; There is only one in the east, which is called 'special hanging'.

However, not all of them are based on large and complex standards, and there are several opposite situations. The first is that 'the ceremony has a small one for the noble', the sacrifice of the temple, the noble one is dedicated to the knight, and the lowly one is sacrificed to disperse; The Venerable lifts up the trumpet, and the humble lifts up the horn. The capacity of Jue is one liter, and the scatter is five liters, so the front is expensive and the latter is cheap. The capacity of the horn is three liters, and the horn is four liters, so the front is respected and the latter is humbled. The second is that 'there are people who are noble in courtesy', the big gui is not cut, the big soup is not harmonious, and the big road is simple and crosses the seat. Dagui is a jade vessel inserted between the gentry belt during the sacrifice of the Son of Heaven, or called Ting, without carving. The soup is boiled with gravy, without adding salt, and does not cause five flavors. The main road, or as a big chariot, is a wooden cart used to worship the heavens in the Yin Dynasty, almost without decoration, and is paved with a pu mat (Yue mat). The third is that 'there are few who are noble', such as the Son of Heaven sacrificing to the sky, and the gods are supreme, so the Son of Heaven sacrifices to the sky with a 'special sacrifice', that is, a cow. The princes serve the Son of Heaven as if the Son of Heaven is in charge of the heavens, so when the Son of Heaven inspects the territory of the princes, the princes also offer a cow as a meal. The reason is that the Venerable is often full of virtue and does not focus on food taste, and the virtue of the princes and doctors descends, so the number of foods also increases.

Author: Xishan Qin 2005-8-10 21:51 Reply to this statement

23 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●Etiquette and fun

"Ancient Chinese Etiquette and Civilization" No. 5

Etiquette and music

In the Confucian etiquette culture system, etiquette and music complement each other, and the relationship between the two is like heaven and earth. 'The combination of ritual and music is the embodiment of the order of heaven and earth,' the musician is the sum of heaven and earth; The celebrant is also the order of heaven and earth. and all things are transformed; The order is different. Propriety and pleasure are so inseparable that it can be said: Rite without pleasure is not propriety, and pleasure without propriety is not pleasure.

The concept of traditional Chinese music has a specific connotation and profound philosophy, and cannot be equated with modern 'music'. "The Book of Rites and Music" says: "The musician is not the yellow bell Dalu, the string song is dry, and the music is also the last festival." The great festival of music is virtue, which is the basic point that distinguishes the musical ideas of China from the ancient civilizations of the world.

1. Deyin is music

In Confucian music theory, sound, tone, and music are three different levels of concepts. The difference between sound and tone is that sound has rhythm, pitch, whereas sound does not. It is usually claimed that it is noise, and that the sound is called a musical sound. Both humans and animals have a sense of hearing and are able to perceive sounds from the outside world. The difference is that animals generally cannot recognize sounds and sounds, while humans not only have the desire to perceive sounds, but also can use the characteristics of sound to compose musical sounds to meet their own sensory needs. Whether or not you know the sound of music is an important sign that distinguishes people from animals, so the "Music Record" says: "Those who know the sound but do not know the sound are also beasts." ‘

Under the influence of external objects, people's hearts will leap up. Due to the different strengths and weaknesses of the action of external objects, people's emotions are manifested at different levels, "Mao's Preface" said: "qing moves in the middle and forms in words, words are insufficient, so sighing, sighing is insufficient, so eternal singing, eternal singing is insufficient, I don't know the dance of the hand, the foot is also the same." "Lu's Spring and Autumn Ancient Music" said that the music and dance of the ancient Ge Tian's family was a group of three, and "the oxtail is enough to sing "Eight Runs"", which is a vivid portrayal.

According to Confucianism, sound is the voice of the human mind that has been decorated. The Book of Music says: 'Those who make music are also those who give birth to people's hearts.' qing moves in the middle, so the form is in the sound. The sound is written, and it is called the sound. This means that only a sound that comes from the heart and is 'written' (rhythmic) can be called a 'sound'.

Music comes from the human heart, but it can become a new foreign object, which has a counter-effect on the human heart. There are many types of music, which can be dignified or arrogant; It can be delicate or rough; It gives people different feelings and induces the occurrence and transformation of people's emotions. Just like today's classical music and rock music, although they both belong to the scope of music, the feeling to the listener is completely different. Confucianism pays special attention to the influence of music on the human heart, and advocates that music should be beneficial to people's education, not to stimulate the senses. It is believed that the music dominated by the way of a gentleman is beneficial to the progress of mankind; Musical sounds, which are dominated by sensory stimuli, lead society into chaos. That's why the "Book of Music" says: 'The gentleman is happy to be in his way, and the villain is happy to be happy.' If you control your desires with the Tao, you will be happy and not chaotic; If you want to forget the way, you will be confused and unhappy. There are different levels of music, and the low-level music violates the principle of the golden mean, has no restraint on the catharsis of human nature, and will lead people to the extreme of decadence or violence, and eventually destroy human nature, which is the sound of the country. The high-level music is the embodiment of the way of heaven, so that people can enjoy music at the same time, be influenced by morality, cultivate the mind, and is the door to virtue. Therefore, it is necessary to be selective about the sound of music, and Confucianism refers to the highest level of sound as 'music'. The "Music Record" says: "Those who are musicians are similar to the sound but different", and only the sound that is in harmony with the Tao can be called music. Whether you understand the difference between music and music is very important, so the "Music Record" also says: "Those who know the sound but do not know the music are also the people." Only a gentleman is able to know and be happy. Only a gentleman knows true happiness.

