Keywords: Ritual Spirit Pillar Classic Education Kindness
The meaning and relationship of these two concepts have been discussed many times in The Analects of Confucius. This problem deserves further study, largely because the previous discussion paid full attention to the richness of the connotation of benevolence and the understanding of ceremony was too simple. Because we can't fully understand the connotation of ceremony, we don't fully understand the true meaning of the relationship between ceremony and benevolence.
In the most basic sense, courtesy is an external norm and code of conduct; Benevolence is the inner consciousness and hope to become a virtue. Most scholars believe that between courtesy and benevolence, Confucius pays more attention to benevolence. Because although Confucius respected ceremony, he hated the virtual culture and formalization of ceremony. Pursuing the essence of ceremony, benevolence represents the attitude of pursuing the essence of ceremony and also represents the embodiment of the essence of ceremony. This paper does not object that benevolence embodies the essence of ceremony, but thinks that a problem that should be at the starting point is ignored in the relationship between ceremony and benevolence. This is why rituals must be observed as an external norm. This question cannot be answered from the concept of "benevolence", which is the essence of revealing and practicing norms. This attitude has presupposed that the ceremony is good. The only problem is to throw away the vain things in the ceremony and extract the good things. However, why Confucius thought that propriety was good is a starting point. In fact, Confucius' belief in propriety has another origin. This origin precedes the concept of benevolence. This other origin has profoundly influenced the relationship between propriety and benevolence. Benevolence is the essence, while propriety is the measure of "transcendent" (before personal experience, knowledge and will). In the relationship between propriety and benevolence, not only does benevolence embody the essence of propriety ("to err is human"), but also the direction of benevolence ("self-denial and return"). It is precisely because of ignoring ""
First, the starting point of the problem
In the relationship between propriety and benevolence, propriety is in a certain "preset" position. Etiquette existed before me, and it is a norm accumulated by history. Etiquette norms not only have the function of organizing social order, but also have the function of training personal conduct. The relationship between courtesy and benevolence mainly involves the training and cultivation of personal conduct. The Analects of Confucius has a well-known attitude towards the cultivation of personal conduct, that is, it advocates taking ceremony as the criterion, taking ceremony as the leadership, and being alone. He has no knowledge as the basis of judgment, so he must unconditionally follow the norms of etiquette. Confucius believes that etiquette norms are the correct ways and measures to guide people to achieve virtue. This belief is logically ahead of the consciousness of "benevolence" in order to prevent the vanity and externalization of etiquette, to pursue the essence of etiquette, and to integrate my inner life with this essence. The premise of this consciousness is to affirm in advance that etiquette is the correct way and scale.
In this way, when we study the relationship between courtesy and benevolence in the Analects of Confucius, we must first face a question at the starting point: why does Confucius think that courtesy is the right way to cultivate one's morality and why does it represent the most fundamental value of life? The problem of this starting point is a belief that can be seen everywhere in Confucius' Dialogue between Teachers and Students: I believe that classical etiquette provides a benchmark for the meaning of life. Here we should pay attention to a problem that has not been mentioned before. This belief in etiquette is a very specific spiritual phenomenon, which is not common in history. Etiquette norms are universal and respected, and can be deeply or shallowly involved in human life. This is also common. And people regard etiquette as the meaning foundation and spiritual pillar of life, which is very rare. The trust in etiquette in the Analects of Confucius is such a situation that etiquette is the spiritual pillar consciously, rather than generally advocating respect for etiquette norms. Why did Confucius form such etiquette beliefs? If we don't answer this question, we can't understand the true meaning of the concept of etiquette, and we can't really discuss the relationship between foreign norms and internal consciousness in primitive Confucianism.
However, to answer this question, we have to go back to before Confucius. If Confucius had no concept of etiquette before, then we should explore why Confucius formed such a concept. If the concept of etiquette before Confucius has been formed, then we should study why this concept was formed and what its significance is. What is the relationship between Confucius' concept of ceremony and this previously formed concept? In short, the belief in the preset position of "Li" in the Analects of Confucius cannot be regarded as a fact without discussion. The origin and significance of this belief should be explored. Only by solving the problem of this starting point first can the research on the relationship between Li and Ren be expected to be truly in-depth.
