Autor: 黃甯 (Ning Huang)

Dieser Autor hat geschrieben 179 Artikel
《上博简〈陈公治兵〉》｜楚国CEO如何修复一支崩坏团队

《上博简〈陈公治兵〉》｜楚国CEO如何修复一支崩坏团队

上博简《陈公治兵》是一部跨越两千四百年的组织手册：从追野兔而散的混乱新兵，到“五人一伍、十人一行”的基础编制； 从鼓铙为令的指挥系统，到“威、恭、裕”的用人法度。 陈公狂以结构重建纪律，以信号统一行动，以“威—恭—裕”调节军心，使军队重新找回可以运行的秩序与节奏。 现代团队的执行力、管理制度与组织方法，都能在这卷竹简中看到清晰的源头——治理的底层逻辑，从战国便已成形。 The Shanghai Museum bamboo text “Chen Gong Trains the Army” is a 2,400-year-old manual on organizational rebuilding. It begins with a chaotic troop formation that scatters at the sight of wild hares, and moves toward a disciplined structure of “five-man squads and ten-man units.” It establishes unified command signals through drums and bells, and outlines a leadership philosophy grounded in wei (authority), gong (respect), and yu (allowance/elasticity). Through structural clarity, standardized commands, and a balanced management ethic, Chen Gong restores an army’s capacity to act as one coherent body. Many principles of modern execution, team alignment, and organizational design can trace their roots back to this bamboo manuscript—proof that the foundations of governance were already fully formulated in the Warring States period.

Weiterlesen《上博简〈陈公治兵〉》｜楚国CEO如何修复一支崩坏团队
《上博简〈君人者何必安哉〉｜楚国CEO为立人设过度“卷”自己，竟导致公司濒临破产？》

《上博简〈君人者何必安哉〉｜楚国CEO为立人设过度“卷”自己，竟导致公司濒临破产？》

在上博简〈君人者何必安哉〉中，我们看到的不是一位“清心寡欲”的圣人楚王，而是一场精心策划却彻底翻车的“人设工程”。楚王以为只要戒色、戒乐、戒欲，就能为自己立下完美德行的招牌；然而老臣范戊却用白玉、三违与史例，把这块闪亮的招牌当场撕毁，揭露这是最危险、最失败的治理策略。一个只想“看起来无懈可击”的统治者，往往最先在现实中崩盘：他不听礼乐使国家失去文化之本，不近女色导致继嗣岌岌可危，隆祭无乐则斩断了祖先与国家的精神链路。民众认为他虚伪矫饰，甚至连鬼神都不会再为他作保。当桀、纣、幽、厉与灵王乾谿之殒的阴影被摆在眼前，那句“君人者何必安哉”便成为穿越两千年的重锤：治理不是修行，人设无法代替责任。楚文明留给后世的警告很清楚——真正的明君不是禁欲的圣徒，而是敢于承担行动的“真人”。In the Shanghai Museum Chu Slips “Junrenzhe Hebi Anzai,” what emerges is not a sage-like king purified by abstinence, but a meticulously crafted persona collapsing in real time. The Chu king believed that quitting desire—avoiding music, distancing himself from women, rejecting sensory pleasure—would forge an impeccable image of virtue. Yet Minister Fan Wu dismantles this facade with surgical precision: the unblemished jade becomes a metaphor for unused responsibility, the “three violations” reveal structural failures, and the historical cases of tyrants and the tragic death of King Ling at Ganxi expose the fatal cost of mistaking personal image for governance. A ruler obsessed with looking flawless collapses first in practice: abandoning ritual music breaks cultural cohesion, neglecting heirs endangers succession, and hollow ceremonies sever the lineage between ancestors and state. The people see him as pretentious; even the spirits, Fan warns, will cease to protect him. Against the backdrop of fallen rulers, the cry “Why should a ruler expect ease?” becomes a timeless verdict: governance is not ascetic performance but the courage to act. The wisdom of Chu is blunt—true leadership comes not from a saintly persona, but from being real, responsible, and present.

