A Mencius once said, "Rites, doors." For Confucianism and Chinese history and culture, Mencius's assertion is very appropriate, and contains a lot of meaning and space that can be derived. In the author's opinion, Li is indeed entering the "door" of Confucianism and Chinese culture, and entering this door, the inside is full of winding paths, and there are other holes, which can fully grasp the mysteries of Confucianism and Chinese culture; If you do not enter through this gate, you will not see the beauty of the temple and the wealth of all officials (use Zigong to evaluate the Confucius language, see "Analects of Confucius"), and the understanding of Confucianism and the grasp of Chinese culture will always hover around the periphery, and the true meaning cannot be seen. For this reason, most ancient and modern scholars admit that etiquette is an important feature of Chinese culture, and it is impossible to study Confucianism and study Chinese history and culture without talking about etiquette. So, how should we understand etiquette as a characteristic of Chinese culture? The ancients in historical situations were actually aware of this problem, and they talked about the importance of etiquette, generally from two aspects. First, it believes that etiquette is juxtaposed with heaven and earth, highlighting the importance of etiquette, such as the "Zuo Chuan" records people's views in the Spring and Autumn Period: "Fu Li, the scripture of heaven, the righteousness of the earth, and the deeds of the people." (Zuo Chuan Zhao Gong Twenty-five Years) The Book of Rites also says: "It is the rite of the old husband, which must be based on the first year, divided into heaven and earth, turned into yin and yang, changed into four times, and listed as ghosts and gods." In traditional Chinese thinking, heaven and earth are great. It is natural to think that etiquette is juxtaposed with heaven and earth, which is the best illustration of the importance of etiquette. Second, it is believed that etiquette has appeared since the beginning of human civilization, highlighting the longevity of etiquette in Chinese history and culture. For example, in the Book of Rites, different statements such as the beginning of rituals and diets ("Liji Li Yun") and the difference between men and women ("Li Kei Nei Zhi") are put forward. Du You further concluded in the Tongdian: "Since Fuxi, the five rites have been revealed. When Yao Shun is over, the five gifts are prepared. 380719 according to this statement, etiquette is a symbol of the emergence of civilization, and its history is long and of great significance. Although the traditional view that rituals originated from the beginning of human civilization is very meaningful, if viewed from a strictly academic point of view, it is actually mostly speculative, and it seems a bit rough in the context of academic development since modern times. In the development of modern historiography, scholars have combined new materials and theories to transform this question into a discussion of the origin of rites, and have made great breakthroughs and progress. Wang Guowei combined with the study of Yin Wubu Zhi to further investigate the origin of rites, and believed that rituals originated from religious rituals. In fact, this statement is a further implementation of the "Shuowen Jizi". The "Shuwen Jie Zi" pointed out: "Rites, fulfillment, so things are blessed by God." From Shi Cong Feng. Feng Yisheng. Toyobu: 豐, the instrument of ritual also. This is to say that rituals originated from religious rituals that worship the gods for blessings. Wang Guowei believes that the ancient characters of rites "are all like two jades in the shape of a vessel." The ancients used jade to salute, so the "Shuowen" is called 'Feng, the instrument of rituals', and it is said to be ancient." The original meaning of the ritual is to hold two strings of jade in a vessel to sacrifice to the gods. Later, it also referred to the sacrifice of wine to the gods, and later all sacrifices to the gods were called rituals. 380720 Wang Guowei used the study of oracle bones to investigate the origin of rites from the perspective of philology, which supported the view of "Shuowen", which was affirmed by many later scholars and became a more common view in the academic community. 380721 in addition, there is another view that is also more representative, that etiquette originated from the customs and habits of primitive society, which is most typical of the series of articles in Mr. Yang Kuan's "New Exploration of Ancient History". Through his research on the origins of ancient crown ceremonies, field ceremonies, township drinking ceremonies, and shooting ceremonies, Mr. Yang believes that "the origin of rituals is very early, and as far back as primitive clan communes, people have become accustomed to adding important actions to special etiquette. ...... These rituals have not only long been a traditional habit of social life, but are often used as a means of maintaining social order, consolidating social organization and strengthening ties between tribes. After entering class society, many rituals are still used by everyone, and some of them are often used and changed by the ruling class as a means of consolidating the internal organization of the ruling class and ruling the people." "The 'Zhou Rite' promoted by the aristocracy of the Western Zhou Dynasty has its long historical roots, and many specific rituals and ceremonies are transformed from the etiquette of the late Zhou Dynasty." 380722 believes that rituals originated from religious sacrificial rituals, or from the customs and habits of ancient society, which are further discussions on the origin of rites by scholars from a more empirical and scientific perspective in modern times, and have made a qualitative leap compared with the various views in traditional ritual books. However, whether it is the traditional view that ritual originated from diet, the difference between men and women, or further believed that ritual originated from religious sacrifice rituals, or customs and habits formed in ancient society, these are actually cultural phenomena common in human society, and if only in these aspects, they are not enough to highlight the importance and uniqueness of etiquette in Chinese culture. We believe that there are two important reasons why rites are unique in Chinese history and culture, and have an important position and significance. First, although rituals originated from some customs and habits gradually formed by people in ancient society, or religious sacrifice rituals, after the production of the Duke of Zhou and the inheritance of Confucius, rites were incorporated into Confucianism and became an important content of Confucianism. Ancient Confucians unanimously believed that the Duke of Zhou had "made ritual music", and the splendid and grand system of ritual music in Western Zhou was created by the Duke of Zhou. In fact, historically, it is impossible for the Duke of Zhou to personally formulate a complex and meticulous etiquette system, nor to create the "Rite of Zhou", but the Duke of Zhou is a key figure in the development of the rite. Confucius once said that the rites of the three generations are developed by "profit and loss", and "the supervisor of Zhou is in the second generation" (Analects of Eight Dynasties), and the rites of Zhou are the inheritance and development of the rites of the second generation of Xia and Yin and the culture of the second generation, from this point of view, the Duke of Zhou, as the core figure in the political and cultural aspects of the early Western Zhou Dynasty, although it is impossible to personally formulate the etiquette system of Zhou one by one, but he has some gains and losses on the etiquette system, and the principle of formulating the etiquette law of Zhou, which should be reasonable. Therefore, we should have a comprehensive and broad understanding of Zhou Gong's "making ritual music". As Mr. Gu Jiegang said: "The matter of 'Zhou Metric Ceremony' should be affirmed", and the etiquette system at the beginning of Zhou "Since there are gains and losses, there must be elements of creation, so it cannot be said that it is the system of Zhou Gong". 