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商品簡介
本書題為《文明的堤岸》，是一部採用紀傳體、編年體和紀事本末體三者相結合的方式敘述中國歷史名人和重大歷史事件的著作，從武王伐紂開始寫起，直至辛亥革命，涵蓋近三千年的中國歷史。全書採取中英文對照形式，將大量古文引文譯為比較淺顯易懂的英語，以人物為中心、年代為序、事件為鏈，力圖向廣大中英文讀者呈現完整的中國歷史與中華文明。
在古代中國，「文明」一詞有文采光明、文德輝耀、禮儀教化之意，與野蠻相對。在現代西方，其英文civilization一詞形容人類社會脫離蒙昧、野蠻狀態，到先進的社會發展階段。 文化可以是多元的，不同民族、不同地區、不同時代都有不同的文化。而文明應該是一元的，不會因時因地因人而異，而且文明必定是先進的。文明源於人性中對真善美的渴求，文明意味著對生命的尊重、對弱者的同情、對正義的捍衛……，簡言之，文明意味著對叢林法則的拒斥。
基於此，我們對大量史料嚴格考究梳理，精心挑選了歷史上享有盛譽的思想家、文學家、政治家。在包括大量傳記，涉及思想史和文學史的內容的同時，亦敘述了重大的歷史事件。通過描繪他們的生平事蹟、作品和思想整理出一條中華文明的主線，在真假善惡、先進與落後、精華與糟粕標準亦趨模糊難辨的當下，重建文明的堤岸。
在古代中國，「文明」一詞有文采光明、文德輝耀、禮儀教化之意，與野蠻相對。在現代西方，其英文civilization一詞形容人類社會脫離蒙昧、野蠻狀態，到先進的社會發展階段。 文化可以是多元的，不同民族、不同地區、不同時代都有不同的文化。而文明應該是一元的，不會因時因地因人而異，而且文明必定是先進的。文明源於人性中對真善美的渴求，文明意味著對生命的尊重、對弱者的同情、對正義的捍衛……，簡言之，文明意味著對叢林法則的拒斥。
基於此，我們對大量史料嚴格考究梳理，精心挑選了歷史上享有盛譽的思想家、文學家、政治家。在包括大量傳記，涉及思想史和文學史的內容的同時，亦敘述了重大的歷史事件。通過描繪他們的生平事蹟、作品和思想整理出一條中華文明的主線，在真假善惡、先進與落後、精華與糟粕標準亦趨模糊難辨的當下，重建文明的堤岸。
作者簡介
▌周展
文科博士。1963年生於溫州。2002年獲浙江大學外國哲學博士學位，研究方向為古希臘語、古希臘思想史，後留校哲學系任教多年。現為獨立學者，潛心鑽研東西方思想文化史多年。編著：《古典希臘語教程》，《文明衝突、恐怖主義與宗教關係》等；譯著：《恐怖主義研究——哲學上的爭議》。周展為本書《文明的堤岸》主要構思和創作者。
▌周筱云
醫科、文科碩士。1957年生於溫州。1986年獲溫州醫學院醫學學士、碩士學位，留校任教。1993年創辦溫州糖尿病專科研究所，再創辦溫州糖尿病專科醫院。後慢慢退出醫學臨床科研工作，遠赴加拿大留學，2011年獲加拿大約克大學政治學學士、碩士學位。此後致力於文科經典專著中英文翻譯。周筱雲為本書《文明的堤岸》英文版的譯者。
文科博士。1963年生於溫州。2002年獲浙江大學外國哲學博士學位，研究方向為古希臘語、古希臘思想史，後留校哲學系任教多年。現為獨立學者，潛心鑽研東西方思想文化史多年。編著：《古典希臘語教程》，《文明衝突、恐怖主義與宗教關係》等；譯著：《恐怖主義研究——哲學上的爭議》。周展為本書《文明的堤岸》主要構思和創作者。
▌周筱云
醫科、文科碩士。1957年生於溫州。1986年獲溫州醫學院醫學學士、碩士學位，留校任教。1993年創辦溫州糖尿病專科研究所，再創辦溫州糖尿病專科醫院。後慢慢退出醫學臨床科研工作，遠赴加拿大留學，2011年獲加拿大約克大學政治學學士、碩士學位。此後致力於文科經典專著中英文翻譯。周筱雲為本書《文明的堤岸》英文版的譯者。
序
▌序
文明是人類擺脫蒙昧野蠻狀態後的一種社會形態。
文明是一種秩序，但秩序卻並不等於文明。文明是一種良性秩序。一個遵循叢林法則的社會似乎也會呈現出某種秩序，而一個實行嚴刑峻法的社會更是顯得秩序井然，但這樣的秩序顯然不是良性秩序。
對一個文明社會而言，物質文明只是必要條件，精神文明才是文明社會之所以稱為文明的本質規定。而尊重人作為精神存在的價值的人文精神，則是精神文明的核心。
在孔子看來，周朝就是這樣一個文明社會──
子曰：「周監於二代，郁郁乎文哉！吾從周。」
周公「制禮作樂」，在夏商二代的基礎上，設計了一套比較完善的禮樂制度。周朝禮樂制度所呈現的秩序之美，華夏士大夫們在言行舉止中所散發的從容與優雅，與當時周邊蠻夷的混亂無序，以及蠻族人身上那種無法遮掩的粗魯與鄙陋，形成了極其鮮明的對照。事實上，禮樂制度在規範文明行為的同時，也在拒斥野蠻。換言之，禮樂制度猶如一道堤岸，維護著文明秩序，將野蠻的洪流拒之於外。
然而，美好的事物往往是脆弱的。一朵美麗的鮮花，倘若遭到風吹雨打，很快就會凋零。文明也是如此。文明的堤岸一旦被野蠻的洪流所衝垮，一個美盛的文明就會土崩瓦解。
在古代世界，導致一個文明社會崩潰的直接原因，往往是外部的蠻族。但一個文明社會的覆滅，一般都是內外交困的結果，其中起決定作用的還是內因。所謂千里之堤潰於蟻穴，文明的衰亡往往肇始於內部的腐敗。而腐敗的根本原因，則在於人心的敗壞和制度的鬆弛。
人心之所以容易敗壞，追根究底，是因為「人之所以異於禽獸者幾希」──人性中潛藏著大量獸性成分，被人之所以為人的那一點點善性所制約，猶如猛獸暫時被關押在牢籠裡。一旦人的善性不足以遏制獸性，一旦社會的道德體系全面崩潰，人類社會就會墮落為弱肉強食的原始叢林。
在人類歷史上，中華文明是一個極其獨特的偉大文明。其他那些曾經輝煌一時的文明，只需遭遇一次滅頂之災，從此便徹底掩埋在歷史的塵埃裡。中華文明卻不然，數千年來，雖然多次面臨滅頂之災，卻總能觸底反彈，重建文明的堤岸。