During the Spring and Autumn Period, there was a dispute between ancient music and new music. The so-called ancient music is the music passed down by the sages since the Yellow Emperor and Yao Shun, such as the Yellow Emperor's music "Xianchi", Yao's music "Dazhang", Shun's music "Shao", Yu's music "Xia", etc., the rhythm is slow and solemn, full of meaning. New music is the music composed by the people of the time, which is arbitrarily debauched and has no ideological connotation at all. The "Music Record" records the dialogue between Wei Wenhou and Zixia asking for music. Wei Wenhou said to Zixia: I listen to ancient music with a crown, and I am always worried that I will fall asleep; And listening to the voice of Zheng and Wei, it is tireless.

Why? Zixia said: The ancient music advances and retreats in unison, there is no adulterous sound, the strings are sang, and they cooperate with each other, and the music begins with the drumming, and the dance is completed and the golden cymbals are retreated. When the gentleman heard this, he could say the righteousness of ancient music, and then think about self-cultivation and family harmony, and equalize the world. Xinle is not, the ranks are chaotic, the adulterous voices are indiscriminate, the dancers are like monkey plays, men and women are mixed, and there is no difference between respect and inferiority. When the music ended, the gentleman didn't know what to do. Wei Wenhou is good at music and dancing, but he is a bosom friend but does not know music, Zixia sneered at him and said, "Those who ask this gentleman are happy, and those who are good are also musical." Ancient music is a work established by the sage after the discipline of the father and son, the monarch and the minister, 'the six rhythms, the five tones, the strings sing poems', with musical instruments, supplemented by dance, and verses, so Zixia said that 'the sound of virtue is music'. And Xinle's 'lewd and harmful to virtue' cannot be called music, so the king of Youdao never dared to move it into the temple to worship his ancestors.

Author: Xishan Qin 2005-8-10 21:53 Reply to this statement

24 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Second, the emperor of Shengde must have great happiness

Since music is a moral sound, and the quality of music involves the goodness of rural customs and folk customs, it is not something that ordinary people can be caught off guard by. "The Mean" says: "Although there is a place, there is no virtue, and I dare not make rituals and be happy." Although he has his virtue, he has no place, and he does not dare to make rituals and be happy. It can be seen that only those who have virtue and position are qualified to make rituals and make music. "The Book of Music" says: "The king is successful and happy, and he governs the ceremony." Those who have great merit are prepared for their pleasure, and those who govern and debate are their ceremonial tools. It is believed that only the king who has completed the work and ruled the world will prepare ceremonies and music.

Confucianism says that music is the sound of virtue because the music they advocate is the work of the ancient Emperor Shengde. The Emperor of Shengde will have Shengle. The Yellow Emperor is the first ancestor of humanities, and once ordered the music official Linglun to compose music rhythms. Linglun took the bamboo of the valley of the mountain stream, broke it into two sections three inches and nine minutes long, and took the sound of blowing out as the palace of the yellow bell. Then take this as the basis, listen to the song of the Phoenix Emperor, make it into twelve laws, six male and female, and the movement is called "Salty Pond". The flying dragon was ordered to make the sound of the eight winds, and the name was "Chengyun", which was used to worship God. Emperor Yu composed "Tang Song", and invented the drum, bell chime, blowing ling, pipe Xun, chime, vertebral bell and other musical instruments, the ensemble sounded, and the phoenix bird danced for it. The music of Di Yao's sacrifice to God is called "The Great Chapter", which is composed in imitation of the sound of mountains, forests and valleys, accompanied by drums made of elk and stone chimes, and all kinds of beasts dance for it. Shun Shi invented the twenty-three strings, and composed "Nine Strokes", "Six Columns", "Six Ying" and other pieces of music to prosper Shunde.

In history, all the kings who worked hard in the world and fought for sin and evil had special movements. Dayu controls the water, and all the people rejoice, so Shun ordered Gao Tao to make nine chapters of "Xia Die" to commend his merits. Tang Shang cut down, Qianshou was peaceful, and Tang Ming Yiyin composed the dance of "Great Protection" and the song of "Morning Dew" to show his goodness. In the battle of Muye, King Wu conquered Shang, so he ordered Zhou Gong to make "Dawu". When he became king, the Yin people rebelled and used elephant herds to abuse Dongyi. The Duke of Zhou was ordered to go east and expel him, so he wrote "Three Elephants" to praise his virtue. Legend has it that Kui began to make music to reward the princes, and the "Music Record" said: "Therefore, the Son of Heaven is happy, and the virtuous of the princes are also rewarded." Virtue is prosperous and respectful, the grains are ripe, and then they are appreciated. ‘

It can be seen that the so-called 'Deyin' of Confucianism is the sound of the rule of virtue, which refers to the embodiment of the extreme of Zhizhi in music. Only this kind of music can be played in temples, spread in all directions, and educate all people. At this point, we can understand a truth: the Spring and Autumn Period was an era of highly developed musical instruments and music theory, which can be proved by the chimes of Zeng Houyi. But why did Confucius call it the era of 'decay of etiquette and happiness'? The fundamental reason is that the new music that prevailed in the Spring and Autumn Period was music in a purely musicological sense. Judging from the Confucian music theory, although they are gorgeous, they are all works of faint kings and chaotic ministers, showing the fanaticism of the sound and lust, completely rebelling against the spirit of rule by virtue and losing the soul of music, so they are the joy of decay and corruption.