There is a popular view that the origin of "ceremony" can be traced back to the Western Zhou Dynasty, which is not wrong, but it is impossible to distinguish the system and concept of ceremony. The rites respected in The Analects of Confucius really came from the Western Zhou Dynasty. %, but according to this attitude and belief based on ritual spirit, it can't be found in the Western Zhou Dynasty. There was a etiquette system in the Western Zhou Dynasty, and the middle and late period of the Western Zhou Dynasty was the period of etiquette system construction. Of course, the nobles in the Western Zhou Dynasty also had the habit of respecting etiquette rules, but until the late Western Zhou Dynasty, we still couldn't find the concept of etiquette in reliable literature, that is, we couldn't find the statement that etiquette was the basis for solving political and life problems. The concept of the Western Zhou Dynasty is to believe in God, where God has ancestors and mountains and rivers. If the materials recorded in Zuo Zhuan are reliable, then we can clearly answer that this concept, which is not common in history, was formed in the Spring and Autumn Period. Poems in the later period of The Book of Songs, such as Xiaoya and Guofeng, can already see the bud of etiquette concept, and the aristocratic remarks recorded in Zuo Zhuan are all centered on etiquette. In the most basic sense, it can be said that the concept of etiquette in Zuo Zhuan is the same as that in The Analects.
Judging from the exact literature, it is certain that the view based on propriety and righteousness was formed in the early Spring and Autumn Period before Confucius. Prior to this, the nobles of the Western Zhou Dynasty respected etiquette, but they took gods (mainly gods and ancestors) as their spiritual pillar in concept. Proper etiquette was the way to this pillar and had no other significance. After that, the nobles not only appealed to God through etiquette. More importantly, etiquette is regarded as an independent spiritual pillar. During the Spring and Autumn Period, aristocrats emphasized etiquette, of course, which meant maintaining the social order and status of aristocrats, but the significance of etiquette as a spiritual pillar never stopped there. In fact, the nobility found some deeper principle in etiquette, which became the source of the meaning of human life after God's belief could not sustain people's hearts. What is the principle? Simply put, it is classical education. Only those who have been educated in classical culture are real people, and they can restrain their temperament and desires and take on great responsibilities. A person is simple and modest, and has an appreciation for beautiful things. The most profound persuasion of etiquette comes from its performance of appropriate educational methods. Trust in etiquette is the trust in the educational path pointed by a specific culture, and this trust is the classical virtue temperament. In fact, it is not only etiquette, but also other classical heritages, such as poetry, music and dance, letters, aphorisms, legends of sages, heroic stories and so on. , all belong to this classical cultural temperament.
The rise of etiquette in the Spring and Autumn Period is the starting point of a profound spiritual change in the history of ancient thought. Prior to this, the concept of ritual poetry books had no independent value, and it was an accessory of sacrificial culture. The consciousness of educating people with the classical temperament of ritual poetry books never became conscious. After that, it gradually formed an independent concept of rites, music, poetry and calligraphy and the consciousness of educating people with classical culture. And entered the origin and formation process of early Confucianism. According to Bierce's concept of "axis age", such a comparison is helpful for us to understand the macro characteristics of this spiritual transformation. After the first century BC, the ancient Jews' belief in God was in crisis, and the Jewish prophets rebuilt their faith with a new explanation of the relationship between God and man, which eventually led to Christianity. In Greece after the # century BC, the traditional belief in God was in crisis, and Greek philosophers established their new belief in the order of the universe through metaphysical inquiry, thus producing ancient Greek philosophy. In China after the # century BC, the traditional belief in gods and ancestors was in crisis. Noble thinkers rebuilt the spiritual pillar of society and life based on the concept of etiquette, which led to the emergence of Confucianism in pre-Qin Dynasty. If we want to briefly summarize the characteristics of spiritual transformation represented by the concept of ceremony, we can think that the concept of humanistic education has replaced the concept of fearing the gods and become the spiritual pillar of people, thus forming a belief that extends to Confucianism. Only with the education of classical culture can there be sound people and good politics.
Why did such spiritual changes occur in the Spring and Autumn Period? Why does ritual replace God as a spiritual pillar? Because previous studies generally did not pay attention to the distinction between system and etiquette concept, they often thought that the etiquette concept in the Spring and Autumn Period was a continuation of the old concept in the Western Zhou Dynasty, so they never paid attention to this issue. In fact, this is a very complicated problem, involving the changes in the internal structure of aristocratic society after the relocation of Ping and Dong, and the great pressure brought by the invasion of Yi and Di. This paper can only explain one thing. The rise of the concept of etiquette has a special historical background, and some important background factors for the formation of Confucius' thought have not been fully discussed by the academic circles so far. .
