readx;? There are more than 100 monuments in the courtyard of Bigan Temple. Pen | fun | pavilion www. ｂｉｑｕｇｅ。 In particular, the Northern Wei Dynasty Xiaowen Emperor Tuoba Hong's "Hanging Biganwen" tablet, which was listed as a provincial key cultural relic in 1963. This is a collection of stone carvings of high literary and calligraphic value. The collection of gold and stone in the past dynasties is mostly included, and it is as famous as the twenty products of Luoyang Longmen.

Bo Yi Shuqi thought that Zhou's practice of replacing Shang was too shameful, and vowed not to eat the grain of the Zhou Dynasty again. But at that time, all parts belonged to the Zhou Dynasty. They went to Shouyang Mountain to pick vetches to eat. When they were picking weeds, they sang a song and said, "Go up to that western mountain, pick weeds here." I really don't understand that it is right to use the means of violence to change the situation of rape? Emperor Shennong, Yu Xia! I am afraid that there will not be such a prosperous era. It's a shame that we're going up there, and my life is coming to an end. So he starved to death on Shouyang Mountain.

Their behavior of giving up the country and not eating Zhou Su and martyrdom has been highly praised by Confucianism. When Zigong asked Confucius, "Who is Uncle Boyi?" Confucius immediately replied, "The sages of the ancients are also." He asked, "Don't they regret what they have done?" Confucius said, "They seek kindness and receive it, and they have nothing to regret." Later, he further said: "Qi Jinggong has a horse Qiansi, and on the day of death, the people have no virtue and are praised." Uncle Boyi is hungry under the first sun, and the people are now called it, and it is said to be with. ”

What are the influences of the thoughts and behaviors of Boyi and Shuqi on the formation of Confucius's Confucianism? We can analyze them from the following aspects. First, "benevolence". The brothers Boyi and Shuqi gave up the country, which fully embodied the moral standard of "benevolence". Confucius also praised them for "seeking benevolence and reaping benevolence." The core and highest moral standard of Confucius's Confucianism is also "benevolence". Second, "righteousness." Let the country, first of all, the word "righteousness" come first, and the behavior is extremely noble. Third, "rites". Boyi and Shuqi "shame Zhou Su", and would rather die of Quanren, in the words of Confucius, "do not lower their ambitions, do not humiliate their bodies". This is the "rite" advocated by Confucianism. Fourth, "filial piety". Boyi respects his father's order, and would rather not be a king than go against his father's wishes, which is "filial piety". Brothers let the country go, reflecting the "cowardice". It is not difficult to see that the main essence of Confucius's Confucianism can be found in the thoughts and behaviors of Boyi and Shuqi. From these corroborations, it can be seen that the thoughts and behaviors of Boyi Shuqi are the foundation for the formation of Confucian Confucianism, which is the source of morality in the Eastern world. Bo Yi Shuqi's thoughts and deeds are worthy of the name of the Oriental Deyuan.

In the summer and April, King Wu of Zhou returned to Fengyi (the west bank of the Feng River in Chang'an District, Xi'an, Shaanxi) to offer sacrifices to the Taimiao of the Zhou people.

After the destruction of the Yin Shang, on the question of how to deal with the remnants of the Yin Shang and the upper nobles, King Wu divided the place directly ruled by the Shang Dynasty into three parts, Shao was in charge of Shu, Wei was in charge of Shuxian, and Yong was in charge of Shudu, known as the "Three Supervisors" in history, in order to monitor the movements of the remnants of the Shang Dynasty.

King Wu of Zhou was relieved to go hunting in the land and make "Great Martial Music".

In the thirteenth year of King Wu of Zhou, the king of the Chao clan came to make a pilgrimage.

At this time, Weizi, who originally hoped to borrow Zhou Bing to help him seize the throne, was disappointed, King Wu of Zhou had become the de facto co-master of the world, but he lacked a name, and Weizi knew what he should do to get the greatest benefit.

