本文選題：晉獻(xiàn)公 + 孟明　； 參考：《中國(guó)企業(yè)家》2016年01期

【摘要】：正多元淪為一元,對(duì)應(yīng)于秩序生產(chǎn)能力的枯竭春秋之際,夷夏犬牙交錯(cuò),并無(wú)天然邊界。伊洛崤函,遍布夷蹤。夷人用周禮則夏,夏人從夷俗則夷。夷人能筑城者,史乘即以國(guó)目之。國(guó)字有城有武,近似西歐封建所謂設(shè)防城堡。諸侯有國(guó),意味著筑城者自然納入西周封建體系。晉獻(xiàn)公之拓地、百里孟明之遠(yuǎn)征、宋人之臨淮泗,都接觸到姓氏可疑、姬周所無(wú)的大批小邦諸侯,就情理而言很可能是各種族相繼筑城立國(guó)的產(chǎn)物�？鬃铀@的禮崩樂壞,從另一個(gè)角度看,就是秩序輸出和吸納必然伴隨的分化和變形。禮樂本身就是習(xí)慣法的
[Abstract]:The plural is reduced to one yuan, corresponding to the exhaustion of production capacity in the spring and autumn, and there is no natural boundary.Yiluo Xiao letter, all over the Yi trace.Yi people use Zhou Li Xia, Xia people from the barbarian custom is barbarian.Yi people can build a city, the history of the country is the eye.The Chinese character has a city with weapons, similar to Western Europe feudal so-called fortification castle.The princes had a state, which meant that those who built cities naturally came into the feudal system of the Western Zhou Dynasty.Jin Xiangong's land exploration, the expedition of Baili Mengming and the Song Dynasty's Linhuai Si all came into contact with dubious surnames, and a large number of small state princes without Ji Zhou were probably the product of the successive construction of cities and states by various races.Confucius lamented the breakage of etiquette and music from another point of view, that is, the differentiation and transformation of order output and absorption.Ritual music itself is customary law.
【分類號(hào)】：K107

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