中華文明何以有如此堅韌的生命力？
原因是多方面的，除了政治、經濟、語言、習俗、地理等諸多因素之外，我們認為最重要的是中華文明擁有以儒道兩家為核心的思想傳統。
春秋戰國時期，正值周朝禮樂制度全面崩潰之際，諸子蜂起，百家爭鳴，各家在思想理論方面雖各有所長，若論對中華文明的貢獻之大，則莫過於儒道兩家。
子曰：「克己復禮為仁。一日克己復禮，天下歸仁焉。為仁由己，而由人乎哉？」
對孔子來說，恢復禮樂制度只是手段，其最終目的是為了提高天下人的道德水準，使人人都懷有仁愛之心。
周公創制的禮樂制度以各種行為規範來拒斥野蠻的洪流，而孔子的仁道則為禮樂制度提供了道德依據。即使到了禮崩樂壞的時代，野蠻的洪流已經衝垮了文明的堤岸，只要心懷仁愛的仁人志士尚存，文明的堤岸很快就會得以重建。
如果說崇尚「天行健，君子以自強不息」的儒家代表了中華文明陽剛的一面，那麼，提倡無為不爭、柔弱退讓的道家則代表其陰柔的一面。
老子說：「柔弱勝剛強。」
又說：「見素抱樸。」
老子所說的「柔弱」，其實是一種百折不撓的堅韌；而老子所說的「見素抱樸」，則反映了對真實和自然的推崇和渴求。
兩千多年來，深受道家思想浸潤的中華民族，早已將堅忍和求真等理念鐫刻在心靈深處，與儒家的仁愛思想一起成為中華文明的基因。儒道兩家互相拮抗，又互相依存，猶如中華文明的DNA雙螺旋結構。正因為儒道互補，剛柔相濟，中華文明才能如此堅忍不拔，雖歷經滄桑，飽受磨難，卻綿延不絕，至今生機盎然。
冷戰結束後，美國學者亨廷頓指出：「在正在來臨的時代，文明的衝突是對世界和平的最大威脅，而建立在多文明基礎上的國際秩序是防止世界大戰的最可靠保障。」
當今世界，文明之間的衝突愈演愈烈。衝突的具體原因有很多，但根本原因在於文明之間的差異：各大文明在語言、宗教、文化、歷史等方面的差異，導致各自世界觀和價值觀的差異。
如何才能消弭文明之間的衝突？
現成的答案顯然並不存在。不過，中華文明中的「和而不同」、「大同世界」等理念，或許能為世人提供一種超越西方文明中固有的二元對立思維模式的啟示。至於是否因此就能找到一條通往多文明和諧共存的路徑，並進而實現世界的永久和平，則殊難預料。
本書採用紀傳體、編年體和紀事本末體三者相結合的方式，敘述中國歷史名人和重大歷史事件，從武王伐紂開始寫起，直至辛亥革命，涵蓋近三千年的中國歷史。
本書採取中英文對照形式，以人物為中心、年代為序、事件為鏈，力圖向國內外讀者呈現一幅比較完整的中國歷史畫卷。
全書分為六卷，分別敘述六個歷史時期的人物與事件：
第一卷，先秦時期；第二卷，秦漢時期；第三卷，魏晉南北朝時期；第四卷，隋唐五代時期；第五卷，兩宋時期；第六卷，元明清時期。
文明是人類擺脫蒙昧野蠻狀態後的一種社會形態。
文明是一種秩序，但秩序卻並不等於文明。文明是一種良性秩序。一個遵循叢林法則的社會似乎也會呈現出某種秩序，而一個實行嚴刑峻法的社會更是顯得秩序井然，但這樣的秩序顯然不是良性秩序。
對一個文明社會而言，物質文明只是必要條件，精神文明才是文明社會之所以稱為文明的本質規定。而尊重人作為精神存在的價值的人文精神，則是精神文明的核心。
在孔子看來，周朝就是這樣一個文明社會──
子曰：「周監於二代，郁郁乎文哉！吾從周。」
周公「制禮作樂」，在夏商二代的基礎上，設計了一套比較完善的禮樂制度。周朝禮樂制度所呈現的秩序之美，華夏士大夫們在言行舉止中所散發的從容與優雅，與當時周邊蠻夷的混亂無序，以及蠻族人身上那種無法遮掩的粗魯與鄙陋，形成了極其鮮明的對照。事實上，禮樂制度在規範文明行為的同時，也在拒斥野蠻。換言之，禮樂制度猶如一道堤岸，維護著文明秩序，將野蠻的洪流拒之於外。
然而，美好的事物往往是脆弱的。一朵美麗的鮮花，倘若遭到風吹雨打，很快就會凋零。文明也是如此。文明的堤岸一旦被野蠻的洪流所衝垮，一個美盛的文明就會土崩瓦解。
在古代世界，導致一個文明社會崩潰的直接原因，往往是外部的蠻族。但一個文明社會的覆滅，一般都是內外交困的結果，其中起決定作用的還是內因。所謂千里之堤潰於蟻穴，文明的衰亡往往肇始於內部的腐敗。而腐敗的根本原因，則在於人心的敗壞和制度的鬆弛。
人心之所以容易敗壞，追根究底，是因為「人之所以異於禽獸者幾希」──人性中潛藏著大量獸性成分，被人之所以為人的那一點點善性所制約，猶如猛獸暫時被關押在牢籠裡。一旦人的善性不足以遏制獸性，一旦社會的道德體系全面崩潰，人類社會就會墮落為弱肉強食的原始叢林。
在人類歷史上，中華文明是一個極其獨特的偉大文明。其他那些曾經輝煌一時的文明，只需遭遇一次滅頂之災，從此便徹底掩埋在歷史的塵埃裡。中華文明卻不然，數千年來，雖然多次面臨滅頂之災，卻總能觸底反彈，重建文明的堤岸。
中華文明何以有如此堅韌的生命力？
原因是多方面的，除了政治、經濟、語言、習俗、地理等諸多因素之外，我們認為最重要的是中華文明擁有以儒道兩家為核心的思想傳統。
春秋戰國時期，正值周朝禮樂制度全面崩潰之際，諸子蜂起，百家爭鳴，各家在思想理論方面雖各有所長，若論對中華文明的貢獻之大，則莫過於儒道兩家。
子曰：「克己復禮為仁。一日克己復禮，天下歸仁焉。為仁由己，而由人乎哉？」
對孔子來說，恢復禮樂制度只是手段，其最終目的是為了提高天下人的道德水準，使人人都懷有仁愛之心。
周公創制的禮樂制度以各種行為規範來拒斥野蠻的洪流，而孔子的仁道則為禮樂制度提供了道德依據。即使到了禮崩樂壞的時代，野蠻的洪流已經衝垮了文明的堤岸，只要心懷仁愛的仁人志士尚存，文明的堤岸很快就會得以重建。
如果說崇尚「天行健，君子以自強不息」的儒家代表了中華文明陽剛的一面，那麼，提倡無為不爭、柔弱退讓的道家則代表其陰柔的一面。