380723 we should understand the Zhou metric system of ritual music from this perspective. Confucius lived in the late Spring and Autumn Period, when etiquette and happiness collapsed, and he admired the "melancholy and civilized" Zhou Li, and Confucius's lifelong ambition was to "follow the Zhou" (Analects of the Eight Emperors) and repeat the Zhou Li. Confucius believed that rigid ritual texts were not true rituals. Confucius linked the traditional study of etiquette with the Confucian study of benevolence, so in the Confucianism pioneered by Confucius, benevolence and propriety are two important pillars and two important levels, one of which is indispensable. Although the development of Confucianism in later generations emphasized two aspects at different stages, it was by no means abandoned, and rites were always an important part of Confucianism. After the production of the Duke of Zhou and the inheritance of Confucius, rites are not only various rituals such as crown and funeral sacrifices originating from ancient society, but also become an important feature of Confucianism and an important content of Confucian inheritance. The combing and examination of the three "rites" documents by successive generations of Confucian scholars and the discussion of the ancient etiquette system gradually developed into Confucian etiquette. In addition, as pointed out above, the ancients believed that ritual is juxtaposed with heaven and earth, and its rich ideological connotation is not enough to show such a statement without sufficient argumentation. The theoretical interpretation of rites was mainly completed by later generations of Confucianism, and successive generations of great Confucians have profound interpretations of rites, thus forming a rich idea of etiquette in Confucianism, which is not only an important part of Confucianism, but also has a great influence on traditional Chinese philosophy, and also makes rites an important feature of Chinese philosophical thought. Second, etiquette is not only a specialized study inherited from Confucianism, but also has an extremely far-reaching impact on the development of ancient Chinese society and politics, and etiquette has become an important feature of China's political history. As early as the pre-Qin period, people had already recognized that rites had clear political meanings, such as: "rites, through the state, fixed society, order the people, and benefit the heirs." ("Zuo Chuan Yin Gong Eleventh Year") "Rite, the country no Kanya. ("The Eleventh Year of Zuo Chuan, Duke Xuan") "The Rite, the Great Handle of the King." So don't be disgusted, ghost god, test the system, don't be benevolent and righteous, so govern the government and the king also. "Etiquette is to Zhengguoye, Juheng is to light and heavy, rope and ink are to Qu Zhiye, and rules are to Fang Yuanye." "The destiny of man is in heaven, and the destiny of the kingdom is in the rite." ("Xunzi Qiangguo") "The rite, so the imperial people; Breech, so the imperial horse also. Those who are rude and able to govern the country are not heard of. The reason why rites can govern the country is because rites are a symbol of power. 380724 rituals have rich and clear political implications. According to Sima Qian's view, Qin's imperial rites were "the etiquette of the six kingdoms in Si Nei, choosing its good, although it was not in line with the holy system, its honored princes and ministers, and the imperial court was prosperous, since ancient times" ("Shiji Lishu"), Qin rites were made by mixing the etiquette of the six kingdoms under the premise of distinguishing the order of honor and inferiority. The Hanyi made by Shusun Tong was made on this basis by increasing or decreasing profits and losses. Liu Bang, the founder of the Han Dynasty, and his followers were all from the lower strata of society, and after they overthrew the Qin Empire, although they abolished Qin's harsh punishment laws and regarded "simplicity" as a priority, they were deeply afflicted by Gaozu above the imperial court, "the group of courtiers drank and fought for merit, drunk or shouted, and drew their swords and hit pillars" ("Shiji Shusun Tonglie"). Seeing this situation, Confucian uncle Sun Tong felt that it was not only detrimental to the majesty of the empire, but also to the long-term peace and stability of the imperial court, so after obtaining the consent of Emperor Gaozu, more than 30 Lu Zhusheng and more than 100 scholar disciples, exercised for more than a month, and formulated the Han imperial rites. This set of ceremonies was honorable and orderly, and after the exercise, Gao Zu even said: "I am known today as the noble emperor." ("Shiji Uncle Sun Tongli Biography") What made Liu Bang feel that the honor of being an emperor was, of course, the majesty of the etiquette system. The imperial rites of the Qin and Han dynasties were also the state ceremonies of the time, including "the order of the honor and humility of the courtiers and courtiers, and the distinction between the lower and the Li Shu Che Yu clothes, palace food, marriage, and funeral sacrifices" ("Shiji Lishu"). After the Wei and Jin dynasties, the production of national etiquette has been further developed, and its main manifestation is the formation of a strict and complete five-rite system on the basis of the "Five Rites" of the "Rites of Zhou", which is used as the etiquette of each period. The ceremonial system at the national level not only belongs to the country's great economic law and is of great significance in the country's political development, but also the production of the ceremonial system in previous dynasties has mostly been completed under the guidance of Confucianism. In addition, the codes of law of successive dynasties were also clearly influenced by rites, which were the guiding ideology of ancient Chinese law, which is also recognized by most scholars. 