Second, the mission of Confucius' concept of propriety
The rise of the concept of "ceremony" in the Spring and Autumn Period marked the beginning of a belief in the fundamental value of human beings in the history of ancient China thought, which was the belief in ancient humanism. Many people mentioned that in the past, China's classical humanism was centered on "people", but this failed to grasp the key point. The ancient humanistic concept marked by ceremony is not only centered on people, but also on people's education. Ceremony is actually a concept about classical education. Etiquette is an appropriate way to make people bound by discipline and norms. At the same time, etiquette symbolizes a classical virtue and is regarded as people's ideal and political pillar. "Man" in the sense of secular life has never occupied an important position in China's classical thought. In ancient times, only "people" was valued as the foundation of the country, but $'&; This is actually an obvious fact, but it has not been well clarified, which has led to a lot of confusion in research, such as the understanding of ancient humanistic thought.
When the concept of etiquette rose in the Spring and Autumn Period, the humanistic concept centered on classical education had sprouted, but the expression of this concept was not clear. In the warm praise of etiquette, the nobles in the Spring and Autumn Period gave etiquette too many meanings, and these meanings were mixed with the special status of the nobles. At that time, the nobles thought that a person who paid attention to etiquette during the alliance was the dry city of their country, and a person who was proficient in etiquette, music and poetry could command the three armed forces. On the other hand, a person whose etiquette is not standardized in diplomatic or sacrificial occasions will bring down the country, or his own life will soon end $ (&; In all these expressions, there is a consciousness that classical education is the spiritual foundation of human beings, but it is mixed with the special identity of nobles. In the middle and late Spring and Autumn Period, with the aristocratic emphasis on etiquette becoming fashionable, people who pay attention to etiquette were praised everywhere, and the shortcomings of formality and hollowness of etiquette gradually appeared. In a society that generally respects etiquette, paying attention to etiquette will never lead to such disadvantages. What everyone has to do here is to follow etiquette. Etiquette will be sought after by the crowd and become an empty prose form only if it goes beyond the meaning of general customs and becomes a deeper spiritual foundation and value-bearing system. When we look at China's rural etiquette and modern European and American etiquette (modern China city is the society with the poorest etiquette and customs), we think it is impossible to become the flood of empty prose, because there is no such motivation. There is a special motive that makes etiquette become empty prose. In the middle and late Spring and Autumn Period, it was precisely because of paying too much attention to etiquette that etiquette vanity prevailed, and Confucius' concept of etiquette came into being under this background. The mission of Confucius' etiquette view is to dig out the universal significance of etiquette from the special status of nobles and save the essence of etiquette from the vanity style of form.
As mentioned above, the dialogue between Confucius and his teacher about ceremony in The Analects of Confucius is characterized by self-evident confirmation of the authority and value of ceremony. Confucius never explained why personal virtue must be based on ceremony and why there can be no other way. The American philosopher Finn Gleiter named the second chapter "A Road Without Crossroads" in his influential book Confucius: What Is Sacred. It means that there is no question of "choice" in Confucius' thought. If the Analects of Confucius itself is concerned, it seems that what Finn Gerrit said is right. On the level of confirming the highest fundamental norm, The Analects of Confucius is not selectively discussed, and this norm has been confirmed.
However, if the Analects of Confucius is linked with the classics such as The Book of Songs and Zuo Zhuan, and Confucius' thought is linked with the lofty concept of "ceremony" before, we will understand that the ancient humanistic thought experienced a choice in the process of its origin and formation, and the process in which the concept of "ceremony" rose to replace "God" as the central concept was itself a process of choice. ""The significance of this choice was clarified step by step in the # period of # year. The deep meaning of etiquette is education, which holds that people's character must be cultivated through the spiritual scale of classical culture. The respect for etiquette in The Analects of Confucius is essentially a respect for classic educational ideas. Different from the previous aristocratic thinkers, Confucius wanted to express this consciousness in a more concise and universal form, and this requirement of re-expression led to the change of Confucius' concept of etiquette.