老子說：「柔弱勝剛強。」
又說：「見素抱樸。」
老子所說的「柔弱」，其實是一種百折不撓的堅韌；而老子所說的「見素抱樸」，則反映了對真實和自然的推崇和渴求。
兩千多年來，深受道家思想浸潤的中華民族，早已將堅忍和求真等理念鐫刻在心靈深處，與儒家的仁愛思想一起成為中華文明的基因。儒道兩家互相拮抗，又互相依存，猶如中華文明的DNA雙螺旋結構。正因為儒道互補，剛柔相濟，中華文明才能如此堅忍不拔，雖歷經滄桑，飽受磨難，卻綿延不絕，至今生機盎然。
冷戰結束後，美國學者亨廷頓指出：「在正在來臨的時代，文明的衝突是對世界和平的最大威脅，而建立在多文明基礎上的國際秩序是防止世界大戰的最可靠保障。」
當今世界，文明之間的衝突愈演愈烈。衝突的具體原因有很多，但根本原因在於文明之間的差異：各大文明在語言、宗教、文化、歷史等方面的差異，導致各自世界觀和價值觀的差異。
如何才能消弭文明之間的衝突？
現成的答案顯然並不存在。不過，中華文明中的「和而不同」、「大同世界」等理念，或許能為世人提供一種超越西方文明中固有的二元對立思維模式的啟示。至於是否因此就能找到一條通往多文明和諧共存的路徑，並進而實現世界的永久和平，則殊難預料。
本書採用紀傳體、編年體和紀事本末體三者相結合的方式，敘述中國歷史名人和重大歷史事件，從武王伐紂開始寫起，直至辛亥革命，涵蓋近三千年的中國歷史。
本書採取中英文對照形式，以人物為中心、年代為序、事件為鏈，力圖向國內外讀者呈現一幅比較完整的中國歷史畫卷。
全書分為六卷，分別敘述六個歷史時期的人物與事件：
第一卷，先秦時期；第二卷，秦漢時期；第三卷，魏晉南北朝時期；第四卷，隋唐五代時期；第五卷，兩宋時期；第六卷，元明清時期。
目次
作者簡介
序／Preface
第一章 周朝制度簡介
Chapter 1 Brief Introduction to the Zhou Dynasty System
第二章 管仲與齊桓公稱霸
Chapter 2 Guan Zhong and Duke Huan of Qi’s Hegemony
第三章 柳下惠與魯國
Chapter 3 Lu State and Liuxia Hui
第四章 晉國崛起
Chapter 4 The Rise of Jin State
第五章 趙盾：「弒君」的賢臣
Chapter 5 Zhao Dun-- A Virtuous Minister Who “Committed Regicide”
第六章 楚莊王稱霸
Chapter 6 King Zhuang of Chu Seeking Hegemony
第七章 子產：「古之遺愛」
Chapter 7 Zichan: “The Benevolent Legacy of the Ancients”
第八章 晏嬰與民本思想
Chapter 8 Yan Ying and His People-based Thought
第九章 老子與《道德經》
Chapter 9 Lao Zi and Dao De Jing
第十章 （上） 孔子的生平事迹
Chapter 10 Part1 The Life Story of Confucius
第十章 （下） 孔子之道
Chapter 10 Part2 The Dao of Confucius
第十一章 季札讓國
Chapter11 Ji Zha’s Refusing to Ascend the Throne
第十二章 范蠡與吳越爭霸
Chapter 12 Fan Li and the Struggle for Supremacy between Wu and Yue
第十三章 墨子及其思想
Chapter 13 Mo Zi and His Thought
第十四章 孟子與大爭之世
Chapter 14 Mencius and the Era of Fierce Rivalry
第十五章 中國古代文人的精神家園─莊子與《莊子》一書
Chapter 15 The Spiritual Home of Ancient Chinese Literati--Zhuang Zi and the Book Zhuangzi
第十六章 屈原與《離騷》
Chapter 16 Qu Yuan and Li Sao
第十七章 「名冠諸侯」的信陵君
Chapter 17 Lord Xinling, Whose Renown Outshone All Feudal Lords
第十八章 荀子：孟子的批判者
Chapter 18 Xun Zi -- Mencius’ Criticizer
第十九章 韓非及其《韓非子》
Chapter 19 Han Fei and Han Feizi
序／Preface
第一章 周朝制度簡介
Chapter 1 Brief Introduction to the Zhou Dynasty System
第二章 管仲與齊桓公稱霸
Chapter 2 Guan Zhong and Duke Huan of Qi’s Hegemony
第三章 柳下惠與魯國
Chapter 3 Lu State and Liuxia Hui
第四章 晉國崛起
Chapter 4 The Rise of Jin State
第五章 趙盾：「弒君」的賢臣
Chapter 5 Zhao Dun-- A Virtuous Minister Who “Committed Regicide”
第六章 楚莊王稱霸
Chapter 6 King Zhuang of Chu Seeking Hegemony
第七章 子產：「古之遺愛」