380725 From this point of view, Confucian etiquette dominated the development of the history of ancient China's political system, giving ancient Chinese political culture distinctive characteristics. To sum up, etiquette is an important feature and main content of Confucianism, and the rituals formed under the guidance of Confucianism run through the development of ancient Chinese history after the Qin and Han dynasties. The study of etiquette is not only an important aspect of traditional Chinese thought and scholarship, but also a guideline for guiding the country's politics and people's life. From these two aspects, etiquette is not only a cultural form shared by all human societies, but also has an important position and influence in traditional Chinese ideology and culture. It is in the latter sense that we can say that etiquette is an important feature of Chinese culture and the "door" to understanding Confucianism and Chinese cultural traditions. Rites are an important content and essential feature of Confucianism, and they are also pervasive in all aspects of Chinese culture, so the study of rites can also be carried out from many aspects. As far as the current academic research is concerned, there are two main aspects of research orientation. The first is the study of etiquette in the context of the study of the history of scripture (including the history of scriptural thought), and the second is the study of the history of etiquette, which is mainly limited to the field of history (especially the study of institutional history). The study of the history of scripture focuses on documents, while the study of the history of ritual systems focuses on the combination of institutional history, political history, social history and other fields. The research in this book has a different approach to both aspects. Based on Confucianism, this book adopts a more comprehensive study based on the analysis of philosophical thought, combined with classical literature, social politics, and etiquette systems. Specifically, the main content of the study in this book is Confucian etiquette in the Northern Song Dynasty. The reason why the etiquette of the Song Dynasty was chosen as the research object is for two reasons. First, from the perspective of Chinese philosophical research, since science is the pinnacle of the development of traditional Confucianism, the study of Confucianism in the Song Dynasty mainly focuses on science, and this research has made great progress since at least the 80s of the 20th century. However, benevolence and propriety are two aspects of Confucius and Confucianism, although the Song Dynasty's study of spiritual righteousness was unprecedentedly developed, and it is certainly important and necessary to do in-depth research and interpretation of Confucianism's inner sanctity of the mind, if one neglects the other, ignores the study of rites, and explores the study of kings outside the system, then the understanding of Confucianism is incomplete, and the study of Confucianism is also flawed. In recent years, the academic community has realized this problem, pointing out that it is necessary to make a complete understanding and grasp of Confucianism in the Song Dynasty, and even put forward the concept of "Song Studies" as a whole, including the periphery of Confucianism in the scope of research, in order to have a complete grasp of Confucianism in the Song Dynasty. Second, from the perspective of Confucian etiquette, the study of traditional etiquette focuses on the study of the two Han rites and the Qing dynasty etiquette, while the Song dynasty etiquette between these two stages is more neglected. In the study of rites, the writing, inheritance and all disputes in the study of rites date back to the Two Han Dynasty, so the academic qualifications of the Two Han Rites are the focus of the study of rites and the study of scripture as a whole. In the Qing Dynasty, Sinology was revitalized, and the study of etiquette, which was mainly based on evidence, was naturally valued by Qianjia sinologists. More importantly, Qianjiali respected sinology, so he bitterly criticized the etiquette that Song had learned and the etiquette that Yili had substituted. This trend has continued for a long time, and even the more plain historians of the late Qing Dynasty (such as Pi Xirui) and some studies of etiquette and scripture since modern times have been influenced by this, and most believe that the etiquette of the Song Dynasty deviated from the tradition of etiquette as practical learning, so the achievements were not high and insignificant. In fact, if we look at the achievements of the annotations and examinations of the three "rites", although the Song Dynasty did not appear as summative and comprehensive works as the Qing Dynasty, they are still considerable in number and unique. The "History of Song, Art and Literature" alone contains 113 works, a total of 1,399 volumes. There are also twenty-six undocumented books, four hundred and sixty-nine volumes. Most of these works are Song works. Among them, Wang Anshi's "Zhou Guan Xinyi", Wang Zhaoyu's "Detailed Explanation of Zhou Li", Zhu Xi and his disciples jointly compiled the "Interpretation of the Rite Scriptures", and Wei Xiang's "Collection of Rites" at the end of the Song Dynasty are also important works in the history of the commentary on the three "rites". From the content point of view, the etiquette study of the Song Dynasty is mainly based on the study of the "Rites of Zhou", on the one hand, because the Confucianism of the Song Dynasty attaches great importance to the application of the scriptures, the goal of the development of Confucianism is to establish a reasonable, Confucian-style ideal society, and the development of the inner saint science must eventually be implemented on the ideal of the outer king. In addition, because Wang Anshi used the "Rite of Zhou" to implement the new law, which caused the division of the scholar group, many people opposed the new law and then opposed the new learning, which also stimulated the attention of Song Dynasty scholars to the "Rite of Zhou", and even drew salaries from the bottom of the cauldron, believing that the "Rite of Zhou" was forged by Liu Xin was also put forward in this context. It can be seen that under the special political background of the Northern Song Dynasty, the ancient "Rites of Zhou" once again came to the forefront of politics, and the complex relationship between Confucian etiquette and realpolitik was once again fully displayed. For these problems, we should not be bound by the prejudices of our predecessors, and conduct in-depth research from an objective standpoint, and make reasonable and meticulous analysis of the academic and political aspects, and even the confusion between academia and politics. From the perspective of the study of philosophical thought, although Confucianism in the Song Dynasty was characterized by the theory of righteousness and had the highest achievements, on the whole, in the system of righteousness, how to arrange the rituals marked by daily use and social order that traditional Confucianism attaches importance to, and how to clarify the relationship between etiquette and reason, is still a problem that must be solved in the development of science and Confucianism. The philosophers of the Song Dynasty had a very in-depth discussion of rites, and they incorporated rites into the narrative structure of Tianli, so that etiquette theory actually became an important content in the thinking of philosophers. Although the thinkers of the pre-Qin and Two Han dynasties, especially Confucianists, attached great importance to etiquette, their understanding of etiquette generally attached importance to the function of etiquette, and mostly explained the role of etiquette from the perspective of maintaining human social order. The explanation of etiquette by philosophers is from the perspective of heavenly reason, which essentially enhances the status of etiquette, and it is in this theoretical framework that etiquette really has philosophical meaning. Previous studies of science and Confucianism have not paid enough attention to these contents, so this is also an important reason for us to study the