What is popularization? In the concept of aristocratic etiquette in the Spring and Autumn Period, etiquette is the norm of aristocrats, and aristocrats seek cooperation between aristocratic classes through etiquette, seeking to forge quality in discipline, self-cultivation and education. These have nothing to do with civilians, but a way for a privileged class to confirm its noble identity. Confucius, on the other hand, extended etiquette to adults' own norms, and achieved virtue through classic education, which was no longer a status symbol of aristocratic groups. But everyone's goal. Although Confucius started from a small group of people, not directly from the masses, but first of all, this small group of people is not from the nobility, but ordinary young people who are eager to learn and make progress. In fact, the vast majority of Confucius disciples who have high hopes are not from nobles, but from the civilian class; Secondly, a small number of people practice propriety, music and morality, and the ultimate goal is to govern the country with propriety, so that all people can use propriety and morality. As the saying goes, "guide it with morality, gather it with courtesy, and be ashamed." Confucius pushed the etiquette norms to the common people, essentially thinking that the spiritual value contained in the etiquette norms is not only the value of a certain group, but also the value of people, which is the yardstick for people to be human. According to this understanding, classical education
What is materialization? The essence of etiquette is aimed at formalization and virtual culture. Formalization and virtualization of etiquette have two meanings. 1. Aristocratic etiquette is a complicated ceremony. Performing ceremonies often require exquisite materials, from bronzes and jade articles to chariots and horses. If this emphasis remains unchanged, etiquette can't go to the common people and can't be transformed into universal human norms. Therefore, Confucius asked that the utensils in etiquette should be simplified. The piety of preserving behavior. However, this point is not emphasized in The Analects of Confucius, and the Confucian literature in the Warring States period also has different opinions. After all, etiquette is related to status. Even if it is transformed into a universal human norm, it is led by a gentleman with excellent moral character (no matter what his original origin is) in a hierarchical society, so it is impossible to avoid all documents and materials related to class identity. Confucius explicitly requested that instruments and articles should be simplified. However, what is the standard of moderate simplification has not been clearly stated. Secondly, in the middle and late Spring and Autumn Period, nobles' attention to etiquette often turned into ostentation and extravagance. When the concept of etiquette rose in the early Spring and Autumn Period, their inner enthusiasm generally declined. Some "little people" in Lu even live $ NUMBER on etiquette knowledge &; Confucius put forward that benevolence is the basis of ceremony, and asked for the spiritual essence from the standard of ceremony, not just the ostentation and extravagance of ceremony. This is the most profound point of Confucius' reform of etiquette concept. The relationship between propriety and benevolence in the Analects of Confucius is actually a special way for Confucius to seek the display and expression of the true life of propriety from internal factors such as human cognition, will and emotion, which is propriety.
Now we can answer the "starting point question" about the relationship between courtesy and benevolence in the Analects of Confucius. Why is it self-evident that propriety, justice, honesty and shame are the principles? The simple answer is that from the early Spring and Autumn Period to Confucius, there was a spiritual movement with ceremony as the core, aiming at establishing a meaningful world with classic education as the pillar. Confucius is the successor of this concept movement, and his mission is to guide this concept movement from the aristocratic circle to the ordinary people and reveal its inner essence. Confucius is in the mature stage of this concept movement. His problem is not to question the fundamental presupposition of this movement, but to express this presupposition in a new, simpler and more powerful way.
Therefore, the authority of the ceremony is beyond doubt, and the leading significance of the classical culture represented by the ceremony to life is beyond doubt. The whole question is, what is the essence of the authority or leading significance of the ceremony? This leads to the concept of benevolence.
Third, the two-way relationship between "light source" and "identity"
Benevolence is also a concept that appeared before Confucius, but its frequency is not high. In the concept of nobility in the Spring and Autumn Period recorded in Zuo Zhuan, the importance of benevolence is far from being compared with courtesy. In the Analects of Confucius, benevolence is a very important concept, at least it can be considered as important as benevolence and ceremony. Confucius repeatedly talked about benevolence in various situations. What is its exact meaning? This is a very complicated problem.