Weiterlesen《上博简〈君人者何必安哉〉｜楚国CEO为立人设过度“卷”自己，竟导致公司濒临破产？》
《荆州简 · 秦家嘴M1093号楚简〈四王五霸〉｜谁把楚庄王踢出了”五霸”群聊？》

《荆州简 · 秦家嘴M1093号楚简〈四王五霸〉｜谁把楚庄王踢出了”五霸”群聊？》

湖北荆州秦家嘴1093号楚简给出了一个彻底“异端”的春秋五霸名单：齐桓公、晋文公、楚文王、越王勾践、吴王阖闾——楚庄王被无情踢出群聊。这不是史官疏忽，而是墨家以“尚贤”为尺对历史进行的强力重写：衡量霸业的标准不是领土、战功，而是君主是否得贤臣者得天下。鬻拳以刖足明志，使楚文王取代楚庄王，成为“墨家五霸”的关键。更锋利的是，这篇简文在列举五霸之后立刻翻转笔锋，把他们全部定性为“乱之本”：兼并、逼君、相杀，是时代真正的底色。这是战国思想的锋刃：利用你的故事，否定你的道路。一个庶人墓主把这份名单带入地下，也悄悄带走了他心中那份关于贤臣、秩序与忠诚的另一种可能。The Chu bamboo slip discovered at Qin-jiazui M1093 in Jingzhou, Hubei presents an alternative and striking list of the “Five Hegemons”: Duke Huan of Qi, Duke Wen of Jin, King Wen of Chu, King Goujian of Yue, and King Helü of Wu—explicitly excluding the familiar King Zhuang of Chu. This is not a scribal mistake but a Mohist reconstruction of history, measuring hegemony not by territory or conquest but by the principle of “exalting the worthy.” Yuxuan’s uncompromising remonstration—even self-amputation—elevates King Wen into the Mohist list. Yet the slip immediately shifts tone, condemning all five as “sources of disorder”: usurpation, annexation, mutual killing. This is the sharp logic of Warring States political thought—using your story while denying your path. A commoner carried this manuscript into his tomb, preserving a vision of power grounded not in expansion, but in worthiness, loyalty, and order.

Weiterlesen《荆州简 · 秦家嘴M1093号楚简〈四王五霸〉｜谁把楚庄王踢出了”五霸”群聊？》
《鄂君启金节｜青铜里的关税战争：楚国CEO的物流密码》

《鄂君启金节｜青铜里的关税战争：楚国CEO的物流密码》

《鄂君启金节》是一枚沉睡两千三百年的青铜符节，却完整刻下了战国时期楚国最先进的经济制度：路线即版图、配额即权力、凭证即通行。它既是免税通行证，也是国家级物流网络的规划图、战略物资禁运制度的执行文本，以及中央财政直管体系的关键凭证。本文以三章方式重构这套“楚式治理学”：青铜上的交通系统、制度边界的精算逻辑，以及从人治迈向制度化的通关革命。两千多年后，我们依然能在现代自由贸易、负面清单与信用体系中，看见这枚符节的制度原型。The E-Jun Qi Bronze Tallies are not ceremonial relics—they encode one of the most sophisticated economic systems of the Warring States period. These bronze documents granted tax-free passage, defined national logistics routes, enforced strategic embargoes, and centralized fiscal power under the Chu state. Organized in three chapters, this article reconstructs Chu’s governance logic: the logistics map engraved in bronze, the calculated boundaries of institutional control, and the shift from personal authority to credential-based customs. More than two millennia later, modern free-trade zones, negative-list regulation, and credit-based clearance still echo the system first embedded in these tallies.