thought of ritual studies in the Song Dynasty. Finally, it is necessary to point out that although we repeatedly emphasize in this book that the study of Song Dynasty etiquette is an important link in the development of Confucian etiquette, we should not be disparaged by the stereotype of Qing scholars; Our research also shows that the interpretation of rites by philosophers has important theoretical significance, and they defend the values and positions of Confucianism from the perspective of heavenly theory. Physicists no longer simply use traditional Confucian rites as a tool to compete with foreign cultures, but have made updated and in-depth explanations of rites, so that rites have a basis for heavenly reason, and also give heavenly reason a specific connotation, which not only affirms the function of rite from a deeper level, but also gives the status of the etiquette ontology, which also indicates the true revival of Confucianism. However, while affirming the important academic value and significance of the study of etiquette in the Song Dynasty, we should also point out that the essence of etiquette has not changed due to the metamorphosis of etiquette, and etiquette is still a symbol that distinguishes the rank of honor and inferiority. It is particularly important to point out this point, as it enables us to maintain a clear understanding of traditional etiquette and make a proper historical evaluation. It is certainly not advisable to arbitrarily disparage the study of etiquette, but arbitrarily elevating and beautifying etiquette, indulging in the study of etiquette with bells ringing and food, poetry and books, and intentionally or unintentionally downplaying the essence of etiquette, especially in the study of etiquette thought, detaching from the textual context and historical context to abstract "etiquette is valued by peace", deliberately avoiding the conflict between etiquette and certain contemporary values (such as rule of law, justice, etc.), is not a historical attitude. The two books are entitled "Studies on the Rites of the Northern Song Dynasty", but in fact, they have not done a comprehensive study of all the three "Rites" in the Northern Song Dynasty, as well as the etiquette ideas of all Confucians and philosophers in the Northern Song Dynasty. There are two main reasons for this, one is that from the bibliography point of view, although there are many works of the three "rites" in the Song Dynasty, many of them have been lost, and there are few complete and handed down to this day. If you do a comprehensive study, in addition to making as much use as possible of some materials compiled by future scholars, you also need to put a lot of effort into historical materials, which is not my own specialty, but also a time-consuming and labor-intensive matter. If you do not start with the expansion of the materials, only rely on some existing bibliographies (such as the "Jingyi Kao", etc.), most of them can only make some relatively general introductions, which is difficult to go deep. Therefore, the research of this book is mainly based on existing materials, including works that have already been compiled by predecessors (such as Wang Anshi's "Zhou Guan Xinyi" by Taiwanese scholar Cheng Yuanmin). In this way, this book cannot be regarded as a comprehensive study of the three "rites" of the Northern Song Dynasty, but only a more in-depth thematic study of certain works. Second, as far as the Confucian scholars of the Northern Song Dynasty are concerned, although many of them have rich ideas and expositions on rites, such as Ouyang Xiu, Sima Guang and even Su Shi, there have been some special studies in the academic circles, and more importantly, on the whole, their ideological homogeneity is more obvious, and they are all affirming the role and significance of rites in the struggle with Buddha. Although this view has a certain ideological historical significance, it has not made much substantive progress to the development of etiquette thought. Therefore, this book only selects Zhang Zai, Er Cheng and Lü Dalin, who are representative of the philosophers, because their exposition of Confucian etiquette thought has been substantially improved compared with the past, and in their respective thoughts, it also reflects the interaction and even conflict between the emerging theory and traditional etiquette, which is of great significance not only to the development of etiquette thought, but also to the development of science and Confucianism. For these two reasons, the author believes that such a thematic discussion is more meaningful than a comprehensive but difficult to conduct in-depth "comprehensive" research. In view of the particularity of etiquette, the traditional study of etiquette also has its own characteristics in terms of methods. For example, the Qing people summarized that the study of etiquette has three methods of "sectioning, drawing, and interpretation", and generally uses the method of distinguishing and examining forgery for the circulation of ritual books and the system of names in ritual scriptures. For the study of rituals and ritual systems compiled by previous dynasties, historians have done more research and more diverse methods. For the research of the predecessors, no matter what methods and methods are adopted, as long as the results of the study of etiquette have promoted and benefited the later studies, we are full of respect for it, but our research does not follow the traditional research method of etiquette based on examination and falsification, but more adopts the method of analysis and research of intellectual history, placing the study of etiquette in the context of the development of Confucianism and the evolution of philosophical thought in the Song Dynasty, linking the study of etiquette with the specific political background and historical development of the Northern Song Dynasty, and trying to make a comprehensive investigation of the development of etiquette and Confucianism in the Song Dynasty. The question we are concerned about is: What is the role and significance of the Rite of Zhou in the development of Confucianism in the Song Dynasty? How to understand and grasp the entanglement and struggle between academia and politics formed in the Song Dynasty around the "Rite of Zhou"? What is the relationship between traditional Confucian etiquette and the emerging science? How should we understand the proposition of "propriety and reason"? Does the rise of science mean a radical transcendence of traditional Confucianism? The author's research on etiquette in the Northern Song Dynasty mainly revolves around these issues. The following is a brief description of the main contents of this book. The first chapter of the book analyzes the development of etiquette in the Song Dynasty as a whole. The study of traditional academic thought first attaches importance to "distinguishing the academic and examining the source of the mirror", and it is very necessary to distinguish and grasp the etiquette of the Song Dynasty as a whole. We refer to the traditional academic history (such as the "Song and Yuan School of Studies") and the history of philosophy to distinguish and study different schools of Song Dynasty philosophy and philosophy, and roughly divide the etiquette school of the Song Dynasty into three schools, namely the Litu School, the Jingshi School and the Yili School. Etiquette is a more specialized school of etiquette