3. Music is political

Confucianism attaches great importance to the role of music, believing that music and politics are interconnected, and can be used as an indicator to judge the gains and losses of politics. "Music Notes" says: "The way of sound is connected with politics." "Lü's Spring and Autumn Period: Appropriate Sound" also said: "All music is political." ‘

According to the "Book of Rites: The Imperial System" and other documents, the ancient emperors had a system of regular patrols in all directions, and wherever they went, the magistrates would display popular local folk songs as one of the contents of the report. "Lü's Spring and Autumn Period: Appropriate Sound" also said: "Therefore, there is a world of Taoism, looking at its sound and knowing its customs, and looking at its politics and knowing its master." By examining the folk songs, the king can see whether the magistrates are virtuous and whether the folk customs are simple. When pure and innocent folk songs are discovered, they are recorded by the accompanying officials and brought back to be promoted, which is the so-called 'collecting style'. The style of the fifteen countries in the "Book of Songs" is the folk songs of the fifteen countries. According to legend, among them, Zhou Nan and Zhao Nan are the income of Zhou Gong and Zhao Gong.

Why can Guanle know politics? There are two main reasons for this. First, the king is the lord of all the people, and the king's preferences, such as the sun and the moon passing through the sky, are looked up to by all the people, which directly affects the direction of the people's customs. Therefore, even whether the musical instrument is in compliance with the regulations or not indicates the fate of the country. "Lü's Spring and Autumn Extravagant Music" criticized Xia Wei and Yin Xuan for making "extravagant music drums", "do not need to measure each other". The kings of the dead country are all like this, 'the decline of the Song Dynasty is also, as a thousand bells. The decline of Qi is also, as Da Lu. The decline of Chu is also, as a witch sound'. Thousands of bells, drums and the like, the sound of noise and vibration, beyond the physiological limit of people to feel music, 'for the sound of wood leather is like thunder, for the sound of gold and stone is like thunder, for the sound of silk and bamboo singing and dancing is like noise. In this way, it is terrifying, it moves the ears and eyes, and it can be shaken'. In the gentleman's view, it has lost its original intention of expressing human feelings, and the voice of Zheng Wei and the sound of Sangjian are all the favorites of the king of the troubled country.

Due to the king's advocacy, the music that prevails in the country will inevitably affect the people's taste for a long time, and the people's anxiety, recreation, fortitude, respect, love, and **** attitude are the result of the long-term edification of music. "Music Notes" says: "Zhiwei kills the sound of writing, and the people are worried." The harmonic slow and easy, the sound of red tape and simplicity, and the people are happy. Rough and violent, the sound of the end of the broad, and the people are resolute. Honest, upright, solemn and honest sound, and the people are respectful. The abundance of meat is good, and the sound of harmony and movement is made, and the people are loving. The flow of evil is scattered, Di Cheng is the sound of purification, and the people are ****. So, listen to it and you can know the government.

Author: Xishan Qin 2005-8-10 21:53 Reply to this statement

25 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization".

Second, music is the voice of the heart. If the king loses his power and the people are displaced, how can there be joyful music? If the king has a way, and the people are happy, then where will there be no joy! "The Book of Music" says: "The sound of governing the world is peaceful and happy, and its government is peaceful." The voice of the troubled times is angry, and its politics are obedient. The voice of the dead country mourns and thinks, and its people are in distress. It is in this sense that listening to music can observe politics. "Lü's Spring and Autumn Festival: Great Music" said that the death of the country and the killing of the people is not that there is no music, but that 'it is not happy', just like the strong songs of death row prisoners, although the songs are not happy; 'Princes and ministers are out of place, fathers and sons are out of place, husbands and wives are out of place, and people are groaning. He thinks it's fun, what if so! So, listening to folk music, you can feel whether their lives are happy or not. Confucianism believes that whether it is to observe a country or observe a person, the best way is to listen to its music, "Lü's Spring and Autumn Yinchu" said, "Hear its voice and know its wind, observe its wind and know its will, look at its ambition and know its virtue, rise and fall, virtuous and unscrupulous, gentlemen and villains, all form in music, can not be hidden." Therefore, it is said: The view of happiness is also profound. ‘

Fourth, the joy inside and outside

Humans are members of the animal kingdom, but they are also the primates of the animal kingdom because humans can educate. The reason why Confucianism attaches great importance to education is based on this understanding. The goal of Confucian education is to cultivate a gentleman who is consistent in appearance and in spirit through virtue and etiquette. Etiquette is extraterritorial, aiming to regulate people's behavior and make it just right. We have already discussed the principles of righteousness in the section "Why Rites Arise?" and will not be repeated here. The emphasis is on guiding people's temperament and aspirations, and it is necessary to solve the problem of the root cause of etiquette. If a person behaves in a proper manner, but is not the result of the domination of inner virtue, but mere imitation, then the purpose of education is only half accomplished, and it is not the main half. Confucianism believes that only when the foundation of virtue is established in the heart, and the external normative words and deeds are the true sense of etiquette.

Music and etiquette are the relationship between inside and outside, and the "Music Record" says: "The musician is like virtue; The ceremonial one is also promiscuous. Pleasure is the embodiment of inner virtue, and the function of propriety is to prevent behavior from going out of line ('lewdness' means excessive). There is a piece of "Five Elements" in Guodian Chujian, which talks about the relationship between people's hearts and behaviors, and says a very wonderful sentence:

Benevolence is in the line of virtue in the inner word, not in the line of the inner word. The righteousness is in the line of virtue in the inner word, not in the line of the inner word. Etiquette is in the form of virtue in the inner word, not in the form of the inner word [line]. [Zhitang] in the inner word of the virtue of the line, not in the form of the inner word of the line. The holy form is in the inner form of virtue, not in the inner word.