Weiterlesen《鄂君启金节｜青铜里的关税战争：楚国CEO的物流密码》
《长台关楚简：竹简里的“无间道”——儒家？墨家？》

《长台关楚简：竹简里的“无间道”——儒家？墨家？》

《长台关楚简》围绕1957年河南信阳长台关一号楚墓出土的约一百多枚残简展开。这批竹简残缺破碎，却在儒家语汇、墨家理念与现实政治之间不断切换，呈现战国思想远比后世分类更复杂的真实面貌。简文既有“君子之道”的礼制语言，也出现“尚贤”“兼爱”的墨家核心概念，同时反复讨论阶层、刑罚、名分与教育，显示儒墨并非对立，而是在乱世之中彼此渗透、互相借用，形成介于秩序与平等之间的思想灰区。长台关竹简留下的不是某一学派的教条，而是一位身处动荡时代的实践者试图寻找第三条路的思考模型。本文透过残简的缀合，重建思想在现实中混血生长的过程，并指出：两千四百年前的提问今天仍在回响——“天下将如何安顿？” This essay examines over a hundred fragmented bamboo slips excavated in 1957 from the Chantai Pass Chu tomb in Henan. Despite their damaged state, the slips reveal a dynamic intellectual landscape where Ruist vocabulary, Mohist ideals, and pragmatic political reasoning interweave. Phrases invoking “the Way of the gentleman” appear alongside core Mohist notions such as “elevating the worthy” and “universal kinship,” embedded within discussions of hierarchy, punishment, education, and social order. The slips demonstrate that Ruism and Mohism were not opposing camps but overlapping responses to the pressures of a turbulent world, converging into a hybrid zone between ritual order and egalitarian aspiration. What survives is not doctrinal purity, but a method for navigating contradiction—a third path forged in the midst of disorder. By tracing meaning across the broken bamboo, the essay reconstructs a living, interwoven mode of reasoning, and revisits the enduring question first inscribed here: how can a fractured world be held together?

Weiterlesen《长台关楚简：竹简里的“无间道”——儒家？墨家？》
《夕阳坡楚简｜竹简上的宗祠匾额》

《夕阳坡楚简｜竹简上的宗祠匾额》

在湖南常德夕阳坡的静土里，棺旁只放着两根竹简，没有甲胄、没有玉器、没有漆器，只有两行刻得极薄的字，像是一座只挂两块匾额的私人宗祠。这并非遣策，而是墓主替自己写下的“个人精神匾额”：一行记录时代，一行记录自己。在短短五十四字中，他把个人命运与国家历史牢牢绑定，把一生的价值浓缩成唯一愿意带入永恒的证明。夕阳坡的无名楚人让我们看到，小人物也能用最轻的材质承载最重的意义——人之所以被记住，不在于拥有什么，而在于选择把什么刻进永恒。In the quiet earth of Xiyangpo in Changde, Hunan, only two bamboo slips lie beside the coffin—no armor, no jade, no lacquered treasures, just two thin lines of script like a private ancestral hall with only two plaques. These are not burial inventories but the tomb owner’s “personal spiritual plaques”: one line for the world, one line for himself. Within fifty-four characters he binds his life to a turning point in history, compressing the worth of a lifetime into the only proof he chooses to carry into eternity. This unnamed Chu man from Xiyangpo shows us that even ordinary people can let the light of meaning survive time—not through what they owned, but through what they carved into forever.

Weiterlesen《夕阳坡楚简｜竹简上的宗祠匾额》
《楚系顶流的“搬家清单”｜三份人生清单：曹家岗、五里牌、仰天湖楚简》

《楚系顶流的“搬家清单”｜三份人生清单：曹家岗、五里牌、仰天湖楚简》

本文串联三种不同面向的楚国贵族生活： 曹家岗以极简的日常器物呈现生活的质地； 五里牌以礼器、宴饮组合与车马配置展现社交等级与家族责任；仰天湖则以丝绸衣物、香匣饰物与生活陈设勾勒楚式审美的深情。 这些竹简并非简单的随葬物记录，而是楚人关于“如何生活、如何与他人相处、如何呈现自己”的世界观档案。三份清单合在一起，构成一幅细腻完整的楚式生活地图。This article brings together three different dimensions of aristocratic life in the Chu state. Caijiagang reveals the texture of everyday living through its minimalist daily utensils; Wulipai reflects social hierarchy and familial responsibility through ritual vessels, banquet sets, and chariot-related items; Yangtianhu presents the aesthetic depth of Chu culture through its silk garments, fragrance boxes, ornaments, and domestic furnishings. These bamboo-slip inventories are not simple burial lists, but worldview documents that record how the people of Chu lived, interacted with others, and expressed themselves. Together, the three inventories form a subtle and coherent map of Chu-style life.