in the Song Dynasty, which is proposed with reference to the views of Qing dynasty scholars Chen Li, Cao Yuanbi and others. Interpreting scriptures by illustration was originally an effective method of scriptural study, but the real rise of atlasology was in the Song Dynasty, among which Yi Xue and Li Xue were particularly prominent. As far as etiquette is concerned, scholars in the Song Dynasty have very consciously used maps to study the three "rites", such as Nie Chongyi's "Three Rites", Yang Jia's "Six Classics", Yang Fu's "Lili Tu" and a large number of "Zhou Li" map works, Litu has become a school of its own in the Song Dynasty etiquette studies. In addition, the emerging epigraphy of the Song Dynasty is mainly based on the bibliography and examination of ancient artifacts, and most of these so-called ancient artifacts belong to the three generations of ritual artifacts, so works such as "Archaeological Map" and "Bogu Tu" should actually belong to the study of ritual maps. The Song Dynasty also saw works that theoretically explain the value, function, and significance of atlases in academic research, represented by the "Atlas Sketch" in the twenty sketches of Zheng Qiao's Tongzhi. Most of Zheng Qiao's so-called "maps" are related to ritual maps, and some of the content is completely ritual systems (such as instruments, cars, clothes, altar signs, famous things, etc.), so Zheng Qiao's theoretical summary of the map is actually a summary of the function, value and significance of the etiquette map to a large extent. It is for these reasons that we regard Lituxue as an independent school of etiquette in the Song Dynasty. Confucianism believes that "the system is in the rites" (Liji Zhongni Yanju), and the study of etiquette contains the etiquette system, ethical norms and political ideals of the society planned by Confucianism. In the process of the revival of Confucianism in the Northern Song Dynasty, there was an internal clue of establishing a reasonable social order, and the resource of social order in Confucianism was propriety, so Fan Zhongyan said that "the system of heaven exists propriety." The emphasis placed by scholars in the Song Dynasty on the study of etiquette was actually a manifestation of their realization of social and political ideals. Specifically, the ideas of Song Dynasty scholars around the Rites of Zhou were mainly represented by the study of the Rites of Zhou by Li Mi and Wang Anshi. In addition, the study of the Zhou Li by other scholars of the Wang Anshi New School (such as Wang Zhaoyu's Detailed Explanation of the Rite of Zhou) and the Yongjiali School of the Southern Song Dynasty also belong to the Jingshi school as a whole. The Yili school corresponding to the Jing Shi is mainly a school of etiquette that attaches importance to the righteousness of etiquette formed by the discussion of rites by philosophers. Since the Qing Dynasty, scholars have based themselves on the tradition of sinology, mostly believing that "rites are practical learning", and have made many criticisms of the etiquette of the Song Dynasty. In fact, historically, the development of etiquette has never been separated from the renewal of etiquette thinking. Physicists attach importance to natural destiny, but their set of metaphysical theories must ultimately be implemented in real society, so reason and propriety are inseparable in any way. Although the idea of "Li Zhi Ye" was put forward as early as the "Book of Rites", this proposition only has a philosophical meaning under the observation of theory. We have repeatedly pointed out in this book that we refer to the general practice of academic historical research, and divide the etiquette of the Song Dynasty into three different schools according to its content and characteristics, such a division is only to have a clearer and comprehensive grasp of the research object, these three schools are not absolutely opposed, they only have relative meaning, if according to the characters, there are also many overlaps. For example, Lü Dalin compiled "Archaeological Map" and "Continuing Archaeological Map", which are very representative catalogs of ancient artifacts in the development of epigraphy in the Song Dynasty, and we put it in the study of rite maps to discuss it; He discussed patriarchal law and other issues with Zhang Zai and others, which was an important part of the study of the world through etiquette; Of course, the most important thing is that Lü Dalin is also an important representative in the process of etiquette and rationalization in the Northern Song Dynasty, because he studied Zhang Zai and Ercheng, he has a deep understanding of the traditional etiquette and the theory of the second journey, and he clearly reflects the conflict and integration of etiquette and theory. Therefore, as far as Lü Dalin is concerned, although he is mainly an important representative of the righteous faction, he actually has three factions. For example, we take the etiquette studies of Li Xiao and Wang Anshi as the representatives of the etiquette studies of the Northern Song Dynasty, but the wellfields, feudalism, patriarchal law and other issues heated by physicists Zhang Zai and others are also typical practices of using rites to learn the world. Therefore, our research on etiquette in the Northern Song Dynasty also begins with the "Rite of Zhou", which is the main content of the second, third and fourth chapters of this book. Our Zhou Li research is different from the traditional study of the Zhou Li, which is mainly based on annotation and research, and we pay more attention to examining the views of Song Dynasty scholars on the Zhou Li and the social significance and value of the Zhou Li in the Northern Song Dynasty from a comprehensive and holistic perspective between the history of philosophy, the history of classical studies and social trends. Historically, Confucianism developed mainly in the form of commentaries on the classics and interpretations of the classics. In the study of Confucianism and science in the Song Dynasty, many scholars have noticed the relationship between Yi, Spring and Autumn, and the Four Books and the development and evolution of Confucianism and science in the Song Dynasty, and have made good research results. We focus on the Rites of Zhou, and first examine the relationship between the Rites of Zhou and the development of Confucianism in the Northern Song Dynasty as a whole. The author believes that since Confucian scholars in the Northern Song Dynasty generally attached importance to the Rites of Zhou, the goal of the revival of Confucianism since the Middle Tang Dynasty has been clearly defined from the "ancient road" of Han Yue to "three generations", which is a powerful promotion for the revival of Confucianism, and also shows that Confucianism in the Northern Song period has developed to a higher level. Li Mi, Wang Anshi, Zhang Zai, Er Cheng and others used the "Rite of Zhou" to "push the Ming Zhi Dao" and discussed feudalism, well fields, patriarchal law and other issues in view of the various social contradictions faced by the society of the Northern Song Dynasty. Although some people at that time and later generations criticized this, considering their views unrealistic and utopian, we still want to point out that the problems in these ancient ritual books that they paid attention to and discussed responded to the social crisis of the Northern Song Dynasty and the new problems arising