Weizi held the ritual vessel of the temple of the Shang royal family and came to the military camp of King Wu to express his surrender. He bare his upper body, his hands tied behind his back, kneeling on the ground, someone on the left leading the sheep, and someone on the right Bingmao, pleading guilty to King Wu. King Wu released him and still appointed him as a secretary (deputy minister) to restore his original title as a sign of leniency.

Weizi's behavior swept away all obstacles to King Wu of Zhou's claim to be the Son of Heaven in one fell swoop, which was equivalent to offering the jade seal of the country. King Wu of Zhou gained legitimacy to become the Son of Heaven.

After King Wu of Zhou received the ritual vessels of the Shang Dynasty, he welcomed the ancestors of the Shang Dynasty into the Taimiao to show that he had inherited the unification of the Shang Dynasty. After that, King Wu of Zhou was called the Son of Heaven.

The last kings of the Shang Dynasty reluctantly defeated Dongyi with all their life's work, so that the Zhou Dynasty was given the opportunity to attack and destroy the Shang. The sudden demise of the Shang Dynasty inevitably led to the re-emergence of Dongyi. Zhou's national strength is actually far inferior to Shang, and Shang poured all his national strength to pacify Dongyi, and Zhou couldn't help but go all out.

When King Wu of Zhou defeated the "Dayi Shang" with the "small state Zhou", in order to learn the lessons of the fall of the Shang Dynasty and govern the country well, King Wu visited Taihang, found Jizi in Lingchuan, and earnestly asked for advice on the principle of governing the country.

King Wu asked Jizi about the reason for the demise of Yin Shang, but Jizi did not speak because he was unwilling to speak ill of his homeland. King Wu also realized that he had lost his words, so he asked him how to govern the country according to the mandate of heaven. Jizi then stated the "Hongfan Jiuchou" handed down by Xia Yu to King Wu, and the history called Jizi Mingyi.

Jizi was a great thinker in the last years of the Shang Dynasty and a representative of Confucianism in the early days, and appeared in Chinese history and Chinese thought and culture as a philosopher, politician, representative of Yin Shang ideology and culture, and representative of ancient Chinese intellectuals. His learning, his character, and his influence have not been properly commented on for a long time.

As mentioned earlier, the main idea of Jizi originated from Dayu's "Hong Fan" and was further developed.

When the Shang and Zhou dynasties changed, Jizi took advantage of the chaos to flee to Jishan (now Lingchuan Qizi Mountain) and lived a short secluded life.

The basket uses those natural black and white stones to place hexagrams and occupy squares, so as to observe the celestial phenomena and understand the movement of the stars, the four seasons of heaven and earth, the five elements of yin and yang, and the principle of the cycle of all things. This is where Go comes in.

During his house arrest in Jizitai (Xihua County, Henan) and during his reign in Jishan, he conducted a more in-depth study of the book "Hong Fan", and systematically summarized and improved it in combination with the experience of the Xia and Shang dynasties.

"Hong Fan" is said to have been made by Dayu, as mentioned above. It was the basic guiding ideology of the political system of the Xia Dynasty and the Shang Dynasty.

Hong Fan Jiuchou's place in the history of Chinese thought is really incredible. It expounds the administrative methods, administrative guidelines and administrative decision-making methods, and is an administrative law of the **** dynasty of China, which is of special significance to the formation of Chinese **** society, and also lays the foundation of the five elements of yin and yang, and provides a framework for traditional thinking of the Chinese.

Judging from the content of Hong Fan Jiuchou, it covers all the practical content of life such as the natural world, human body, behavior, governing the country and the people, political program, astronomy, almanac, fundamental principles, human virtue, climate signs, types of blessings and misfortunes, etc., but it is by no means knowledge in the sense of Western epistemology, but an accumulation of experience completely for practical purposes. Hong Fan Jiuchou is actually a summary of the experience of speaking to the king in terms of social and political order. In his article "The Origin of Confucianism", Chen Lai said, "The fact that all the ancient Chinese apocalyptic documents focused on social affairs cannot but say that the Chinese people have a unique cultural attitude and cultural spirit. ”