Chapter 7 Zichan: “The Benevolent Legacy of the Ancients”
第八章 晏嬰與民本思想
Chapter 8 Yan Ying and His People-based Thought
第九章 老子與《道德經》
Chapter 9 Lao Zi and Dao De Jing
第十章 （上） 孔子的生平事迹
Chapter 10 Part1 The Life Story of Confucius
第十章 （下） 孔子之道
Chapter 10 Part2 The Dao of Confucius
第十一章 季札讓國
Chapter11 Ji Zha’s Refusing to Ascend the Throne
第十二章 范蠡與吳越爭霸
Chapter 12 Fan Li and the Struggle for Supremacy between Wu and Yue
第十三章 墨子及其思想
Chapter 13 Mo Zi and His Thought
第十四章 孟子與大爭之世
Chapter 14 Mencius and the Era of Fierce Rivalry
第十五章 中國古代文人的精神家園─莊子與《莊子》一書
Chapter 15 The Spiritual Home of Ancient Chinese Literati--Zhuang Zi and the Book Zhuangzi
第十六章 屈原與《離騷》
Chapter 16 Qu Yuan and Li Sao
第十七章 「名冠諸侯」的信陵君
Chapter 17 Lord Xinling, Whose Renown Outshone All Feudal Lords
第十八章 荀子：孟子的批判者
Chapter 18 Xun Zi -- Mencius’ Criticizer
第十九章 韓非及其《韓非子》
Chapter 19 Han Fei and Han Feizi
書摘/試閱
▌第一章 周朝制度簡介
簡述西周歷史，以及周朝的有關制度，如：封建制、宗法制、井田制等。
◆第一節 序言
關於中國歷史的開端，一般有兩種敘述模式：一種是依據有關典籍的記載，從「三皇五帝」開始講起，重點介紹炎帝、黃帝、以及堯、舜等人的事蹟；另一種是根據考古發現，從石器時代開始講起，重點介紹諸如仰韶文化、龍山文化之類的新石器時代文化。
由於我們無意編寫一部教科書式的中國通史，因此，我們決定撇開中國歷史的開端，直接從周朝開始講起。
或許有人會問：為什麼不從周朝之前的夏朝或商朝講起呢？
原因有二：一，本書的重點是介紹春秋時期以來的人物與歷史；二，就對後世的文化影響而言，周朝顯然遠超夏、商二朝。
周朝分為西周與東周兩個時期，而東周又分為春秋與戰國兩個階段。
周朝文化對後世的影響是全方位的，這裡簡單介紹一下周朝的制度，例如：封建制、宗法制、井田制、禮樂制等。
在介紹周朝制度之前，有必要對西周歷史做一簡介。
◆第二節 西周簡史
據說商朝末年，紂王荒淫暴虐，朝綱敗壞，天下百姓怨聲載道。位於西北（今陝西省一帶）的周國，經過數代人的勵精圖治，此時實力已比較強大，見商朝萎靡，便準備發兵討伐。
西元前1046年，周武王率軍征討紂王，眾多諸侯小國都率兵前來相助。周武王抵達牧野時，與商朝軍隊遭遇，展開大戰。由於紂王不得人心，許多士兵臨陣倒戈，致使商朝軍隊全線崩潰。紂王見大勢已去，在王宮中自焚而死。
滅商後第二年，周武王就病倒了。其病情一度有所好轉，但很快就惡化了。彌留之際，周武王擔心太子姬誦年幼，難以主持朝政，便託付四弟姬旦（即周公旦）攝政。不久，周武王病逝，其子姬誦即位，是為周成王。
周公旦攝政，遭到周成王與召公奭的猜忌。管叔、蔡叔、霍叔（三人都是周公旦的兄弟）對周公旦不服，便趁機造謠，說周公旦要謀害周成王。
紂王之子武庚發現周朝內部不和，認為有機可乘，便聯合東方十七個舊屬國起兵反周。周公旦首先向召公坦露心跡，希望兩人同心同德，共度時艱。隨後，周公旦親率大軍東征，很快將武庚叛亂鎮壓下去。周公旦殺武庚與管叔，罷黜蔡叔、霍叔，並滅掉那十七個商朝舊屬國。
西元前1021年，周成王去世，其子姬釗即位，是為周康王。在周成王、周康王在位的四十六年裡（西元前1042年－西元前996年），政局日益穩定，百姓安居樂業，史稱「成康之治」。
西元前877年，周厲王即位。周厲王是個暴君，國人對他很不滿，議論紛紛。召穆公對周厲王說：「人民忍受不了您的政令了！」周厲王大怒，就召來衛國巫師，命令他監視國人，發現有人說他壞話就抓起來殺掉。於是，國人不敢隨意講話，熟人在路上相遇，只是相互注視對方的眼神。周厲王大喜，對召穆公說：「我能止息國人的議論，他們都不敢說話了。」召穆公說：「這是在堵塞人民的口。堵塞人民的口，後果比堵塞河流還要嚴重。被堵塞的河流一旦潰決，必定會淹死很多人，堵塞人民的口也是如此。所以，治理河流的人要排除壅塞，使河流暢通，治理人民的人要宣導人民，讓他們說話。」周厲王不聽勸誡。
西元前841年，忍無可忍的國人舉行起義，周厲王逃出京城，於是出現了以召穆公、周定公兩人共同執政的局面，史稱「共和」。
西元前828年，周厲王死在外地。召穆公、周定公共同輔佐周厲王之子姬靜即位，是為周宣王。
周宣王號稱中興賢王，頗受後世儒家推崇。
周宣王死後，繼位的周幽王又是一個昏君。據說為了討好寵妃褒姒，周幽王廢王后申氏，立褒姒為王后。後來，周幽王立褒姒的兒子姬伯服為太子，還想殺掉原太子姬宜臼。姬宜臼的母親申氏是申侯（申國國君）的女兒。西元前771年，申侯勾結犬戎攻打周朝首都鎬京，最終殺死周幽王。申侯與魯侯等諸侯擁立姬宜臼為王，是為周平王。