The academic discussion on the meaning of "benevolence" is far deeper than that of "ceremony". Generally speaking, benevolence refers to a person's inner state, in contrast to the external norms of etiquette. Benevolence refers to an extremely rich internal state, but there are two basic meanings that stand out. First, benevolence refers to subjective will, and I am willing or determined to be a virtuous person. This inner state is the "benevolence" mentality. Secondly, benevolence cares about others. I am willing and determined to be a virtuous person. I also want to help others to be virtuous, or at least I can't impose what I don't want on others. These two basic meanings are complementary, and the second meaning is the proper meaning in the first meaning.
I am determined to be a man of noble character. I am not an isolated individual. My ambition naturally includes relationships with others. But these two meanings have their own special problems, which can be discussed separately. This paper discusses the relationship between courtesy and benevolence, which is closely related to the first meaning, but far from the second meaning, and does not involve the second meaning for the time being. .
Benevolence is an inner attitude and a will to become a virtue. Contrary to propriety, it means that I am willing or determined to act according to the standards of propriety. In the atmosphere of vanity and formality of etiquette, this attitude and will are decisive, which makes the intrinsic value of etiquette appear directly. Therefore, many scholars believe that in the relationship between courtesy and benevolence, benevolence is dominant, and this judgment is fully agreed with this paper.
In fact, in the development of aristocratic etiquette concept before Confucius, there was always an effort to grasp the essence from the etiquette form, which was required by the etiquette concept itself as an ideological movement.
The key point here is that the concept of etiquette is an ideological movement, rather than advocating respect for etiquette and customs in a general sense. As an ideological movement, the concept of etiquette endowed etiquette with great significance and formed a special motive force. On the one hand, it triggered the crowd's pursuit of etiquette, which led to the formalization and emptiness of etiquette, as mentioned above; On the other hand, this motivation also requires the liberation of the essence of etiquette from empty talk. Before Confucius, aristocratic thinkers have been trying to get rid of empty words and grasp the essence of etiquette. The concept of "benevolence" put forward by Confucius is the most successful ideological effort. It not only leads the value of etiquette from the aristocratic circle to the whole society, but also bases itself on the rich spiritual world in the heart, so that the understanding of the classic educational value in the Spring and Autumn Ritual Movement has been the most profound expression of human consciousness and emotion.
Without the appearance of Confucius' concept of benevolence, the movement of the concept of propriety would exhaust the source of inner life with too much empty talk, and the original internal presupposition would not be realized. Therefore, the development of the concept of ceremony itself can also prove the judgment that "benevolence is the foundation".
However, in the discussion of the two concepts of "reason" and "man" in the Analects of Confucius, the academic circles often give a strong explanation to the leading significance of "man". In this explanation, the independent meaning of "reason" as an external norm is largely dissolved, so that reason and people cannot form a "relationship". The independent meaning of "Li" is easily ignored and dispelled, largely because people often only understand "Li" as a code of conduct, without paying attention to the deep meaning of its classic education. The specific ceremony regulations can be adjusted at any time according to the actual situation. Although Confucius still seems to adhere to many old rituals, in theory, these rituals can be adjusted according to the principle of benevolence. The classical education represented by etiquette shows an unshakable direction and is a model of being a person with classical temperament. The real meaning of this direction indicated by the ceremony is not retro, nor is it a return to aristocratic society. Instead, the spirit extracted from the aristocratic cultural heritage is regarded as the measure of human beings. In other words, a person's life path is guided by the spiritual scale of historical "presupposition". In the dialogue of The Analects of Confucius, we can often feel that Confucius teachers and students are inspired by a grand realm of life and take self-cultivation as their homework day and night. "Never tire of learning, never tire of teaching", and "I was so angry that I forgot to eat." I didn't know that old age was coming. "This grand realm of life is rooted in the guidance of the spirit of classical culture on the meaning of personal life. The whole of primitive Confucianism can be said to draw meaning from the cultural values accumulated in history. Ancient etiquette, poetry and songs, music and dance, and sage the legend of heroes all constitute the guidance of personal life, and etiquette norms are the signs of this guidance. Therefore, although Confucius opposed the false ceremony, we should always respect the external norm of etiquette. In the relationship between propriety and benevolence, propriety can be simplified as a specific section of external norms, but the authority and leading significance of propriety as a "transcendentalism" of classical education cannot be dispelled.
