Who started this country and revolution?

There are three versions of China's Heaven and Earth story: Shangshu, Guoyu and Shan Hai Jing. Those three texts, from different angles and different levels, reflect the essence of The Legend of the Jedi. If we look at them from the origin of countries, we can have a general concept of the formation of countries. In short, the key to the emergence of the country lies in three points.

First, separate heaven and earth, rearrange heaven and earth, and transform man from a god of infinite liberalization in the mythical world into a citizen with limited rationality in the historical process. From god to man, from mythical thinking to rational thinking, it is a human revolution. The revolution needs a person who can "connect the Jedi and heaven" and lead them to change the world and reorganize the rivers and mountains. This leader was later called "God". From then on, not all people can talk to heaven and earth or gods, but only "God" has the right to speak and explain God's will.

Second, we should separate the monarch from the people. How come? According to the criminal law, the monarch and the people are separated by the criminal law, that is, "the monarch is born of the people". Who will stand? Of course, it is "God", and the monarch regards "God" as the ancestor god, so it is justified to rule the people by criminal law.

Third, we should separate man from God. How come? Divided by "ceremony", here "ceremony" refers to the hierarchy. Don't let everyone deal with God, so the whole people will be humiliated and "people and gods are mixed." Everyone thinks he has a connection with God, so that he worships God excessively, which not only wastes people and money, but also "Machamp is confused with God". Only the representatives of the people can communicate with God and represent the will of God.

Handle these three relationships well, and the fundamentals of the country will be formed. Hobbes' theory of state is also based on dealing with these three relationships, and his theory of natural law is actually dealing with the relationship between man and nature. His view of state is also centered on the relationship between the monarch and the people; In his religious thought, man should be separated from God and secular politics should get rid of religious belief.

However, in the national organizational system, ideas and practices are different. They are the same as the rule of law and monarchy. The setting of Shangshu Lu Xing is quite different from Hobbes' opinion. It is obviously a criminal law to establish "five punishments" to govern the people. In Hobbes' view, this is promoting Leviathan's "cannibalism", which is the key point of the origin of the country, that is, establishing the country and establishing the country through punishment. From this point of view, the Miao people's insurrection, that is, the Miao people's demand for their right to contact God is suppressed, is to condone the country's "cannibalism" nature with punishment. The people shared the original sin of the country, and people began to eat people and be eaten by others.

Therefore, the foundation of founding a country should be civil law rather than criminal law. Hobbes argues that the original sin of the state should be restricted by the civil law which embodies individual rights. Even if the monarchy is supreme, power must be given by the constitution. The sovereign of a country should become a legal person. The legal person state should be a legal machine that operates from head to toe in accordance with jurisprudence, laws and regulations.

However, the tradition of China did not produce such a civil law, let alone a legal machine and a legal person country. There is another remedy for the abuse of punishment, that is, the foundation of a country should be not only punishment-oriented, but also ceremony-oriented, and the punishment should be used according to the ceremony and measured. In short, as the ancient Greek Oracle said, it is necessary to be "not excessive" and accept punishment in the ceremony, that is, under the influence of hierarchy and identity system.

As the foundation of the country, which is more important, ceremony or punishment? Different severity will bring different results. When the Zhou people attached great importance to the ceremony, they said that the Yin people abused the punishment. For example, Yao Shun said that "the Miao people made an insurrection". In the Eastern Zhou Dynasty, the ceremony was bad and the son was punished. Deng's bamboo punishment is a sign of "Miao rebellion", which has "ambiguity" and there is a dispute between punishment and ceremony. Then it developed into a "dispute between Confucianism and Legalism", in which Confucianism attached great importance to etiquette and Legalists still punished. By the end of the Eastern Zhou Dynasty, it was already at odds.

There is already a saying in the "Three Kingdoms", that is, "Confucianism violates the law by writing, while chivalrous people use force to prohibit it". Besides Confucianism and chivalry, Wu Zhu also refers to warlocks, diners and businessmen. However, those who are liberalized, such as the Miao people who refuse to enter the trend of institutionalized liberalization, and those who are difficult to be included in the institutionalized management of kingship, are all classified as witchcraft and then eliminated one by one. It's a pity that he is actually like "suicide".