此時，周王室已經開始衰弱。外有犬戎侵擾，內有諸侯崛起，周天子所享有的天下共主的資格，已經名存實亡。
西元前770年，周平王為了躲避犬戎的逼迫，不得不放棄原首都鎬京，遷都至洛邑，從此周朝進入東周時期，春秋時代的大幕終於徐徐拉開。
▌Chapter 1 Brief Introduction to the Zhou Dynasty System
Briefly describe the history of the Western Zhou dynasty, and the related systems of the Zhou dynasty, such as the feudal system, the patriarchal clan system, the well-field system, etc.
◆Section 1 Preface
Regarding the beginning of Chinese history, there are generally two narrative approaches: one is based on relevant classical texts, starting from the “Three Sovereigns and Five Emperors” and focusing on the deeds of the figures like Yan Emperor, Yellow Emperor, Emperor Yao and Emperor Shun; the other is based on archaeological discoveries, starting from the Stone Age and focusing on the introduction of Neolithic cultures such as Yangshao culture and Longshan culture.
Since we do not intend to write a textbook-style general history of China, we have decided to skip the beginning of Chinese history and start directly from the Zhou dynasty.
Some might ask: Why not start with Xia Dynasty or Shang Dynasty, which preceded Zhou Dynasty?
There are two reasons: first, this book focuses on the figures and history since the Spring and Autumn period; second, in terms of cultural impact on later generations, Zhou Dynasty clearly surpasses the Xia and Shang dynasties.
The Zhou dynasty is divided into two periods: the Western Zhou and the Eastern Zhou, which is further divided into the Spring and Autumn and the Warring States periods.
The cultural influence of the Zhou dynasty on later generations is comprehensive. Here, we will briefly introduce some of the Zhou systems, such as the feudal system, the patriarchal clan system, the well-field system, and the rites and music system, etc.
Before discussing the Zhou systems, it is necessary to provide a brief overview of the history of the Western Zhou.
◆Section 2 Brief History of the Western Zhou
It is said that during the late Shang dynasty, King Zhou was self-indulgent and tyrannical, leading to a corrupt government and widespread discontent among the people. The Zhou state, located in the northwest (in present-day Shaanxi Province), had strengthened its power through the efforts of several generations. Seeing the decline of the Shang dynasty, the Zhou state prepared to launch a military campaign against it.