from the transformation of ancient Chinese society since the Middle and Tang Dynasties, such as the well-field system in response to the social crisis caused by the concentration of land occupation in the Northern Song Dynasty, and feudalism and the "Rites of Zhou" The township system responded to the weakening of local power and military defeat in the Northern Song Dynasty due to the implementation of the policy of strong cadres and weak branches, and used patriarchal law to respond to the new social structure formed after the Middle Tang Dynasty due to the reduction of the gate valve system, and so on. Feudalism, Jingtian and other propositions from the "Rite of Zhou" and traditional Confucianism have always been the main theoretical resources for Confucian scholars to deal with social problems, so we cannot simply ignore or even deny their intrinsic theoretical significance with "retro" for these Jingshi claims put forward by Confucian scholars of the Northern Song Dynasty. The third chapter of the book is a special study of Wang Anshi's Zhou Guan Xinyi. Since the late Northern Song Dynasty, some scholars have started criticizing the new laws and policies and then criticizing the new learning, thus completely rejecting the "Zhou Guan Xinyi". We believe that we should have a comprehensive understanding of the Zhou Guan Xinyi, not only to see the political nature of its guidance for the new law, but also to deny that it is an influential and valuable independent scriptural work in the Northern Song Dynasty. Wang Anshi selected the "Three Classics" from the Confucian classics and the "Rites of Zhou" from the three "Rites", which not only reflected Wang Anshi's classical thought and political thought, but also reflected the trend of the development of Confucianism in the Northern Song Dynasty. In this chapter, we discuss not only the relationship between the Zhou Guan Xinyi and the Xining New Law, but also the achievements and problems of it as a scriptural work itself, as well as the political culture of the Song Dynasty reflected in the Zhou Guan Xinyi. Because Wang Anshi used the "Rite of Zhou" to implement the new method, this stimulated the attention and research of Song Dynasty scholars to the "Rite of Zhou". Many scholars of the Jing Gong School were good at the study of etiquette, and the famous ones such as Wang Zhaoyu wrote the forty volumes of the "Detailed Explanation of Zhou Li", which is a further play on the "New Yi of Zhou Guan". The Yongjia Rite School that appeared in the Southern Song Dynasty also inherited the tradition of using rites in the Northern Song Dynasty. Opponents include Yang Shi's "Zhou Li Yi Discernment" and Wang Juzheng's "Zhou Li Discernment Study", which are specifically aimed at refuting the "Zhou Guan Xinyi". In addition, many scholars opposed the new study because they opposed the new law, and then raised doubts and rebuttals of the classic "Zhou Li" on which the new study was based, and it was at this time that Sima Guang, Hu Anguo, Hu Yin, Hu Hong, Su Zhi, Chao Shizhi, Hong Mai, Huang Zhen and others proposed that Liu Xin forged the "Rite of Zhou". Liu Xin's forgery is an important issue in the history of the study of the Rite of Zhou, but through our research here, it mainly reveals the background of the emergence of this view and the academic and political controversy related to the Rite of Zhou. In addition, we also believe that there is no need to criticize this harshly as the librarians of the Siku that appeared in the Song Dynasty and continued to the Ming Dynasty, as well as the "Winter Official" craze. We believe that the compilation of "Dongguan" is in the same line as the style of study since the early Song Dynasty, and its premise is that the "Rite of Zhou" is a complete classic, which is a powerful counterattack to the suspicion of the "Rite of Zhou", and even the belief that the "Rite of Zhou" is a forgery by Liu Xin, and it also proves that the authoritative position of the "Rite of Zhou" in the Confucian classics cannot be shaken. We also use the adjustment and debate of the text of the "University" by philosophers, and even did not hesitate to change and supplement the "University" as a reference, showing that Yu Tingchun, Wang and others changed the "Rite of Zhou" within Confucianism. Although the two are not completely equal in philosophical significance, it would be unfair to regard "The Winter Official is not dead" and the compilation of the "Winter Official" as meaningless. The purpose of the practice of supplementing the Winter Official since the Song and Ming dynasties is to restore the integrity of the Rite of Zhou, prove that the Rite of Zhou is a "complete classic", and thus confirm that the Rite of Zhou is a great law of the king of the Duke of Zhou, and is a model of Confucian political ideas and political design, which is also meaningful from this point of view. From the attention and discussion of the "Rites of Zhou" in the Northern Song Dynasty, we can see the distinctive characteristics of the Song Dynasty etiquette, and at the same time, the emphasis of physicists on etiquette and theoretical elaboration is another characteristic of the Song Dynasty's etiquette that attaches importance to righteousness. Chapter 5, "The Interaction between Etiquette and Theory," contains six separate monographs, and its themes focus on the complex relationship between Confucianism and traditional etiquette, the process of righteousness and rationalization, and the status and significance of rites in the narrative mode of heavenly theory. The author has always believed that in fact, there has never been a so-called practical etiquette study that is divorced from the development of intellectual history. Beginning with Confucius, Confucian etiquette has always had a profound interaction and influence with the mainstream trends of thought in various eras in the process of development, which is also an important factor in promoting the development of etiquette. During the Warring States period, when Confucian scholars discussed rites, they combined them with the popular ideas of the five elements of yin and yang at that time, thus forming the etiquette thought characterized by the five behaviors of yin and yang from the Warring States to the Han Dynasty. Regarding this point, the author has discussed it in more detail in the book "The Integration of Pre-Qin Rite Thought and Society". Therefore, in a strict sense, the combination of etiquette and philosophical thought did not begin in the Song Dynasty. Of course, in the context of science, the etiquette as a human order is associated with heavenly reason, which is a great improvement and leap for the traditional Confucian etiquette thought, when we focus on the etiquette of the Song Dynasty, from the source of historical development, combined with the development and evolution of the history of ancient Chinese philosophical thought, at least in the previous Wei and Jin era, there has been a reactionary and gradual rationalization of the two Han rites. This chapter first studies Wang Su's three "rites", and its main purpose is to reveal that Wang Su's etiquette is simplified and simplified, which is an important link in the process of rationalizing the study of etiquette. The study of the development and turn of etiquette thought during the Wei, Jin, Southern and Northern Dynasties periods also has the same purpose. The Wei and Jin dynasties were a time of division and