The author uses a similar sentence structure to talk about the five elements of benevolence, righteousness, propriety, knowledge, and holiness in two states: one is 'form in the inside', that is, the five elements come from the heart; The second is 'not formless', that is, the five elements do not come from the heart. The author believes that the five elements of benevolence, righteousness, propriety, knowledge, and holiness can only be called 'virtuous deeds' when they are formed, otherwise they can only be called 'deeds', and only the behavior is exactly in line with virtue, and it is not known what the heart is. The author said: 'Virtue, the way of heaven also. 'Virtue that conforms to the way of heaven is in the form of the heart, and then it is revealed on the outside, everywhere, and it is the true virtue. The exposition of the "Five Elements" can be described as profound and to the point. "Music Notes" also says: "Etiquette and pleasure are all obtained, and it is said to be virtuous." ‘

In the article "Music Notes", the words on the inside and outside of music can be said to be eye-catching, such as: The gentleman said: "Etiquette and music must not be gone." Happiness heals the heart,...... Therefore, those who are happy are also moved inside; Those who are courteous are also moved by outsiders. Happiness and harmony, etiquette and smoothness, inner harmony and outer smoothness. Therefore, Dehui moves inside, and the people do not listen; The gift is sent to the outside, and the people are not obedient. Therefore, it is said: The way of etiquette and music, if you make a mistake, there is no difficulty in the world.

Joy is made from the middle, and the etiquette is made from the outside. Happiness is quiet from the middle, and etiquette is written from the outside. Great happiness must be easy, and great gifts must be simple. If you are happy, you will have no complaints, and if you are courteous, you will not fight. Those who rule the world by concession are also said to be courtesy.

It can be seen that if the etiquette and music are parallel, the gentleman's body will be smooth inside and outside, and the king's rule will be peaceful all over the world. The "Music Record" particularly emphasizes the cultivation of etiquette and music of the king who is in charge of state affairs, and requires that "virtue and wisdom move from within" and "etiquette from outside", set an example for the world, and promote the way of etiquette and music.

In the theory of Confucianism, ritual music has the original meaning for human beings, just as heaven and earth are to all things, so the "Music Record" gives the highest evaluation: "Great music is in harmony with heaven and earth, and great gifts are in harmony with heaven and earth"; 'Ritual and pleasure are extremely heaven and earth, yin and yang and ghosts and gods; Poor and far-reaching, but deep. It is believed that ritual music is full of heaven and earth, yin and yang, and ghosts and gods, and is extremely lofty and profound, regulating everything in human society.

Confucianism advocates indoctrination, but it does not exclude administrative management and legal impeachment. In fact, not everyone has access to education. Those who resist education will inevitably behave out of line and thus disrupt the social order. After the persuasion is ineffective, it is necessary to use political and criminal means to make them comply. Therefore, Confucianism put forward the four aspects of ritual, music, government, and punishment together, and advocated the combination of education and administrative management, and used government and punishment to ensure the implementation of rituals and music. "Music Notes" says: "Etiquette and people's hearts, music and people's voices, government to act, punishment to prevent it, etiquette and music to punish the government, four up to the four without disobedience, then the royal road is prepared." He also said, "Therefore the rites are based on their will, the pleasure is based on their voices, the government is based on their deeds, and the punishment is to prevent their adultery." Lile criminal politics, its extreme one; Therefore, with the will of the people, the way is also governed. Therefore, we must have a comprehensive understanding of the Confucian idea of etiquette and music.

Author: Xishan Qin 2005-8-10 21:53 Reply to this statement

26 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Fourth, change customs and are not good at fun

Since ancient times, politicians have come up with a variety of schemes on how to manage the country, whether it is to impose severe punishment on the law, or to advocate economic control, or to rule by inaction, or to appeal to the gods. Confucianism advocates the rule of virtue, and advocates the implementation of a gentle education policy for people through etiquette and music, so as to make people's hearts good, purify the social atmosphere, and thus seek long-term peace and stability. In the strategy of educating etiquette and music, Confucianism pays special attention to the role of music, which is an important feature of Confucianism's thought of governing the country.

The reason why music can be taught is because the form of music is the most popular among the people. Music has a tone, rhythm, and a strong appeal, and the heart follows the sound when you hear it, and it moisturizes things silently. Therefore, "Music Notes" says that music 'can be kind to the people's hearts, and it is deeply moving'. When Zixia talked to Wei Wenhou about music education, he quoted the sentence "Temptation Kong Yi" in the "Book of Songs, Daya and Board", "temptation" means inducing, "Kong" is very, Zixia believes that to educate the people, it is easiest to use music to induce. It can be described as a three-point insight. Therefore, the "Book of Filial Piety" also says: 'Change the customs, don't be good at fun.' ‘

As mentioned earlier, Confucian statecraft is based on human temperament. Expressing emotions with singing and dancing is an instinct that everyone has and should be respected. However, the catharsis of human nature must be reasonable, and insufficient or excessive, which is not conducive to physical and mental health and social stability, and is not in line with the way of heaven. "The Book of Music" says, "People are inpatient (able) without happiness, and happy and impatient (can) are invisible." The form is not the way, and there is no chaos without patience (ability). The first king was ashamed of his chaos, so the sound of elegance and praise was made to the Tao', the purpose of the first king's music was to make people's happiness temperate and in line with the way of heaven; He also said that the Confucian "formula for establishing music" (the purpose of establishing music education) is to "move people's good hearts", "not to let the evil spirit of peace and security be received", so that the people can receive the edification of virtue in healthy music. Without this understanding, there is no difference between man and beast. "Lü's Spring and Autumn Period: Appropriate Sound" said, "The first king must rely on music to discuss his teaching", "The system of ritual music of the first king is not only to be happy, but also to teach the people to act in a good and evil way." In today's language, it's fun.