On the premise of "the dispute between Confucianism and Legalism", Chen Sheng and Guangwu Uprising, which also belong to the nature of "Miao Uprising", gained new political and cultural vitality. The combination of Confucian revolution and peasant uprising has opened a new historical development path, putting the ideal of saint revolution in the realistic pursuit of people-oriented, and the whip of fate synthesized by revolution and people's nature has spurred the rise and fall and changes of China from generation to generation, at the cost of greatly reducing the sanctity of the country. The dynasty should only be regarded as the existence of fate and luck, which transits in the natural cycle of the five elements interacting with each other and the five virtues ending. Originally, every dynasty had a corresponding transition period. Qin Ershi died, apparently because of the excessive criminal law, which not only overdrawn the national strength, but also condoned the original sin, holding high the country's "cannibalism" side, which happened to hit a popular and revolutionary nail, and the Qin Dynasty was planted.

People's nature and revolutionary nature did not become the legitimate source of the country at the beginning of the separation of heaven and man. On the contrary, they became the root of the Miao people's uprising. It is this "gender" that Jedi Paradise wants to eradicate. However, the revolution in the Tang Dynasty revived it, and it was this "gender" that changed the foundation of the country. But these two points are not the basis of the growth of etiquette civilization, but to stabilize them, guard against them, limit them, and use punishment at will, which highlights the original sin of the country and is easy to intensify and be countered.

Fundamentally speaking, Han inherited the Qin system, or "based on punishment". Therefore, Han Confucianism continued its revolution, which not only changed the life of the Qin Dynasty, but also changed the life of the Qin system. When Emperor Gaozu Liu Bang claimed to "win the world in one fell swoop", Lu Jia asked, "Can it be cured immediately?" ? Liu Bang was stupefied and asked. He said, "Rule the world with poetry and books". "Poetry Book" is a style of political culture and politicization of culture, and its root lies in "the state of etiquette". After listening to his words, Liu Bang asked him to write all his thoughts. Lu Jiayi wrote twelve articles, which can be summed up in four words: "Combination of etiquette and law".

Later, these four words became the national policy of the Han family, and also became the prototype of the three pillars of the country when the Jedi Tiantong was restarted. Wu Qin "ceremony", lost a foot, so push down, II died. Han inherited the Qin system, so he didn't inherit Yan Liang. Therefore, it is necessary to "reciprocate" and stand firm with three legs. Later, Liu Bang made a "ceremony" by offering sacrifices to the Confucius. By the time of Emperor Wu of the Han Dynasty, he had "ousted a hundred schools of thought and respected Confucianism alone", but at the same time he advocated "dominating all kinds of things". That "miscellaneous" is actually a "combination of etiquette and law." Some people say that this is "Yang Confucianism and Yin Buddhism", which seems very similar.

Kingdom of jade

"Standing in punishment" not only originated from Shangshu Lv Punishment, but also through archaeological excavation. We saw the earliest martyrdom in Zhaoling Mountain site of Liangzhu culture more than 4000 years ago.

Zhaoling Mountain Site, located in Zhaoling Village, Zhang Pu Town, Kunshan, is a typical mound in Taihu Lake Basin. Legend has it that Princess Zhao of the Southern Song Dynasty was buried here, so it is also called "Zhaoling". It is artificially piled up, and its age, shape and use are similar to those of the ancient Egyptian pyramids-Pharaoh's Mausoleum, so people call it "China Earth Pyramid".

In Liangzhu culture, there are many such remains, with Zhaoling Mountain as the most representative. This "earth-made pyramid" shows us the features of tombs, witch kings and the integration of politics and religion, and reflects the characteristics of the origin of the country. Among them, the human bones of Tomb 77 are well preserved. Judging from the tomb products, the owner of the tomb is a leader who combines theocracy and military power, and placed a big stone on the right side of his waist, as if to warn the origin of our country.

19 human bones were found on the northwest side of the tomb platform, buried in three rows, with different heads, no funerary objects, lower limbs cut off, beheaded and legs tied. The victims are mainly teenagers, with a triangular black-gray surface in the southeast. It was judged that this 19 was buried.

Killing martyrs is an institutionalized killing, usually related to slavery, which embodies a bloody "master-slave structure". Humans kill each other in the natural state, even if it is unfortunate, it is still driven by instinct, and killing martyrs is an institutional arrangement, which marks the origin of the country.