In 1046 BC, King Wu of Zhou led an army to campaign against King Zhou of Shang, and many feudal lords came to assist him. Upon reaching Muye, King Wu encountered the Shang army and a great battle ensued. Due to King Zhou’s loss of support from the people, many soldiers defected during the battle, causing the Shang army to collapse completely. Seeing the situation was hopeless, King Zhou committed suicide by setting himself on fire in the palace.
In the second year after the downfall of the Shang dynasty, King Wu of Zhou fell ill. His condition initially showed some improvement but soon deteriorated again. On his deathbed, King Wu was worried that his young son, Crown Prince Ji Song, would struggle to manage state affairs, so he entrusted his fourth younger brother, Ji Dan (known as the Duke of Zhou), to act as regent. Shortly after, King Wu passed away, and his son Ji Song ascended to the throne, becoming King Cheng of Zhou.
During the regency of the Duke of Zhou, he faced suspicion from King Cheng of Zhou and the Duke of Shao ( Ji Shi). His brothers, Guanshu, Caishu, and Huoshu, who were all discontented with him, took the opportunity to spread rumors that the Duke of Zhou was plotting to harm King Cheng.
The son of King Zhou, Wu Geng, discovered internal discord within the Zhou dynasty and believed there was an opportunity to exploit. He united with seventeen former vassal states in the east to rebel against the Zhou. The Duke of Zhou, first confided his concerns to the Duke of Shao, hoping they could work together to overcome the difficulties. Subsequently, the Duke of Zhou personally led an army eastward and quickly suppressed Wu Geng’s rebellion. He executed Wu Geng and Guanshu, dismissed Caishu and Huoshu, and destroyed the seventeen former vassal states of the Shang dynasty.
In 1021 BC, King Cheng of Zhou passed away, and his son, Ji Zhao, ascended to the throne as King Kang of Zhou. During the forty-six years of King Cheng and King Kang’s reign (1042 BC - 996 BC), the political situation became increasingly stable, and the people lived in peace and prosperity, which is known as the “Rule of Cheng-Kang” in history.
In 877 BC, King Li of Zhou ascended to the throne. King Li of Zhou was a tyrant, and the people were very dissatisfied with him, gossiping widely. The Duke Mu of Shao said to King Li, “The people can no longer endure your decrees!” Enraged, King Li summoned a wizard from the state of Wey and ordered him to monitor the people, commanding that anyone who spoke ill of him be captured and killed. As a result, the people dared not speak freely; when acquaintances met on the road, they only exchanged glances. King Li was pleased and said to the Duke Mu of Shao, “I have silenced the people’s discussions; they no longer dare to speak!” The Duke Mu of Shao replied, “This is merely stifling their voices. Stifling the people’s voices can have more serious consequences than blocking a river. When a blocked river breaks free, it will surely drown many; the same goes for the stifled voices of the people. Thus, those who manage rivers must clear blockages to keep the water flowing, and those who govern the people must encourage them to speak.” King Li ignored this advice.
In 841 BC, the frustrated people staged a rebellion, forcing King Li of Zhou to flee the capital, which led to a situation where the Duke Mu of Shao and the Duke Ding of Zhou jointly held power, known in history as the “Gonghe Regency”(or Joint Governance).
In 828 BC, King Li of Zhou died in exile. The Duke Mu of Shao and the Duke Ding of Zhou assisted King Li’s son, Ji Jing, in ascending the throne, who became King Xuan of Zhou.
King Xuan of Zhou, known as the “Virtuous King of the Revival”, was highly esteemed by later Confucian scholars.
After King Xuan’s death, he was succeeded by King You of Zhou, who was a foolish ruler. It is said that in order to please his favored concubine, Bao Si, King You deposed Queen Shen and made Bao Si the new queen. Later, King You designated Bao Si’s son, Ji Bofu, as the crown prince and even plotted to kill the original crown prince, Ji Yijiu. Ji Yijiu’s mother, Queen Shen, was the daughter of Marquess Shen, the ruler of Shen State. In 771 BC, Marquess Shen colluded with the Quanrong tribe to attack Haojing, the capital of Zhou Dynasty, ultimately killed King You. Marquess Shen, along with other feudal lords, supported Ji Yijiu as the new king, marking the start of King Ping of Zhou’s reign.
By this time, the Zhou royal family had begun to weaken. Externally, the Quanrong was invading, and internally, feudal lords were rising. Zhou Sovereign’s status as the ruler of the world had become merely nominal.
In 770 BC, in order to escape the pressure from the Quanrong, King Ping of Zhou had no choice but to abandon the original capital, Haojing, and relocate the capital to Luoyi. From then on, the Zhou dynasty was referred to as the Eastern Zhou, marking the gradual opening of the Spring and Autumn period.