Confucianism attaches great importance to the combination of form and connotation of music education, and the "Music Record" says that a complete movement should be "written with the qin, moved with the dry relatives, decorated with feathers, from the flute", and "based on the principle of all things". The piano and flute are musical instruments, and the dry qi and feathers are props, which can enrich the expressiveness of music, make the listener happy to accept it, and make it unforgettable. The theme of music and dance is 'the principle of all things', and although the themes of music and dance on different occasions such as sacrifices and feasts are different, the purpose is to lure the people to a state of benevolence and righteousness. Therefore, the "Music Record" says: 'Music is in the temple, and the monarchs and ministers listen to it together, and they are not in harmony; In the village of the patriarch, the elders and the young listen to each other, and they are all harmonious; In the boudoir, fathers, sons and brothers listen to each other. ‘

In ancient times, every spring and autumn, each township should hold a 'village drinking ceremony' with the purpose of respecting the old and raising the virtuous, and many chapters of the "Book of Songs" should be played or sung during the banquet, each of which has a far-reaching meaning. First of all, the musicians sang "Deer Song", "Four Peons", and "The Emperor's Hua", which talked about the way of peace and faithfulness between monarchs and ministers. Then he played three articles, "Nanyi", "Baihua", and "Hua Huang", which talked about the way of filial piety to support his parents. Then, up and down

Alternately playing music songs, the drums in the hall sang the song of "Yuli", and the song of "You Geng" was played in the hall; The drums in the hall sang the song of "Jiayu in the South", and the song of "Chongqiu" was played in the hall; The drums in the hall sang the song of "There is a platform in Nanshan", and the song of "Youyi" was played in the hall. Finally, instrumental music and vocal music are combined, playing and singing "Guan Ju", "Ge Tan", and "Curly Ear" in "Zhou Nan", and "Nestle", "Cai Su" and "Cai Ping" in "Zhao Nan", all of which are about the way of humanity. The above are all songs in the village drinking ceremony. The people of a township are educated by etiquette and music in the pleasant atmosphere of giving way to lifting and singing, and respecting the elderly and caring for the virtuous quietly nourishes their hearts. Similar situations are found in "Etiquette".

Ancient Chinese intellectuals had a tradition of loving music, either playing the piano or playing the pipe, which not only had the role of regulating the mood, but also had the purpose of cultivating the mind. The perception of pleasure varies from one to the other. According to "Liezi Tang Wen", Boya is good at drumming and piano, and Zhong Ziqi is good at listening. Boya drum and qin, aiming at the high mountains, the sub-period clouds: E's exi like Mount Tai; Aiming at flowing water, the sub-period clouds: the ocean is like a river. It is an example of an ancient bosom friend. But this is not the highest level of Confucian praise. "Music Notes" says that a gentleman can give a new understanding from the music when he listens to the music. For example, when the bell rings and the spirit is full, the gentleman will think of the generous warrior. The chime sound is clear, the righteousness is clear, and the gentleman will think of the minister who died in the feudal territory. The voice of the piano is mournful, and the gentleman will think of the minister who is self-reliant. The voices of the pipe, the seer, the flute, and the pipe will gather and gather, and the gentleman will think of the ministers who are good at gathering their people. The sound of drums is noisy, the joy is surging, and the gentleman will think of the generals and ministers who beat the drums into the crowd, and so on. This is an example of a gentleman using pleasure to transform himself.

Author: Xishan Qin 2005-8-10 21:53 Reply to this statement

27 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●The ideal national program of human law - "Zhou Li"

Ancient Chinese Etiquette Civilization No. 6

When it comes to Chinese etiquette culture, it is impossible not to mention the "Zhou Li", "Rites" and "Rites", which are commonly referred to as the "Three Rites". "Three Rites" is a theoretical form of ancient ritual and music culture, which has made the most authoritative record and explanation of etiquette and etiquette, and has the most far-reaching influence on the ritual system of all dynasties.

The Ideal Country Program of the Law of Man - "Zhou Li"

On the occasion of Emperor Jing and Emperor Wu of the Western Han Dynasty, Liu De, the king of Hejian, obtained a number of ancient books from the people, one of which was called "Zhou Guan", and the author was unknown. The original book should have six chapters, such as heavenly officials, earth officials, spring officials, summer officials, autumn officials, and winter officials. During Wang Mang's time, due to Liu Xin's invitation, "Zhou Guan" was listed as a scholar and renamed "Zhou Li". At the end of the Eastern Han Dynasty, Zheng Xuan, a master of scripture, made an excellent note for the "Zhou Li". Due to Zheng Xuan's high academic prestige, the "Zhou Rites" jumped to the top of the "Three Rites" and became one of the brilliant Confucian classics.

