What is the change in Shang Zhou? What is the content and significance of the changes in the Shang a

Recommend "On Social Change on the Occasion of Business Week" Shen Changyun.

1. The historical background of the changes during the Shang Zhou Dynasty.

Second, the content of the change on the occasion of the business week.

3. The nature of the changes during the Shang and Zhou dynasties and their important historical position.

**Photocopy of "Ask Homework** on.

What has changed? To tell about the Yin Shang Zhou, we first enter the background, and we must know that the "witchcraft" atmosphere of these three dynasties is particularly strong. The first thing I want to say is what has changed in culture.

At this time, it is not appropriate to talk about culture, because we must know that there is no culture at all in Yin and Shang. This is why the academic community has not acknowledged the existence of Xia Shang, because there is no actual record of the existence of the Zhao Chao, which can be speculated. Then the change of Shang and Zhou is Wang Guowei.

Mr. said: "The political and cultural changes in China are not the same as in the Yin and Zhou periods. "Zhou Dynasty.

changed the system, from the concept of brother to brother to father and brother, and the world, etc. This is also the reason why the Zhou Dynasty was able to stabilize the world, and the Zhou Dynasty lasted longer than any dynasty exists today, which of course is inseparable from the reasonable system formulated by Zhou. First, let's talk about the system of the death of the Father and the Son.

The literal meaning of the brother dies and becomes the father's dead brother and is very well understood, but I think it implies that the family model will appear later in the great unification.

The logic of domination. First of all, there is a relationship of blood, which is the most basic. The elder brother and the younger brother are naturally related by blood.

But it is often a half-relationship, that is, the king has many concubines. In order to maintain their position, the concubine would bear children for the king, and in most cases sons. Suppose that you are now the youngest son of the king, and your brother has died, and the position of king is now vacant.

Because you are the youngest son, there will be other brothers above you, and when you ascend to the throne, I don't know when! In the Zhou Dynasty, it gradually changed to the death of the father and the son, first of all, the relationship between blood. It seems that the blood relationship is not close to **, the brother and the heir facing are half-brothers, and the father's dead brother and the face are also half-brothers.

But in fact, it is the "selfishness" of rights! Why? Another condition for the "son" to be succeeded by the father is the eldest son.

This is the most important point in this policy, which means that the choice is no longer about "age". Although there are problems in this, the age of the eldest son has also become a problem. But let's not talk about that now.

In this way, I think it completely avoids the chaotic situation caused by the power struggle between the brothers of Yin Shang later. There was a point of view mentioned earlier, which contributed to the formation of the later great unification. Why?

Great unification is the sole power, and the succession of the father and the son is to make the right more and more "selfish". This has slowly formed the so-called family structure, in addition to the bloodline, the most critical point is the change of culture. In Yin Shang, the most important thing is to be successful, and although there are also elements of success in the Zhou Dynasty, they have begun to slowly pay attention to status and age.

Here I can't help but think of the later imperial examination system.

<> Shang Dynasty was a dynasty that believed in ghosts and gods, and loved divination in every detail, in addition to divination, it also liked human sacrifice and human martyrdom. In Wuguan Village, the tomb of Wu Ding, the mother of the Shang Dynasty, was found, and 390 human heads were stacked on the tomb road. Similarly, 641 skeletons were excavated near the B20 group of temples in the Yinxu Palace in Anyang.

In the Shang Dynasty, people were martyred in various scenes, take the Hail Dan Hall of the Repair Palace as an example, when laying the foundation, a small child should be buried in each of the four corners of the palace to be stirred, and they should be placed under the pestle, and two people should be buried inside and outside the door when the gate is opened, and another person should be killed when the beam is built, and people should be killed when it is completed. Although most of these martyrs were prisoners of war, this extreme worship of ghosts and gods and contempt for human life was very ignorant and cruel. The abstract and bizarre beauty of the dragon pattern and gluttonous pattern on the bronzes of the Shang Dynasty reflects the mentality of the rulers, which is to make people feel awe of sacrifices and use the belief in ghosts and gods to maintain their rule.