Weiterlesen《楚系顶流的“搬家清单”｜三份人生清单：曹家岗、五里牌、仰天湖楚简》
《清华简〈子仪〉｜未盟之盟：囚徒楚使的辞令博弈》

《清华简〈子仪〉｜未盟之盟：囚徒楚使的辞令博弈》

清华简《子仪》记录了春秋时期最戏剧化的一场外交反转：秦穆公在战败后，以礼设局、以乐试心，将被长期囚禁的楚国重臣子仪押入主场；而子仪却在受限的条件中，以和歌重写对方的叙事，以寓言拆解秦国的逼问，完成一次“以不落子取胜”的战略示范。本文从“礼”“辞”“谋”三层结构解析这场会盟，不以战力，而以语法、节奏与判断力，呈现楚式外交的智性美学。The Tsinghua bamboo manuscript Ziyi preserves one of the most remarkable diplomatic reversals of the Spring and Autumn era. After his defeat, Duke Mu of Qin staged a full ceremonial display to test and win over Ziyi—an elite Chu noble who had long been held as a prisoner. Yet within this imposed framework, Ziyi reclaimed initiative through musical counter-speech and a triad of fables that dismantled Qin’s demands. This essay analyzes the episode through “ritual,” “speech,” and “strategy,” revealing how Chu diplomacy mastered the art of winning by not placing a single stone on the board.

Weiterlesen《清华简〈子仪〉｜未盟之盟：囚徒楚使的辞令博弈》
《上博简〈桐颂〉〈兰赋〉｜楚辞美学的两极共生与双生火焰》

《上博简〈桐颂〉〈兰赋〉｜楚辞美学的两极共生与双生火焰》

《上博简〈桐颂〉〈兰赋〉｜楚辞美学的两极共生与双生火焰》本篇来自《上博简·第八册》的两篇核心文献《桐颂》《兰赋》， 一桐一兰，一刚一柔，一入世一出世，构成楚辞美学最深的“双生源代码”。《桐颂》写官道之桐，其“深立坚树”“刚其不贰”，象征秩序、责任与政治伦理；《兰赋》写幽麓之兰，其“摇落不失厥芳”“芳馨达闻”，守护清洁、独立与灵魂的本真。这对看似对立的意象，其实是楚文明深层结构的“双生火焰”： 桐为骨，兰为魂；桐建秩序，兰养灵气； 二者并行，方成楚辞那种在张力中升腾的极致之美。本文以节奏文明体解析两篇竹简的哲思脉络，并在尾之声引入楚人宇宙观： 当入世与出世、刚直与清香、骨与魂的五脉在死后归一，桐与兰的双焰终将合为璇玑之光。 Drawn from Shanghai Museum’s Bamboo Manuscripts (Volume 8), this essay explores two essential texts—Tong Song (桐颂) and Lan Fu (兰赋). One praises the paulownia on the official road; the other, the orchid in the secluded valley. Together they form the dual aesthetic engine of early Chu literature. Tong Song embodies political order, integrity, and responsibility. Lan Fu preserves purity, independence, and inner authenticity. What appear to be opposites are, in fact, “twin flames”: the paulownia as structure, the orchid as spirit; the former builds the world, the latter breathes meaning into it. This essay interprets both texts through the lens of rhythm-civilization writing, and concludes with a cosmological insight rooted in Chu thought: when the fivefold dimensions of life—duty, purity, intention, heart, and soul—unify beyond death, the twin flames merge into a single star at the axis of the heavens: the Xuanji.

Weiterlesen《上博简〈桐颂〉〈兰赋〉｜楚辞美学的两极共生与双生火焰》
《清华简〈行称〉〈病方〉｜巅峰之道：楚王的时间管理与宫廷养生》

《清华简〈行称〉〈病方〉｜巅峰之道：楚王的时间管理与宫廷养生》

《行称》为楚王规划政务节律，《病方》为楚王调护身体，这两卷清华简把“时间管理”与“宫廷养生”合成一套可操作的生活哲学。从“月六称”的行政节奏，到肩背痛与目疾的简朴医方，它们让我们看见楚王如何在严密制度与朴素疗法之间维持巅峰状态。本篇以温柔幽默的方式，重构楚文明的日常智慧：规律让政务不乱，养生让身体不倒。管理好一天，就是治理好天下。The Tsinghua bamboo manuscripts “Xingcheng” and “Bingfang” reveal an unexpected pairing: a royal scheduling system for state governance and a practical medical handbook for daily ailments. Together, they show how a Chu king maintained peak performance—through disciplined time management and simple, effective palace remedies. This article interprets these texts with a light, witty touch, presenting an early philosophy in which order is sustained by ritual rhythm and health is preserved through everyday care. To manage a single day well is, for the Chu king, to govern the kingdom well.

Weiterlesen《清华简〈行称〉〈病方〉｜巅峰之道：楚王的时间管理与宫廷养生》