簡述西周歷史，以及周朝的有關制度，如：封建制、宗法制、井田制等。
◆第一節 序言
關於中國歷史的開端，一般有兩種敘述模式：一種是依據有關典籍的記載，從「三皇五帝」開始講起，重點介紹炎帝、黃帝、以及堯、舜等人的事蹟；另一種是根據考古發現，從石器時代開始講起，重點介紹諸如仰韶文化、龍山文化之類的新石器時代文化。
由於我們無意編寫一部教科書式的中國通史，因此，我們決定撇開中國歷史的開端，直接從周朝開始講起。
或許有人會問：為什麼不從周朝之前的夏朝或商朝講起呢？
原因有二：一，本書的重點是介紹春秋時期以來的人物與歷史；二，就對後世的文化影響而言，周朝顯然遠超夏、商二朝。
周朝分為西周與東周兩個時期，而東周又分為春秋與戰國兩個階段。
周朝文化對後世的影響是全方位的，這裡簡單介紹一下周朝的制度，例如：封建制、宗法制、井田制、禮樂制等。
在介紹周朝制度之前，有必要對西周歷史做一簡介。
◆第二節 西周簡史
據說商朝末年，紂王荒淫暴虐，朝綱敗壞，天下百姓怨聲載道。位於西北（今陝西省一帶）的周國，經過數代人的勵精圖治，此時實力已比較強大，見商朝萎靡，便準備發兵討伐。
西元前1046年，周武王率軍征討紂王，眾多諸侯小國都率兵前來相助。周武王抵達牧野時，與商朝軍隊遭遇，展開大戰。由於紂王不得人心，許多士兵臨陣倒戈，致使商朝軍隊全線崩潰。紂王見大勢已去，在王宮中自焚而死。
滅商後第二年，周武王就病倒了。其病情一度有所好轉，但很快就惡化了。彌留之際，周武王擔心太子姬誦年幼，難以主持朝政，便託付四弟姬旦（即周公旦）攝政。不久，周武王病逝，其子姬誦即位，是為周成王。
周公旦攝政，遭到周成王與召公奭的猜忌。管叔、蔡叔、霍叔（三人都是周公旦的兄弟）對周公旦不服，便趁機造謠，說周公旦要謀害周成王。
紂王之子武庚發現周朝內部不和，認為有機可乘，便聯合東方十七個舊屬國起兵反周。周公旦首先向召公坦露心跡，希望兩人同心同德，共度時艱。隨後，周公旦親率大軍東征，很快將武庚叛亂鎮壓下去。周公旦殺武庚與管叔，罷黜蔡叔、霍叔，並滅掉那十七個商朝舊屬國。
西元前1021年，周成王去世，其子姬釗即位，是為周康王。在周成王、周康王在位的四十六年裡（西元前1042年－西元前996年），政局日益穩定，百姓安居樂業，史稱「成康之治」。
西元前877年，周厲王即位。周厲王是個暴君，國人對他很不滿，議論紛紛。召穆公對周厲王說：「人民忍受不了您的政令了！」周厲王大怒，就召來衛國巫師，命令他監視國人，發現有人說他壞話就抓起來殺掉。於是，國人不敢隨意講話，熟人在路上相遇，只是相互注視對方的眼神。周厲王大喜，對召穆公說：「我能止息國人的議論，他們都不敢說話了。」召穆公說：「這是在堵塞人民的口。堵塞人民的口，後果比堵塞河流還要嚴重。被堵塞的河流一旦潰決，必定會淹死很多人，堵塞人民的口也是如此。所以，治理河流的人要排除壅塞，使河流暢通，治理人民的人要宣導人民，讓他們說話。」周厲王不聽勸誡。
西元前841年，忍無可忍的國人舉行起義，周厲王逃出京城，於是出現了以召穆公、周定公兩人共同執政的局面，史稱「共和」。
西元前828年，周厲王死在外地。召穆公、周定公共同輔佐周厲王之子姬靜即位，是為周宣王。
周宣王號稱中興賢王，頗受後世儒家推崇。
周宣王死後，繼位的周幽王又是一個昏君。據說為了討好寵妃褒姒，周幽王廢王后申氏，立褒姒為王后。後來，周幽王立褒姒的兒子姬伯服為太子，還想殺掉原太子姬宜臼。姬宜臼的母親申氏是申侯（申國國君）的女兒。西元前771年，申侯勾結犬戎攻打周朝首都鎬京，最終殺死周幽王。申侯與魯侯等諸侯擁立姬宜臼為王，是為周平王。
此時，周王室已經開始衰弱。外有犬戎侵擾，內有諸侯崛起，周天子所享有的天下共主的資格，已經名存實亡。
西元前770年，周平王為了躲避犬戎的逼迫，不得不放棄原首都鎬京，遷都至洛邑，從此周朝進入東周時期，春秋時代的大幕終於徐徐拉開。
▌Chapter 1 Brief Introduction to the Zhou Dynasty System
Briefly describe the history of the Western Zhou dynasty, and the related systems of the Zhou dynasty, such as the feudal system, the patriarchal clan system, the well-field system, etc.
◆Section 1 Preface
Regarding the beginning of Chinese history, there are generally two narrative approaches: one is based on relevant classical texts, starting from the “Three Sovereigns and Five Emperors” and focusing on the deeds of the figures like Yan Emperor, Yellow Emperor, Emperor Yao and Emperor Shun; the other is based on archaeological discoveries, starting from the Stone Age and focusing on the introduction of Neolithic cultures such as Yangshao culture and Longshan culture.
Since we do not intend to write a textbook-style general history of China, we have decided to skip the beginning of Chinese history and start directly from the Zhou dynasty.
Some might ask: Why not start with Xia Dynasty or Shang Dynasty, which preceded Zhou Dynasty?
There are two reasons: first, this book focuses on the figures and history since the Spring and Autumn period; second, in terms of cultural impact on later generations, Zhou Dynasty clearly surpasses the Xia and Shang dynasties.
The Zhou dynasty is divided into two periods: the Western Zhou and the Eastern Zhou, which is further divided into the Spring and Autumn and the Warring States periods.