In the Western Zhou Dynasty, although the phenomenon of human martyrdom has not been eliminated, the state attaches more importance to the order and law between heaven and earth, and does not advocate killing people when sacrificing, but making rituals and music, singing praises to Wende, and bringing everyone into a solemn and beautiful situation through good ceremonies and **, so as to achieve the purpose of cultivating and educating the people, which is the same as cultivating patriotic feelings through the flag-raising ceremony. Compared with the eerie and terrifying belief in ghosts and gods in the Shang Dynasty, this kind of ritual and music civilization that follows the route of harmony, tolerance and moral education is a big step towards civilization.

The Lile civilization attracted and tolerated many people to come together because they had a common culture and common beliefs, and in this way, as early as the mid-to-late 9th century BC, this group of people slowly developed into a nation, the Han nation.

Therefore, Mr. Wang Guowei commented that the changes in Yin and Zhou were unprecedented in history.

The cultural changes during the Shang and Zhou dynasties were mainly due to the development of the patriarchal system.

The patriarchal system evolved from the patriarchal patriarchal system of the clan society, and was a system in which the royal nobility distributed state power according to blood relations in order to establish hereditary rule. It is characterized by the integration of the clan organization and the state organization, and the complete unity of the patriarchal and political hierarchies.

This system was established in the Xia Dynasty, developed in the Shang Dynasty, completed in the Zhou Dynasty, and influenced the later feudal dynasties. According to the patriarchal system of the Zhou Dynasty, the clans were divided into large and small clans. The king of Zhou called himself the Son of Heaven and called the great sect under the rough elimination of the heavens.

The sons of the Son of Heaven other than the eldest son were made princes. The princes were small sects to the Son of Heaven, but they were large sects in his fiefdoms. The other sons of the princes of Bench Town were given the title of Prince.

Doctor Qing was a small sect to the princes, but he was a large sect in his estate. The same is true from doctors to scholars. Therefore, the eldest son of the nobles is always the eldest son of the clan (zongzi) who is judged by different ranks.

The Great Sect not only enjoyed the right to rule over the members of the clan, but also enjoyed political privileges. Later, the rulers of various dynasties reformed the patriarchal system and gradually established a feudal patriarchal system composed of political power, clan power, divine power, and husband power.

The Shang Dynasty was a dynasty that believed in ghosts and gods, and witchcraft was very powerful. It loves every detail of divination. In addition to divination, it also enjoys human sacrifice and martyrdom.

In the tomb of Musi Wuding of the Shang Dynasty found in the village of military attaché, there are 390 human heads stacked on the tomb road. Similarly, 641 skeletons have been excavated near the ancestral hall group of the B-20 group of the Yinxu Palace in Anyang.

In the Shang Dynasty, martyrdom appeared in various scenes. Take, for example, the repair of palaces. When the foundation stone was laid, a child was buried in each of the four corners of the palace and placed under a pestle.

When installing the door, two people are to be buried inside and outside the door, one person is killed when the beam is on, and one person is killed when it is finished. Although most of these buried people were prisoners of war, this extreme worship of ghosts and gods and contempt for human life was very ignorant and cruel. The abstract and eerie beauty of the dragon and gluttonous patterns on Shang Dynasty bronzes reflects the mentality of the rulers, which instilled awe in the sacrifices and used the belief in ghosts and gods to maintain their rule.

During the Western Zhou Dynasty, although the phenomenon of martyrdom was not eliminated, the Guoqiao Naijia paid more attention to the order and law between heaven and earth, and did not advocate killing people during sacrifices. On the contrary, the system of ritual music celebrates literature and morality, and brings everyone into a solemn and beautiful state through good rituals and **, so as to achieve the purpose of edifying and educating the people. This is the same patriotic feeling that we have through the flag-raising ceremony.

Compared with the gloomy belief in ghosts and gods in the Shang Dynasty, this kind of ritual and music civilization that takes the route of harmony, inclusiveness, and moral education is a big step towards civilization.

Civilization attracts and embraces a lot of people to come together because they share a common culture and beliefs, and so on. As early as the mid-to-late 9th century B.C., this group of people slowly developed into a Han people.

Therefore, Mr. Wang Guowei believed and evaluated that the changes in Yin Zhou were unprecedented.