According to Yan Wenming, China culture in this period was in the forefront of Yangshao culture in the Central Plains, Dawenkou culture in Shandong, Huxi-Qujialing-Shijiahe culture, Songze-Liangzhu culture in Jiangsu and Zhejiang, and Liaoyanhongshan-Xiaoheyan culture.

Why did the five cultural blocks that rose almost at the same time take the lead in killing martyrs in Liangzhu culture? This is related to the degree of civilization. In the early civilization, the more advanced the civilization, the earlier martyrdom appeared, because martyrdom, as a symbol of paradise lost, was the beginning of the country.

Yan Wenming believes that the economic development level of Liangzhu culture is the most developed among the five blocks, with the strongest religious color. There is a fairly unified set of religious instruments-the God Emblem, Yu Pei, Jade Cong, etc. And the altar of God is also a noble graveyard.

It can be seen that Liangzhu culture has a clue of the unity of politics and religion. To this end, it spared no effort and material resources to build cities and temples. Moreover, the jade-making technology and culture, which represents the highest productivity level in the Neolithic Age, is an institutionalized and universal national ritual system. Therefore, its quantity and craftsmanship are far more than those of other cultures in the same period, and it is somewhat "constrained by ceremony".

And "standing in punishment" is also reflected in tombs. In addition to naked martyrdom, there is also an axe used to kill martyrdom, which represents the crown. Yan Wenming said that in all the tombs, there are almost graupel, civilians are buried with stone graupel, and nobles are buried with jade graupel, which is called "armed by the whole people". In fact, it is really like the "National Axe Gang". In Chinese, the hieroglyph of "Wang" is an axe, which represents kingship. In a popular phrase, it can be said that "the regime has an axe", which is related to the origin of the country.

When Zhao Hui talked about his work at the site of Pujoan in The Road to Learning, he often joked: Could the hemp seeds found in the site be a hallucinogen? Liangzhu religious atmosphere is so strong, do Liangzhu people smoke marijuana? He also said: Liangzhu people's thoughts are so unified, is there a political party-"Liangzhu Party" and people's commune? He found that Liangzhu has a social mechanism that can mobilize a lot of manpower and material resources to build large-scale projects. The jade decorations in different places are highly consistent, reflecting a highly consistent social consciousness and religion. Moreover, because this religious thought has penetrated into the grassroots of society, religion is likely to participate in social management. However, although Liangzhu society is a pioneer of civilization, it is located in the southeast and lacks communication. As a result, a society with a high degree of division of labor, differentiation, ideological unity and religion has become rigid. In the face of sudden changes, the social system can't respond flexibly, adjust in time, and eventually fall into a state of extinction.

At that time, he didn't know that the ancient city of Liangzhu was built in the late Liangzhu culture, so he didn't dare to speak with the country as the unit, but his words were obviously aimed at the country and already included the premise of the origin of the country. Some people say that Liangzhu culture has further become a country, but unfortunately it has fallen before the threshold of national emergence. In this way, it is one step away. Where are we now? Compared with the national origin of western civilization, Liangzhu culture lacks two indicators of civilization: one is systematic writing, and the other is bronze ware, which has become a national identity card.

Liangzhu culture is not short of words, but the word "systematization" has not been found yet. However, as far as what has been discovered is concerned, if we add the characters unearthed in Dawenkou, even if it is not systematic enough, we can see that the six methods of Chinese characters have sprouted systematically. As for the degree of systematization, new archaeological discoveries are needed to further confirm it, because the characters of Yin Ruins evolved from it.

Bronze is the shortcoming of Liangzhu culture. Liangzhu culture walked out of the Neolithic Age and created its own jade age. Western civilization did not have such a jade age, and directly entered the Bronze Age from the Neolithic Age. Therefore, the Jade Age became a symbol of China civilization. The Bronze Age is a revolutionary technological progress in the Neolithic Age, while the Jade Age is a reflection of the cultural development and improvement in the Neolithic Age. Western civilization was founded in the bronze age of technological progress, while Chinese civilization was founded in the jade age of cultural development. Because the national foundation is different, the style of civilization is also different. It is inevitable to look at the national origin of China with the civilization style of the Bronze Age.