1. Gathering and litigating academic cases for thousands of years

"Zhou Li" is a work that expresses the plan of governing the country through the official system, and the content is extremely rich. The division of labor of the six officials in the "Zhou Li" is roughly as follows: the heavenly official is in charge of the court, the local official is in charge of civil affairs, the spring official is in charge of the clan, the summer official is in charge of the military, the autumn official is in charge of punishment, and the winter official is in charge of construction, which involves all aspects of social life, which is rare in ancient documents. The system of rituals recorded in the "Zhou Li" is the most systematic, including national ceremonies such as sacrifices, pilgrimages, feudal countries, hunting patrols, funerals, etc., as well as specific regulations such as the use of the tripod system, the music suspension system, the chariot riding system, the clothing system, the ritual jade system, etc., as well as the records of the grades, combinations, shapes, and degrees of various ritual vessels. Many of the systems are found only in this book, and are therefore especially valuable.

At the beginning of the publication of "Zhou Li", for unknown reasons, even some high-status Confucian scholars were hidden in the secret mansion without seeing them, and no one knew about them ever since. It was not until the time of Emperor Cheng of the Han Dynasty that Liu Xiang and Xin father and son rediscovered this book and recorded it in the documents in the school secretarial mansion. Liu Xin highly admired this book and believed that it was written by Zhou Gong and was 'the trace of Zhou Gong's peace'. At the beginning of the Eastern Han Dynasty, Liu Xin's disciple Du Zichun taught the study of "Zhou Li", Zheng Zhong, Jia Kui, Ma Rong and other Confucians all admired his words.

It is a pity that it is impossible to determine which dynasty or era it is such an important work. The title of this book is "Zhou Guan", and Liu Xin said that it was the official system of the Western Zhou Dynasty, but there is no direct proof in the book. What's even more troublesome is that the Confucian classics such as "Yi", "Poems", "Books", "Rituals", and "Spring and Autumn" established by scholars in the Western Han Dynasty all have a teacher-student relationship to examine, and the "Art and Literature Chronicles" and "Confucian Lin Biography" of the "Book of Han" have clear records and cannot be questioned. The "Zhou Li" was suddenly discovered in the Western Han Dynasty, and there was no clue to the award, and the pre-Qin literature did not mention this book, so the question of its authenticity and the age of the book has become a major public case that has been litigated for thousands of years. Scholars of the past dynasties have carried out a long-lasting debate for this reason, and at least six theories have been formed, including the Western Zhou theory, the Spring and Autumn theory, the Warring States theory, the Qin and Han dynasties, the early Han dynasty theory, and Wang Mang's hypocrisy. The ancient famous Confucian, as well as the modern Liang Qichao, Hu Shi, Gu Jiegang, Qian Mu, Qian Xuantong, Guo Moruo, Xu Fuguan, Du Guozhen, Yang Xiangkui and other famous scholars all intervened in this discussion, and the great influence can be seen.

As the opinion of the mainstream school, the ancient and the modern judge are like two ways. Most of the ancient scholars said that Liu Xin and Zheng Xuanzhi believed that it was the canon of the Duke of Zhou. Sun Yirang, a famous scholar of the Qing Dynasty, believes that the book "Zhou Li" is a canonical system since the Yellow Emperor and Zhuan Xuan, "considering the profits and losses, accumulating due to attacks, and collecting them in the civil and military affairs, and its great law in the world, Xianzhi is so" ("Zhou Rite Justice Preface"), which is the quintessence of the five emperors to Yao, Shun, Yu, Tang, Wen, Wu, and Zhou Gong's Jingshi Dafa. Ancient scholars regarded the five emperors and three generations as the world of the Holy Ming and the extreme of governance, and then the world of decline. The Duke of Zhou is the culmination of the five emperors and three generations, and it is very natural for the ancients to attribute the copyright of the "Zhou Li" to the Duke of Zhou.

Most modern scholars oppose this view of history of the ancients. Judging from the literature, it is more concentrated to record that the pre-Qin official system has the "Zhou Guan" chapter of the "Shangshu" and the "Imperial System" chapter of the "Xunzi", and the "Zhou Guan" has died out. At first, some people thought that the original name of "Zhou Li" was "Zhou Guan", which should be the "Zhou Guan" chapter of "Shangshu". However, each of the 28 articles in the "Book of Shang" is only 1 or 2,000 words, while the "Zhou Li" has more than 40,000 words, which does not seem to be one of them at all. The official system recorded in "Xunzi Wang System" can generally reflect the degree of development of the official system of the countries in the late Warring States period, but there are only more than 70 official names in total, about one-fifth of the "Zhou Li", and there is no six-official system like "Zhou Li". There are many records of Eastern Zhou officials in the Spring and Autumn, Zuo Chuan, and Chinese, but no country has the same official system as the Zhou Li. In each period from the Western Zhou Dynasty to the Western Han Dynasty, a number of official names can be found that are the same as those of the Zhou Li, but no one can identify a dynasty or a princely state that is consistent with the official system of the Zhou Li.

Author: Xishan Qin 2005-8-10 21:56 Reply

28 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

On the basis of philological research, modern scholars supplemented it with paleography, antiquities, archaeology and other means to conduct more extensive and in-depth research on the Zhou Li. At present, most scholars believe that the book was written later, around the late Warring States period. There are also many scholars who hold other opinions, and there is a lot of heated argument among themselves. The essence of the controversy is the understanding of ancient society, that is, what kind of society is described in the "Zhou Li". Which part of its thousand-year history is comparable to that of the Western Zhou Dynasty, the Spring and Autumn Period, the Warring States Period, the Qin Dynasty, and the Western Han Dynasty? Due to the complexity of the issues involved, the question of the date of the writing of the "Zhou Li" has not yet been determined.