turmoil in Chinese history, but only in such times could we have a deeper understanding of the value and function of rites, and at the same time a greater understanding of the essence of rites. However, these so-called "essences", such as moral norms, marriage systems, and agricultural affairs, are still mainly based on ethical order, and most of them stay at the level of experience, and do not have the meaning of philosophical ontology. Pei's proposal of "sublime have" in response to "noble nothing" is a positive affirmation of Confucian ritual music in the context of the era of "more famous teachings and letting nature". But does Confucian ritual music have a deeper philosophical basis beyond its social function? Although the Eastern Jin and Southern Dynasties appeared the "Lixuan double cultivation", on this fundamental theoretical issue, the study of etiquette has not yet reached the height of metaphysics. The rise of Song agency science continued this ideological link. Ercheng and Zhang Zai both belong to the founders of Taoism in the Northern Song Dynasty, and although their ideas are still very different, they have something in common in arguing that the "etiquette is also the principle of propriety" and elevating the ritual that represents the social order of human ethics in Confucianism to the same height as the heavenly principle. In particular, Zhang Zai, according to Mr. Yu Dunkang, "In the history of Confucianism, the philosophical height of the Confucian rites served by Confucianism has been systematically argued, thus laying a solid theoretical foundation for the study of rites, and Zhang Zai should be the first person." 380726 However, if we analyze further, there are still some differences between Ercheng and Zhang Zai's understanding of rites and their position in the Taoist system. As far as Ercheng is concerned, they believe that the proposition of "etiquette and reason" is not simply juxtaposing etiquette and rationality, raising etiquette to the height of heavenly reason, but incorporating etiquette into the discourse of heavenly theory to view etiquette. Specifically, in the thought of Ercheng, the relationship between reason and propriety is equivalent to the relationship between the metaphysical and the physical, the relationship between rationality and qi, and the relationship between physical use. In this way, propriety is integrated with reason in the discourse of theory. From the perspective of etiquette, as a human ethical order, etiquette has the basis of heavenly reason, from the perspective of reason, heavenly reason is not only wonderful, but more importantly, heavenly reason is full and concrete, it has specific social content, and is linked to human society. This kind of heavenly principle draws a clear line with the Buddhist idea of rationality, indicating that the heavenly principle of Taoism is Confucianism. Originally, the establishment of the theory of Rigaku Tian was mainly aimed at the metaphysical ontology based on nothingness and the Buddhist worldview of emptiness. Cheng Yi proposed that the directors unanimously said that reason and propriety are "one source of body and use", which is a philosophical denial of metaphysics and Buddhism, thus establishing the ontology of Confucianism from the positive and establishing the value position of Confucianism. "Establishing religion with propriety" is an important feature of the Guanxue established by Zhang Zai. Ercheng believes that reason and propriety are the relationship between body use, and the status of etiquette is guaranteed by the absoluteness of reason, while Zhang Zai directly believes that etiquette itself is "combined and used". Theoretically, on the one hand, this view criticizes Buddhism's tangible and useless nihilistic idea of denying human order, and on the other hand, it also points out that ritual is not only a common teaching, but also a practical use. Compared with scholars who attached importance to rites in the early Northern Song Dynasty, such as Ouyang Xiu, Li Xiao and others, Zhang Zai really elevated rites to the status of ontology, explaining the status and value of rites from the perspective of ontology. Lü Dalin studied from Zhang Zai and Er Cheng, and has a deep understanding of both Guan Xue and Luo Xue. Lü Dalin's thought is characterized by the mastery of etiquette, which reflects the influence of Guan Xue. His annotated "Commentary on Rites" is not only influenced by the trend of the times, attaches importance to the interpretation of the righteousness of etiquette, but also tries to maintain the traditional etiquette study and the simple and sincere academic tradition of Guanxue, and does not depart from the specific etiquette system to talk about the righteousness of etiquette. After learning the second course, his thinking changed again, and in some respects he abandoned his earlier ideas and became closer to the second cheng Luoxue. These two aspects are evident in Lü Dalin's early work "Li Ji Xie" and later "Zhong Yong Xie". The shift from Lü Dalin's thought and the divergence from Ercheng more typically reflects the conflict and integration between the theory of science and traditional Confucian etiquette during its formation. From the analysis of the ideas of Ercheng, Zhang Zai and Lü Dalin Lixue, we can basically see that in the process of the rise and development of Taoism, the study of etiquette was gradually incorporated into the exposition of Taoism and the process of rationalization and rationalization. This is of great significance to the study of etiquette, to Taoism, and to Confucianism. The chapter concludes with a paper on the Lijing Hui Yuan during the Southern Song Dynasty. Ye Shi was a scholarly bureaucrat of the Southern Song Dynasty and Zhu Xi, and his book Lijing Hui Yuan is a collection of monographs on the Rites of Zhou. Later generations of this book were highly evaluated, believing that "it can be really unprepared". A prominent feature of the Book of Rites is the interpretation of the Rites of Zhou with the "Mean". During the Southern Song Dynasty, the "Mean Mean" had already established the classic status of the book of Taoist nature, but Ye Shi linked the Ming Mean with the Confucian book of classics "Zhou Li", believing that "if you want to see the "Rite of Zhou", you must first look at the "Rite of Zhou", and "The Mean" is the principle and basis for discussing the "Rite of Zhou". Ye Shi believes that on the one hand, what runs through the "Rites of Zhou" and the etiquette system that Confucianism attaches importance to is the idea of moderation, and on the other hand, although the golden mean is excellent, it must eventually be implemented in the etiquette book and etiquette system. In order to achieve moderation, it is necessary to guarantee courtesy. Although Ye Shi's "Lijing Hui Yuan" does not completely integrate the Confucian theory of nature and the system of etiquette and music in theory, he pointed out that the two should be combined, and the inner saint and the outer king should be connected, which is also a typical example of the integration and interaction between etiquette and science, and it also helps us to have a complete grasp and understanding of Confucianism in the Song Dynasty. Chapter 6 of this book is a study of the combination of etiquette and intellectual history, which is actually an aspect of the author's research on Confucian etiquette, and the four papers included here reflect some preliminary