After the Jade Age, China ushered in its own Bronze Age. Liangzhu culture is not on the threshold of the emergence of the country, but on the threshold of the alternation of these two eras. Liangzhu culture rejected the arrival of the Bronze Age with the perfect and excessively exquisite jade age, and its civilization style showed a perfect rigid state. Perhaps Emperor Qianlong met British envoy Mazany at the end of the Qing Dynasty and rejected the industrial revolution era with the gesture of national subjugation, but it was finally subverted by the ship that represented the industrial era, which probably reproduced the civilized posture of Liangzhu people in those days.

Liangzhu culture has created a country with jade as its material, including not only religious beliefs with jade cong, jade bi and other objects representing theocracy, but also a national system with jade cymbals and other sharp weapons representing kingship, and even a national identity with jade as its material. Zhang Hui said in "The Road to Learning": Liangzhu culture contains jade not only in big tombs, but also in smaller tombs. He put forward a very important point, that is, the popularity of jade in Liangzhu culture and the national attribute of jade. However, jade is not a luxury for Liangzhu people, but a necessity. Just as citizens in the bronze age had to wear bronze weapons to show their national identity, the jade articles in tombs were actually the national identity cards of Liangzhu people. The specifications of tombs and their funerary objects reflect this identity.

Civilized assassin

As far as civilization is concerned, the rise and fall of Liangzhu culture is related to the jade age.

The rise of Liangzhu culture is a creative transformation from Liangzhu people to Neolithic age, and it is a jade age of its own. Although there were jade articles in the five major cultural areas at that time, only Liangzhu culture institutionalized jade articles as the carrier of national origin civilization. We can see the dawn of ritual civilization from the jade articles of Liangzhu culture. Liangzhu people use their jade articles to run through the three major relations of national origin.

From the jade articles of Liangzhu culture, we can see the trace of "the Jedi knows the sky". As far as the popularity of jade articles is concerned, Liangzhu people probably had a period of "mixed people and gods", and everyone was in danger and was slaughtered. From the shape and decoration of jade, it also shows a strong sense of unity and hierarchical trend, which embodies the institutionalized and ideological management of jade unity.

The unity of Liangzhu culture is not only reflected in one site and one tomb group, but also in all sites and tombs, which truly achieves great unity. What is the scope of unification? It depends on the distribution of Liangzhu culture. Yan Wenming pointed out in "What is Early China" that Liangzhu culture is mainly distributed around Taihu Lake and can be divided into several blocks, each with its own center. The central sites in the north of Taihu Lake are Jiangyin Gaocheng Wharf and Wujin Temple Wharf, Suzhou Caoxie Mountain and Zhaoling Mountain in the northeast, Shanghai Fuquan Mountain in the east, Tongxiang Puan Bridge in the southeast and Liangzhu Ancient City in the south. These are the core and main areas of Liangzhu culture, and the whole Taihu Lake basin is its unified scope. In terms of scale, it is an ancient civilization.

However, its sphere of influence is not limited to this. In addition to the main area, there is an extended area. Liangzhu culture crossed Ningshao Plain to the south and reached Fujian-Zhejiang line, unifying Majiabang and Hemudu, two cultures that developed in parallel along Qiantang River and Hangzhou Bay. Therefore, we can see the coverage of Liangzhu culture from Hemudu cultural site, and Liangzhu culture itself developed from Majiabang-Songze vein, thus forming.

Liangzhu culture is very similar to Wu in the Spring and Autumn Period. The site of the rise of Wu is located in the main area of Liangzhu culture, and its way of external expansion seems to be a copy of Liangzhu culture. So we will restore the trend of Liangzhu culture through the expansion of Wu.

Liangzhu culture first went south, crossed Qiantang River, unified prehistoric Wuyue culture, that is, the original site of Majiabang and Hemudu culture, and then went north in two ways to reach Jianghuai area. All the way to the west, enter the Xuejiagang culture in Chaohu Lake Basin; Journey to the south meets Dawenkou culture at Huating site in Xinyi, northern Jiangsu. During the Spring and Autumn Period, the same was true of the expansion of Wu, attacking Vietnam in the south, conquering Chu in the west and attacking Qi in the north. Liangzhu culture once took the Central Plains from Xuejiagang site and Huating site, and Wu also wanted to get through Qi and Chu and compete with Jin for the Central Plains. As we know, the defeat of Wu was caused by Yue, and there seems to be an assassin behind Liangzhu culture, that is Maqiao culture, which is the direct ancestor of Yue culture.

