readx;? Yin is the coexistence of the younger brother and the younger son, which led to the "Ninth Rebellion". The pen "Fun" Pavilion www.biquge.info pass on the younger brother after all, this is the law of biology. There is a contradiction between passing on the son and the younger brother, passing on the young and passing on the virtuous. There is a contradiction between the son of the younger brother and the son of the younger brother. The existence of these contradictions often leads to royal disputes, which in turn lead to the decline of royal power, and the state will not be long in coming.

After the Yin Dynasty from Kangding, after Wuyi, Wending, Diyi, and Dixin, the system of passing on the younger brother was obviously abolished and the system of passing on the son was established. From the patriarchal system, it is inevitable to deduce the strict etiquette law of maintaining the hierarchy of the father's respect for the son, the brother's respect for the brother, the respect for the Son of Heaven, and the humility of the princes. This ritual is the externalization of subordination. In turn, it played a role in consolidating the patriarchal system, and its purpose was to maintain the patriarchal system and maintain the rule of Zhou Tianzi.

If Zhou Tianzi can grant the people and the territory, it must be based on the premise that the land is owned by the state. "Under the world, it is not the king's land, and the shore of the land is not the king's minister. ("The Book of Songs, Xiaoya, Beishan") is not fiction in the era when Zhou Gongwen's martial arts were at their peak. The "no smoth in the field" derived from this, and the land is not allowed to be bought and sold, I am afraid that it also comes from the Duke of Zhou.

The Duke of Zhou was able to grant Jiang Taigong the privilege of exclusivity, so the "Lile Conquest from the Son of Heaven" was probably established in the era of the Duke of Zhou or earlier and was enshrined by the Duke of Zhou. In order to strengthen the central dynasty's rule over the localities, the systems of canonization, hunting, pilgrimage, and tribute were also likely determined by the Duke of Zhou on the basis of summarizing the experience of the previous generations.

The Zhou Gong system ceremony is one of the most important achievements of Zhou Gong's life. In order to meet the needs of arranging the sacrificial order, according to the blood relationship and hierarchical status, the Zhou Gong "system ceremony" was to formulate different behavioral norms between the superior and the inferior, between the elder and the young, and between relatives and relatives. The "rites" of the Duke of Zhou diluted the original meaning of "blessings to the gods", starting from stipulating the etiquette that people of different identities should follow, and finally became the basis and standard of the patriarchal hierarchy.

Wang Guowei said: "The system of the Zhou people is very different from that of the merchants, one is the system of establishing sons and heirs, the system of patriarchal mourning clothes is born from the right, and the system of feudal children is born from the right, and the system of the princes and princes. Second, it is said that the number of temples is system. Third, it is said that the system of not marrying with the same surname. These social systems are different from those of the Yin people, although they were not necessarily formulated by the Zhou Dynasty during the ritual system but gradually formed in specific practice, but the actions of the Zhou Gong during the regency laid the foundation of the Zhou Dynasty's social system.

It can be seen that the Zhou metric system of ritual music is not an unprecedented innovation, but on the basis of summarizing the experience of the predecessors, the profit and loss of the Xia * Shang old rituals, combined with the original habits of the Zhou people, formulated a set of adjustment of the patriarchal ethics system and behavioral norms system.

In terms of political power and the construction of various systems, the Duke of Zhou inherited the system of profit and loss of his predecessors, and formulated a complete set of rules and regulations, such as the feudal system, the patriarchal system, and the well field system, which were in good order, so that politically there was a distinction between the monarch and the minister, and there was a difference between the upper and lower levels: in the patriarchal law, there was a difference between large and small clans; and in the economy, public land and private land were divided, so that the people would not lose their land.