2. Idealized national canonization

The "Zhou Li" shows a perfect state system, where everything in the country is orderly and philosophical. After the third reading, it makes people feel that they are 'ruling the world like the palm of their fingers'. For example, the administrative plan of the country has the following formulations:

Countries. The choice of the location of the national capital of the "Zhou Li" was determined through the 'Tugui'. "Zhou Li, Da Zongbo" cloud: Measure the depth of the soil with the method of Tugui, and the sun scene (shadow) in order to seek the middle of the earth. …… The scenery (shadow) of the sun has five inches, which is said to be in the place: the place where heaven and earth meet, the place where the four times meet, the place where the wind and rain meet, and the place where yin and yang meet. However, all things are Fu'an, which is to build a kingdom, and to control its square for thousands of miles and seal it.

Tugui is a tool for measuring the length of the sun's shadow. The so-called 'depth measurement' is to measure the length of the sun's shadow displayed by Tugui to find the place that is not east, west, south, or north, that is, 'in the middle of the earth'. On the day of the summer solstice, the shadow length of the soil here is one foot five inches. The reason for this choice is that the 'middle of the earth' is the intersection of heaven and earth, the four seasons, wind and rain, and yin and yang, that is, the center of the harmony of yin and yang in the universe.

Jiugi.

"Zhou Li" uses Tugui to measure the sun and shadow, and builds a royal city in the ground, which is not only the need of philosophical allegory, but also the need of 'body and country and economy'. The king divided the country into the wilderness and the wild land, both centered on the royal city. For example, Wangji, which is thousands of miles away, was established with Wangcheng as the center. In addition to Wanggi, there is the so-called 'Jiugi'. "Zhou Li, Xia Guan, Da Sima" cloud: Fang Qianli is called Guogi, its outer 500 li is called Hougi, and its outer 500 li is called Diangi, and its outer 500 li is called Nangi, and its outer 500 li is called Caigi, and its outer 500 li is called Weigi, and its outer 500 li is called Mangi, and its outer 500 li is called Yigi, and its outer 500 li is called Zhengi, and its outer 500 li is called Fangi.

It can be seen that the distribution of Jiugi is centered on Wanggi, which is thousands of miles away, and the land of 5,000 miles outside it is divided into nine layers, such as Hougi, Diangi, Nangi, Caigi, Weigi, Mangi, Yigi, Zhengi, and Fangi. The interval between the adjacent rivers is 500 li. In the "Book of Shang", there are indeed names such as Hou, Dian, Nan, Wei, Cai and other foreign clothes, but there is no distribution that resembles concentric circles.

Residents' organizations. There are two types of resident organizations in the "Zhou Li": the suburbs outside the national capital are called townships, and the suburbs are called Sui. The countryside is subdivided into five levels of administrative organizations: state, party, clan, Lu and Bi. It was subdivided into five levels of administrative organizations, including neighborhood, li, yu, contempt, and county. According to the records of the local officials, such as "Da Situ" and "Sui Ren", the composition of the households in the township and Sui is as follows:

One ratio: 5 One neighbor: 5

Yilu: 25 Yili: 25

Family: 100 Family: 100 families

One party: 500 One disdain: 500

One state: 2,500 One county: 2,500

One Township: 12,500 One Sui: 12,500

The organization at all levels of the township and Sui is extremely neat. In addition, the number of townships and sui is six. The number of inhabitants of Liuxiang and Liusui seems to coincide, and there is neither deficiency nor envy. What should I do if there is a natural or man-made disaster and the number of households changes and the above requirements cannot be met? The "Rites of the Week" does not mention it.

Farmland planning

The planning of the 'wild' farmland in "Zhou Li" is also uniform. "Local Officials, Suiren" cloud: Where the field is governed, there is a way between the husbands, and then there is a path; There is a ditch in the ten, and there is a ditch in the ditch; The centurion has a smudge, and there is a coating on the stub; There is a thousand husbands, and there is a way on the mud; Wanfu has a river, and there is a road on the river to reach Yugi.

Two systems are documented here, one is the farmland system and the other is the ditch system. The farmland is based on the 'husband', and one husband receives 100 acres of land. There is a canal called 'Sui' between Futian and Futian, and there is a road called 'Jing'. Between every ten fields, there is a ditch called a ditch, and there is a road called a ditch in the ditch. Between the fields of each centurion, there is a canal called 'Hu', and there is a road called 'Tu' on the mud. Between the fields of each thousand fu, there is a canal called 'Hu', and there is a road called 'Dao' on the mud. There is a canal called the river between the fields of each manfu, and there is a road called the road on the river. So accessible to Wangji.

It should be pointed out that the above-mentioned ditch and road system have strict regulations. According to Zheng Xuan's note, it is two feet wide and two feet deep; ditch, four feet wide and four feet deep; 洫, eight feet wide and eight feet deep; Hu, two wide and two deep. The width of the road on the ditch can be passed by cattle and horses, the road can be passed by large cars (the track is six feet wide), the tu can be passed by one car (the track is eight feet wide), the road can be passed by two cars, and the road can be passed by three cars.