But where did Maqiao culture come from? Is it the lower-class culture originally on the edge of the mainstream of Liangzhu culture, or is it from the periphery of Liangzhu culture expanding southward, that is, the Tu culture in the mountainous areas of southwest Zhejiang and northern Fujian? Or both? Judging from the remains of this culture, it has some non-mainstream factors of Liangzhu culture, but these factors are not dominant. Its main body comes from the Tu culture in the mountainous areas of southwest Zhejiang and northern Fujian, which is far from the mainstream of Liangzhu culture, but it also includes the Yue culture in Haidai and Erlitou culture in the Central Plains, so it has surpassed it. The transcendence of Maqiao culture lies in its step towards bronze culture.

Cultural poverty sometimes stimulates the sensitivity of technological progress. Small bronzes, such as knives, chisels and arrows, which appear in Maqiao cultural relics are likely to be the sharp weapon for Maqiao people to conquer Liangzhu culture. Although Maqiao culture is not as civilized as Liangzhu culture, Liangzhu culture also has shortcomings, that is, the higher the civilization, the easier it is to become rigid, and sometimes it is inevitable that the creative culture has poor adaptability, which is probably the root cause of the decline of Liangzhu culture-losing sensitivity to the arrival of the Bronze Age and indulging in its own jade age.

Liangzhu culture is local, Maqiao culture is not. It is a foreign mixed culture, and the existence of each cultural factor reflects one aspect of the overall crisis of Liangzhu culture. For example, the existence of the lower class culture in Liangzhu probably reflects that the social differentiation within Liangzhu culture has led to unprecedented class struggle. It is the need of class struggle that makes them join Maqiao culture and make it a subversive force of Liangzhu culture. There are also indigenous cultures squeezed by Liangzhu culture in the southern margin. For example, Kotobuki Ran Dragon Culture, which appeared in Maqiao culture at this time, may be a geographical counterattack by hostile forces. Yue culture and Erlitou culture in the north came to Maqiao culture, just as Qi Jin supported Yue to destroy Wu in the Spring and Autumn Period of Wu Yue and ended Liangzhu culture together.

The advantage of Maqiao culture lies in its adaptability and inclusiveness, and it has the characteristics of immigrant culture. Its diversity may be similar to modern Shanghai, which can be said to be the earliest "Shanghai culture", while Maqiao people, who are mixed by different cultural factors, can be called "the first person in prehistoric Shanghai". We say this not from the "earliest Shanghainese" but from the people who have the most "Shanghai culture" temperament.

Maqiao culture is the earliest culture that entered the Bronze Age in the southeast coastal areas, but Maqiao people have their own choices about the bronze culture from the north. Originally, "national affairs are about worship and honor." In bronze culture, the most important thing is the ritual vessels used for "sacrifice", followed by the weapons used for "honor". Use "worship" to solve the legitimacy of the source of power, and use "glory" to seize and consolidate political power. Maqiao people just want to be brave and don't want to be worshipped, because they have no national concept and are still in the primary stage of "natural selection" civilization, so they don't need to consider the issue of legitimacy. Therefore, the bronzes of Maqiao culture we see have no ritual vessels, only weapons, and they are all small weapons. Moreover, these weapons were not produced by Maqiao people themselves. They have neither opened copper mines nor cast copper tools, and adopted "takenism" to bronze culture.

It is possible that they used these small bronze weapons to eradicate the upper remnants of Liangzhu culture. Their revolution was so thorough that Maqiao culture left no trace. Some people may take floods and transgressions as examples, saying that Liangzhu culture has disappeared in the local area, which is the result of floods and transgressions, but natural disasters cannot fundamentally destroy culture. If it is only a natural disaster, Liangzhu culture can make a comeback. Even the foreign Maqiao culture can survive on the site of Liangzhu culture. There should be no natural obstacles for Liangzhu culture to return to the mainland. Even if it is difficult to return completely, at least some of them will reappear in the replaced Maqiao culture. If there is nothing, then there is only one possibility, and that is to be completely rejected by Maqiao culture. Perhaps Maqiao people simply disdain to inherit the cultural heritage of Liangzhu people, and the concept of "the poorer the more revolutionary" is not modern. Perhaps Maqiao people tried it once, and the cultural break caused by the "continuous revolution" set Jiangnan back for hundreds of years.