Zhou did not establish the eldest system before the Duke of Zhou, and it was not Taibo and Zhongyong who succeeded the prince, but Ji Li. King Wu has a brother named Bo Yi Kao, but King Wen takes King Wu Ji Fa as the crown prince. Since the Duke of Zhou, the successive "King Cheng, King Kang, King Zhao, King Mu, King Gong, King Yi", except for King Xiao until King You, are all descendants, this system is the establishment of the primogeniture inheritance system should be attributed to the Duke of Zhou. After the establishment of the primogeniture system, only the eldest son had the right to inherit, so that the brothers of the branch were legally exempted from competing for the throne, and played a role in stabilizing and consolidating the order of the ruling class. The primogeniture system is the core of the patriarchal system. The Duke of Zhou combined the patriarchal system with the political system to create a complete superstructure that served slavery. Zhou Tianzi is a big sect in the world, and the princes surnamed Ji are small sects to Zhou Tianzi. And these princes are big sects in their own feudal countries, and the same surname is a small sect, so they form a pagoda-shaped structure, and its top is Zhou Tianzi. One of the purposes of the Zhou Dynasty's feudal princes with the same surname was to form this political structure that was united by blood ties, which was a big step forward from the alliance form of the Yin Dynasty. The Zhou Dynasty did not marry with the same surname, and Zhou Tianzi regarded the princes with different surnames as nephews and uncles. Blood marriage relationships formed the ruling system of the Zhou people.

As a "human unavoidable" happiness, it is developed with human civilization. In China, if we count from the Jiahu bone flute to form a complete scale form, music in China for at least 9,000 years, music not only reflects and expresses human emotions, but also shows a variety of functional meanings, but music for ritual use should indeed be so prominent from the beginning of the Zhou Dynasty. Music does not matter about etiquette and customs, when music and ritual rituals are necessary and fixed for the use of the formation of norms and styles, when according to the concept of hierarchy in the use of the number of musical instruments and the number of people carrying music and dance, it has become a fixed trend under the concept of "for use".

As a result, the Chinese tradition of using music has formed two dominant veins, or two major systems, namely ritual music and folk music. The so-called music division between etiquette and vulgarity, it is precisely because of the etiquette system with music to show the meaning of vulgar music, there is no etiquette and no vulgarity, in this sense, Zhou is the precedent of functional music classification in the national sense.

Taking the fall of the Shang Dynasty as a reference, the Duke of Zhou paid special attention to the political and moral education, governance education and diligent government education of the nobles and their children, and demanded "respecting virtue and protecting the people", "Mingde is worthy of heaven", "Mingde is prudent in punishment", "filial piety and virtue", "Li Nong has no escape", etc., advocated giving full play to the educational role of "Song" and "Huan" on slave owners and commoners, and put forward the principle of judging and selecting officials based on their performance.

On the basis of inheriting the "Wan" dance, Zhou Gong first presided over the production of the martial dance "Xiang", which praised the martial arts of the martial arts, and the literary dance "Drinking", which expressed the division of duties and rule of Zhou Gong and Zhaogong, which were collectively called "Dawu".

Zhou Gong promulgated the standard of weights and measures.

According to "Shangshu Luohe": "In December of that year, Luoyi was initially completed. The Zhou Dynasty held a grand celebration ceremony. The Duke of Zhou led the hundred officials to familiarize them with the etiquette in the old capital, and then followed the king to Xinyi. King Zhou Cheng began to receive the princes with Yin rites in Xinyi, and sacrificed to King Wen in Luoyi, the new capital, and these rituals were very grand and orderly.

At this time, King Cheng had reached adulthood, and Duke Zhou decided to return to King Cheng and began to discuss the steps of returning to power with King Cheng.

In February, King Zhou Cheng arrived at the former capital Fengyi and offered sacrifices to the Taimiao.

In March, King Cheng of Zhou summoned Duke Kang (Emperor of Weiguo) to Luoyi to meet, and King Cheng of Zhou thought that Duke Kang was trustworthy, so he summoned him to the court and appointed him as his pro-government minister, Sikou, and Wei Guo was ruled by the son of Duke Kang.

On Jiazi Day, the Duke of Zhou announced to the officials that a sacrificial ceremony would be held after the initial completion of Chengzhou City, and the government would be returned to King Cheng of Zhou.