discussions in this regard. From the different perspectives of Confucian classics, contemporary religious studies, semiotics, etc., we can be sure that etiquette is not only embodied in various famous rules and regulations and ceremonies such as advance and retreat. Etiquette is meaningful. Behind the various famous objects, rituals, and facial colors, complex meanings such as politics, society, and thought are reflected. Rites are an important feature of Chinese history and culture, which is not only reflected in the annotations of the three Confucian "Rites", but also since the Han Dynasty, especially after the establishment of the five-rite system in the Wei and Jin dynasties, from the country's political structure, temple sacrifices, foreign exchanges, to the daily life of ordinary people such as weddings and funerals, there are various detailed etiquette regulations, and these etiquette systems are eventually summarized into the etiquette of one era. It is precisely because rites not only stay in the classics and commentaries of Confucianism, but also widely penetrate into all aspects and fields of society, which determines the importance of rites to Chinese history and culture. As far as the study of etiquette is concerned, great achievements have been made in recent years, and there has been in-depth research on the etiquette system and changes in various eras. The author believes that for the study of etiquette, it is very important and of academic value to explore the ins and outs of various specific etiquette systems, to hook and sink in places where literature is missing or ambiguous, to check and fill in the gaps, and then to explore the complex relationship between etiquette, political power and social development. 380727 in addition, discussing the ideological significance of the etiquette system and the reform of the etiquette system, and combining the study of the etiquette system with the study of intellectual history and social history, is not only extremely helpful for deepening the study of the etiquette system, but also broadens the scope of the study of etiquette. Of course, as the author points out in this book, it is difficult to combine the study of etiquette with the study of intellectual history, and select content with intellectual history connotations from the vast sea of etiquette and etiquette for research. Although the four papers in this chapter are discussed under such an academic understanding, on the whole, there is still a long way to go before the perfect realization of this academic goal, which will also be a major aspect of the author's future research on etiquette. The three books are a monograph with Confucian etiquette in the Northern Song Dynasty as the main content, and each chapter in it is actually a series of special research papers on the theme of Song Dynasty etiquette. The author's initial focus on Song Dynasty etiquette began with Wang Anshi's "Zhou Guan Xinyi", and since then it has continued to expand along this vein and extend back and forth, and finally formed the current research results. Although I dare not say that it is a collection of armpits, I think that I have seen more or less in various thematic studies. Some of them were written and published as papers, and several others were presented at seminars on the theme of etiquette sponsored in China. The following is an explanation of the published papers in the order of the table of contents of this book. The first section of Chapter 2, "A Review of the Study of the Zhou Li in Modern and Modern Times", was entitled "A Review of the Study of the Zhou Li in the Past Hundred Years" and was included in the third series of the Essays on the History of Chinese Thought (edited by Zhang Yizhi, Guangxi Normal University Press, 2008). The second section, "The Writing of the Rites of Zhou and the Social Changes of the Warring States Period", is included in Jingxue and Chinese Philosophy (edited by Cai Fanglu, East China Normal University Press, 2009). The second section of Chapter 3, "Wang Anshi's Thought on Etiquette", was published in History of Chinese Philosophy, No. 2, 2010, under the title "Wang Anshi's Theory of Etiquette and Mind". Chapter 5, Section 1, "Wang Su's Three Rites and the 'Dispute between King Zheng'", was published in the 4th issue of History of Chinese Philosophy in 2014, and was also included in "The World of Thought in Reflection: A Commemorative Collection of Mr. Liu Zehua's Eighth Rank Birthday" (Tianjin People's Publishing House, 2014). The third section, "The Thought of Etiquette in the Second Cheng and the New Development of Etiquette in the Song Dynasty", was published in the History of Chinese Philosophy, No. 4, 2013, entitled "The New Development of Etiquette Studies in the Song Dynasty-Centered on the Thought of Etiquette in the Song Dynasty". The fifth section, "Lü Dalin's Interpretation of Rites and the Development of Song Agency Studies", was published in the eighth series of Chinese Confucianism (edited by Wang Zhongjiang and Li Cunshan, China Social Sciences Press, 2013). The sixth section, "Ye Shi's Lijing Hui Yuan and the Development of Confucianism in the Song Dynasty," was published in History of Chinese Philosophy, No. 2, 2012. Chapter 6, Section 1, "Confucian Thought of Changing Manners in the Warring States Period: Centered on the Theory of the Transfer of State Power," was published in World Philosophy, No. 6, 2007. The second section, "The Duke of Zhou's 'Regent Title' and Several Problems with Confucian Political Philosophy," was published in Humanities Magazine, No. 4, 2008, and included in the eleventh series of Studies in Confucian Culture (2009) sponsored by Sungkyunkwan University in South Korea. The third section, "Political Consciousness and Its Political Role in Family Gifts: Centered on the Book of Rites", was published in the Journal of Hunan University, No. 4, 2005. The fourth section, "'Pu Discussion' and the Development of Confucianism in the Northern Song Dynasty", was published in the first series of Chinese Thought and Society Studies (edited by Liu Zehua, China Social Sciences Press, 2007). In addition, in 2012, the author also participated in the major bidding project of the National Social Science Foundation "Research on the Change of Etiquette System and Modern Value in China", and the members of the research group are all experts in the field of etiquette research in China. The author participated in two academic seminars on "Changes in Chinese Etiquette System and Modern Society" held by the research group in Shenyang in August 2014 and Xi'an in April 2015, respectively, and the second section of chapter 5 of this book, "The Development and Transformation of Etiquette Thought in the Wei, Jin, Southern and Northern Dynasties" and chapter 4, section 3, "Yongjia Lixue", are the papers presented at these two conferences respectively. Since each article in this book is completed as an independent paper, it is inevitable that there will be some duplication in the introduction of relevant backgrounds and the citation of materials. In the process of compiling the book, although it has been deleted and adjusted, it is still difficult to completely avoid it. In fact, the focus of each article is different, the angle of material citation, and the complexity of the narrative are also different, so there are some repetitions of discussions and quotations in some places in the book, which is also for this reason.（AI翻译）