Benevolence is the inner will to follow etiquette, and it is also a practical attitude to reject the empty talk of etiquette and grasp the essence of etiquette. Rejecting empty words and grasping the essence is, to a great extent, a process of spiritual inner understanding, a process of excitement and joy in discovering the source of great spirit, and even a process of discovering the true self. Nevertheless, this process is still dominated by the unique temperament of classical culture. The meaning of etiquette norms should be extracted from the form of etiquette, with benevolence's will and attitude as the leading factor. But in the final analysis, Ren's will and attitude stem from the guidance of classical culture on the meaning of life. In this sense, courtesy is the forerunner of benevolence. Here we put forward a symbolic word: light source, which is used to compare the relationship between courtesy and benevolence. Confucius and his disciples "forget their worries when they are industrious", "once you eat and drink, you can't bear to worry in a mean alley, and you won't change your happiness when you return." Is it due to the external etiquette norms or the internal consciousness of "benevolence"? I think that the original light source is in the etiquette norms, and etiquette is the symbol of history and culture, and the classical temperament in history and culture is the significance basis of the ideal society confirmed by Confucius. Of course, people's inner feelings, intentions and wisdom are the main bodies to receive and identify light sources. Without this subject, the light sources from history and culture will be buried in too many forms. Since Confucius, there has been a cyclical spiritual movement in the history of Confucianism, that is, while adhering to historical and cultural values, returning to the inner world of knowledge, emotion and meaning again and again. These regression movements are full of passion for finding simple truth and greatly clean up various problems brought about by advocating external authority. But the simple truth of returning to inner perception is not returning to simple inner feelings, but returning to the truest grasp of the value of classical culture. Confucius was the first person who initiated the movement of returning to inner true perception. The "benevolence" in The Analects of Confucius represents the pursuit of returning to the spiritual world. At the same time, Confucius strongly adhered to the external norms represented by ceremony. The relationship between propriety and benevolence in The Analects of Confucius supported each other in this way, and this relationship continued until the later development of Confucianism.
Four. conclusion
This paper holds that the relationship between propriety and benevolence in The Analects of Confucius has never been accurately grasped, and the academic circles have always paid attention to the connotation of benevolence, thinking that etiquette as a code of conduct has no deep meaning.
In fact, the complexity of the problem first comes from the ceremony. Why is the code of conduct of an upper class endowed with such great significance that it can become the guiding principle of life value in Confucius' mind? B What historical opportunity made the traditional etiquette of the nobility play such a big role in the creation of primitive Confucianism? B. If we can't answer this question, we will always be estranged from the spiritual essence of the Analects of Confucius and even the whole early Confucianism.
The misunderstanding of the relationship between propriety and benevolence in The Analects of Confucius comes from the powerful influence of Mencius' theory of heaven and man after Confucius. Mencius, after Confucius, once again emphasized the return to one's original heart and the perception of the truth. Mencius' thought largely represents a simple movement to get rid of the aristocratic quaint temperament. He regarded the light source that led people to Xiu De at first, from the quaint charm of classical culture to the inner family system, and later regarded heaven as the metaphysical source of this family system in The Doctrine of the Mean, thus forming a new "relationship" with profound philosophical significance in Confucianism, namely, the relationship between heart and nature, and between man and heaven. The appearance of this new relationship has brought a new pattern to the development of Confucianism, but the appearance of this new relationship has not cancelled the relationship between external norms and internal consciousness since Confucius. It's just that different "relationships" have been influenced by subtle and complicated interactions and infiltration since then. This is beyond the scope of this article. What this article wants to say is that the relationship between propriety and benevolence in The Analects of Confucius is essentially the relationship between the leading force of classical culture and inner perception. The connotation of this group of relations and its long-term influence in the history of Confucianism have not been fully understood by the academic circles so far.
Annotate The Analects? 6? 1 learning ":Confucius said:" Disciples are filial when they enter, and they are filial when they leave. They are sincere and trustworthy, they love the masses, but they are kind. If they have extra ability, they will learn. " Xia Zi said: "The sage changes color; Parents can do their best; To be a gentleman, you can make many friends and keep your word. Although you say you haven't studied, I will say you have. " Of course, the rituals of the Western Zhou Dynasty have an older origin, but they are the epitome of Xia and Shang etiquette. Confucius clearly said: "Zhou Jian was in the second generation, and I was depressed about literature." Therefore, it can be said that the etiquette system advocated by Confucius originated in the Western Zhou Dynasty.