The cultural influence of the Zhou dynasty on later generations is comprehensive. Here, we will briefly introduce some of the Zhou systems, such as the feudal system, the patriarchal clan system, the well-field system, and the rites and music system, etc.
Before discussing the Zhou systems, it is necessary to provide a brief overview of the history of the Western Zhou.
◆Section 2 Brief History of the Western Zhou
It is said that during the late Shang dynasty, King Zhou was self-indulgent and tyrannical, leading to a corrupt government and widespread discontent among the people. The Zhou state, located in the northwest (in present-day Shaanxi Province), had strengthened its power through the efforts of several generations. Seeing the decline of the Shang dynasty, the Zhou state prepared to launch a military campaign against it.
In 1046 BC, King Wu of Zhou led an army to campaign against King Zhou of Shang, and many feudal lords came to assist him. Upon reaching Muye, King Wu encountered the Shang army and a great battle ensued. Due to King Zhou’s loss of support from the people, many soldiers defected during the battle, causing the Shang army to collapse completely. Seeing the situation was hopeless, King Zhou committed suicide by setting himself on fire in the palace.
In the second year after the downfall of the Shang dynasty, King Wu of Zhou fell ill. His condition initially showed some improvement but soon deteriorated again. On his deathbed, King Wu was worried that his young son, Crown Prince Ji Song, would struggle to manage state affairs, so he entrusted his fourth younger brother, Ji Dan (known as the Duke of Zhou), to act as regent. Shortly after, King Wu passed away, and his son Ji Song ascended to the throne, becoming King Cheng of Zhou.
During the regency of the Duke of Zhou, he faced suspicion from King Cheng of Zhou and the Duke of Shao ( Ji Shi). His brothers, Guanshu, Caishu, and Huoshu, who were all discontented with him, took the opportunity to spread rumors that the Duke of Zhou was plotting to harm King Cheng.
The son of King Zhou, Wu Geng, discovered internal discord within the Zhou dynasty and believed there was an opportunity to exploit. He united with seventeen former vassal states in the east to rebel against the Zhou. The Duke of Zhou, first confided his concerns to the Duke of Shao, hoping they could work together to overcome the difficulties. Subsequently, the Duke of Zhou personally led an army eastward and quickly suppressed Wu Geng’s rebellion. He executed Wu Geng and Guanshu, dismissed Caishu and Huoshu, and destroyed the seventeen former vassal states of the Shang dynasty.
In 1021 BC, King Cheng of Zhou passed away, and his son, Ji Zhao, ascended to the throne as King Kang of Zhou. During the forty-six years of King Cheng and King Kang’s reign (1042 BC - 996 BC), the political situation became increasingly stable, and the people lived in peace and prosperity, which is known as the “Rule of Cheng-Kang” in history.
In 877 BC, King Li of Zhou ascended to the throne. King Li of Zhou was a tyrant, and the people were very dissatisfied with him, gossiping widely. The Duke Mu of Shao said to King Li, “The people can no longer endure your decrees!” Enraged, King Li summoned a wizard from the state of Wey and ordered him to monitor the people, commanding that anyone who spoke ill of him be captured and killed. As a result, the people dared not speak freely; when acquaintances met on the road, they only exchanged glances. King Li was pleased and said to the Duke Mu of Shao, “I have silenced the people’s discussions; they no longer dare to speak!” The Duke Mu of Shao replied, “This is merely stifling their voices. Stifling the people’s voices can have more serious consequences than blocking a river. When a blocked river breaks free, it will surely drown many; the same goes for the stifled voices of the people. Thus, those who manage rivers must clear blockages to keep the water flowing, and those who govern the people must encourage them to speak.” King Li ignored this advice.
In 841 BC, the frustrated people staged a rebellion, forcing King Li of Zhou to flee the capital, which led to a situation where the Duke Mu of Shao and the Duke Ding of Zhou jointly held power, known in history as the “Gonghe Regency”(or Joint Governance).
In 828 BC, King Li of Zhou died in exile. The Duke Mu of Shao and the Duke Ding of Zhou assisted King Li’s son, Ji Jing, in ascending the throne, who became King Xuan of Zhou.
King Xuan of Zhou, known as the “Virtuous King of the Revival”, was highly esteemed by later Confucian scholars.
After King Xuan’s death, he was succeeded by King You of Zhou, who was a foolish ruler. It is said that in order to please his favored concubine, Bao Si, King You deposed Queen Shen and made Bao Si the new queen. Later, King You designated Bao Si’s son, Ji Bofu, as the crown prince and even plotted to kill the original crown prince, Ji Yijiu. Ji Yijiu’s mother, Queen Shen, was the daughter of Marquess Shen, the ruler of Shen State. In 771 BC, Marquess Shen colluded with the Quanrong tribe to attack Haojing, the capital of Zhou Dynasty, ultimately killed King You. Marquess Shen, along with other feudal lords, supported Ji Yijiu as the new king, marking the start of King Ping of Zhou’s reign.
By this time, the Zhou royal family had begun to weaken. Externally, the Quanrong was invading, and internally, feudal lords were rising. Zhou Sovereign’s status as the ruler of the world had become merely nominal.
In 770 BC, in order to escape the pressure from the Quanrong, King Ping of Zhou had no choice but to abandon the original capital, Haojing, and relocate the capital to Luoyi. From then on, the Zhou dynasty was referred to as the Eastern Zhou, marking the gradual opening of the Spring and Autumn period.
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