Author: Xishan Qin 2005-8-10 21:56 Reply

29 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Based on the above examples, it is not difficult to find that the system of the "Zhou Li" has quite an idealized element. The establishment of the national capital in the 'middle of the earth' is very theoretically colorful, and in practice it is not operable. The uniform Jiugi system, the residents' organization, and the ditch and road system were not realized in ancient China, even in the ****** era of moving mountains and reclaiming the sea. Therefore, we say that "Zhou Li" is the blueprint of the ideal country.

3. The ideological core of human law

The intention of the author of "Zhou Li" is not to record the canonical system of a certain dynasty and a certain generation, but to legislate for thousands of generations. The author hopes to express his philosophical reflections on society and the relationship between heaven and man through this book, and the layout of the whole book is influenced by this.

According to Confucianism, both man and society are nothing more than copies of the spirit of nature. During the Warring States Period, the idea of yin and yang and the five elements flourished, and the academic circles prevailed in the style of man and heaven, emphasizing the connection between man and nature, and advocating that social organizations imitate the laws of nature. The author of "Zhou Li" is an active practitioner of the idea of 'using man to rule heaven'.

"Zhou Li" is based on six articles, including heavenly officials, earth officials, spring officials, summer officials, and winter officials. Heaven, earth, spring, summer, autumn and winter are the four directions of heaven and earth, which is what the ancients called the universe. According to the author's arrangement, each secretary commands sixty official positions. Therefore, the total number of officials in the six kings is three hundred and sixty. As we all know, 360 is the degree of the week. "Zhou Li" was originally called "Zhou Guan", and there were many speculations about the origin of this title. In the author's opinion, the so-called "Zhou Guan" actually means "Zhou Tian's official". The author's use of 'Zhou Guan' as the title of the book alludes to the cosmic framework of the book and the layout of the degrees of Zhou Tian, as well as the principle of 'using people to govern the heavens'. Subsequently, Liu Xin renamed "Zhou Guan" to "Zhou Li", although there was an intention to elevate his status, but it distorted the author's original intention.

In the traditional concept of Confucianism, yin and yang are the most basic pair of philosophical categories, and everything in the world is either yin or yang. The author of "Zhou Li" fully applied this concept, which originally belonged to the ideological field, to the level of political mechanism. The yin and yang in "Zhou Li" are almost everywhere. "Heavenly Officials: Inner Ministers" said that government decrees have yang orders and yin orders; "Tianguan Neizai" said that etiquette has yang rites and yin rites; "The Diguan Shepherd" said that the sacrifice has yang rituals, yin rituals and so on. The layout of 'facing the back market' and 'left ancestor and right society' in Wangcheng is also the embodiment of yin and yang thought. The south is yang, so the Son of Heaven listens to the court in the south; The north is yin, so the queen governs the city in the north. The left is yang, which is humane, so the ancestral temple is on the left; The right is yin, which is the respect of the authentic place, so the community is on the right. As mentioned earlier, the location of the royal city of "Zhou Li" is also in the yin and yang. Therefore, Mr. Qian Mu said that "Zhou Li" "turns the whole universe and all life into yin and yang spouses" ("Examination of the Times of Zhou Guan's Writings").

The Warring States period was also an era when the Five Elements Thought prevailed. Yin and yang rub against each other, giving rise to the five elements of metal, wood, water, fire, and earth. Everything in the world has to be incorporated into the system with the five elements as the intersperse, such as the five directions in the southeast, northwest, and middle, the five tones such as the palace and the Shangjiao, the five colors such as blue, red, white, black, and yellow, and the five flavors such as sour, bitter, bitter, salty, and sweet, and so on. The idea of the five elements is also important in the "Zhou Li". In the major national sacrifices of the "Zhou Li", the local officials are offered cattle animals, spring officials are rewarded with chicken animals, summer officials are rewarded with sheep animals, autumn officials are offered dog animals, and winter officials are offered pig animals. As we all know, in the Five Elements system, chickens are wood animals, sheep are fire animals, dogs are gold animals, pigs are water animals, and cattle are earth animals. The five animals enshrined in the five senses of "Zhou Li" are completely consistent with the correspondence between the five animals and the five parties in the Five Elements Thought, and have an obvious idea of the five elements like the elephant. Echoing this, the local officials have the post of 'cattle man', the spring official has the post of 'chicken man', the summer official has the post of 'sheep man', the autumn official has the post of 'dog man', and the winter official has the post of 'dog man'.

To sum up, "Zhou Li" is a blueprint for an ideal country based on human law. In this way, it does not mean that there is no pre-Qin ritual system in the "Zhou Li". On the contrary, the author has absorbed a lot of historical materials from previous generations, but instead of simply transferring them, he has made some modifications according to his philosophical ideas, and then combined them with the author's innovative materials to form a new system.

The ideological system contained in the "Zhou Li" has obvious characteristics of the times. In the Warring States Period, hundreds of schools of thought contended, each family was a domain, "Yi" family words yin and yang but not the five elements, "Hong Fan" said five elements but not yin and yang; Confucianism ridicules the rule of law, while Legalism ridicules Confucianism. Yin and Yang and the Five Elements are combined through Zou Yanfang; Confucianism and law are blended through Xunzi. The combination of Confucianism, law, yin and yang, and the five elements originated in the "Lü's Spring and Autumn Period" at the end of the Warring States Period. "Zhou Li" takes Confucianism as the backbone, integrates the law, yin and yang, and the five elements, showing the characteristics of 'pluralism and unity'. Its degree of refinement exceeds that of "Lü's Spring and Autumn", so it is possible that its writing date is after "Lü's Spring and Autumn" and as late as the beginning of the Western Han Dynasty.