在竹简与帛书的残页里，我触摸到先人的手迹与气息。
它们不是尘封的古物，而是文明记忆的纤维，在今日依然延展成新的语言与节奏。
English
Within the fragments of bamboo and silk manuscripts, I touch the traces and breath of the ancients.
They are not relics buried in dust, but living fibers of memory, still unfolding into new language and rhythm today.
Deutsch
In den Fragmenten von Bambus- und Seidenhandschriften berühre ich die Spuren und den Atem der Vorfahren.
Sie sind keine verstaubten Relikte, sondern lebendige Fasern des Gedächtnisses, die sich heute in neue Sprache und Rhythmus fortsetzen.
本篇文章依据《上博简 ·王居· 志书乃言·命》三篇的最新学术缀合成果，重构了一场发生在楚国宫廷的“组织信任危机”。从彭徒返自鄩关的复命受阻、观无畏持书诋毁、邦人群情激愤，到楚王的作色训诫、自省片段、令尹子春的调停，以及最终任命彭徒为洛卜尹，本篇以清晰的故事链呈现楚王如何在沉默、流言与民意之间，做出一位领导者的关键抉择。文章以楚国政治语境为基底，穿插现代组织管理语言，对“忠诚”“谗言”“程序”“声誉”“领导者盲区”进行双重解析。《王居／志书乃言／命》所展现的，不是宫廷八卦，而是一位君王的学习曲线：他迟疑、被蒙蔽、自省，最终在舆论风暴中重新找回秩序。这是楚国的真实现场，也是现代每一个组织都会反复上演的治理课。This article reconstructs a complete political incident in the Kingdom of Chu based on the newly affirmed textual sequence of Shanghai Museum Bamboo Slips: Wang Ju, Zhi Shu Nai Yan, and Ming.
What appears fragmented in three separate texts is now read as a single story: a crisis of trust within the Chu court.
From Minister Pengtú returning from the frontier and being met with silence, to Guan Wuwei submitting a written denunciation, to public discontent among the bangren, and finally the king’s rebuke, self-reflection, the intervention of Prime Minister Lingyin Zichun, and the appointment of Pengtú as Luobo-yin, this article traces a clear narrative chain that reveals how a leader grapples with silence, slander, public opinion, and responsibility.
Drawing on Chu-era political language while weaving in modern organizational insights, the article examines loyalty, manipulation, procedure, and the blind spots of leadership. What these slips present is not court gossip but a leadership-learning cycle: hesitation, misjudgment, awakening, and finally a return to order. A story from 2,400 years ago—yet one that still mirrors the dynamics of leadership in today’s organizations.
本篇以文学化人设“无忧公子”展开，将《凡物流形》中约五十余条问句重组为四十四问，涵盖存在、宇宙、生死与修身四重结构。透过楚国少年的连环追问，呈现这卷战国哲思如何以“问”代“论”，逼近世界本源，并揭示楚人“知其不知”的思想气质。This article reconstructs Fan Wu Liu Xing from the Shanghai Museum Chu bamboo manuscripts through forty-four selected questions posed by a fictional Chu child. Organized into four thematic layers—existence, cosmos, death, and self-cultivation—it reveals how early Chu thinkers used questions rather than assertions to probe the origins of the world and the nature of mind. At its core lies the Chu insight: true wisdom begins with recognizing one’s own not-knowing.
《恒先》是楚文明最深邃的宇宙论文本，追问“时间开始之前，世界是什么”。从“恒先无有”的太初之境，到“炁是自生”的第一动力，再到“名出于言、事出于名”的生成链，楚人以朴、静、虚重构世界的起源逻辑。这篇文章从简文出发，探讨“无”如何孕育“有”，宇宙为何能自我生成，以及楚文明如何以“复其常”的法则理解存在。“Hengxian” is one of the most profound philosophical texts of the ancient Chu civilization, asking a rare question: What existed before time began? From the primordial statement “Before all, there was no-being (wu)” to the self-generating force “qi arises from itself,” and the logical chain “names arise from words, and affairs arise from names,” this article explores how the Chu thinkers envisioned the cosmos emerging from formlessness. It reconstructs the Chu view of creation, self-generation, and the eternal return to constancy—revealing a unique cosmology of “creation from the void.”
这篇文章从上博简〈鬼神之明〉出发，把鬼神“赏善罚恶”的传统观念，直接翻译成一套战国版 KPI 绩效考核：先用尧舜禹汤、桀纣幽厉等达标案例，证明“系统曾经明亮”；再用伍子胥被鸱夷而死、荣夷公长年善终等异常样本，指出“善者或不赏，暴者或不罚”的致命偏差。这份竹简材料也显示，楚国的知识精英具备与儒家、法家同等级的冷峻理性，他们能以案例、逻辑与证据对核心信仰做系统性反思。《鬼神之明》与屈原式的飞天传统相互映照，让楚文明呈现出既敢想象、又能落地的双重结构。全篇论证最终停在楚人的那句冷静判断——“鬼神有所明，有所不明”：当外部系统不可靠，人必须学会为自己的善恶与选择负责。This article reinterprets the Shanghai Museum Chu slip Gui Shen by translating the ancient belief in “rewarding the good and punishing the wicked” into a Warring States–era KPI performance audit. It uses Yao, Shun, Yu, and Tang versus Jie, Zhou, You, and Li as functional cases to show moments when the system seemed coherent, then highlights anomalies such as Wu Zixu’s tragic death and Rong Yigong’s peaceful end to expose the deviation where the worthy may not be rewarded and the wicked may not be punished. The manuscript shows that Chu intellectuals possessed a critical rationality comparable to Confucian and Legalist thinkers, able to analyze cases and scrutinize core beliefs. Gui Shen mirrors Qu Yuan’s soaring imagination while grounding it with analytic clarity, revealing a civilization capable of both imagining the heavens and auditing them. The argument converges on the sober Chu judgment that “ghosts and spirits are sometimes clear, sometimes not”; when external systems prove unreliable, one must assume responsibility for one’s own choices, virtues, and outcomes.
《上博简〈三德〉》并不提供抽象的哲学，而是一份来自楚国的风险提示书，记录一个体系在走向崩溃前最容易出现的三种失稳方式。本文采用一种更贴近现代读者的视角，将“德”理解为系统的“守住能力”：一个组织最终能保住什么，往往取决于它不越界什么。从节奏错乱、能量透支，到关系断裂，这三条底线构成了楚文明留给后世的生存框架。两千多年过去，这份手册仍然锋利，因为人类的自毁模式从未改变。Three Virtues is not a philosophical treatise but a risk alert from the state of Chu—a record of the three patterns through which a system begins to destabilize from within. This article adopts a modern interpretive angle, reading “virtue” as a form of “structural restraint”: what a system ultimately preserves depends on which boundaries it refuses to cross. From disrupted rhythm, to drained energy, to fractured relationships, these three fault lines form a survival framework that the Chu world left behind. Two millennia later, the warnings remain sharp—because the ways humans sabotage their own systems have hardly changed.
这篇文章以清华简〈廼命〉与〈祷辞〉为核心材料，将它们重新理解为楚国贵族的“管理双文档系统”：〈廼命〉像一份战国版的内控手册，负责遏制内耗、反腐败、阻断掮客网络，确保组织拥有稳定的底盘；〈祷辞〉则像一份递交给祖先的战略路演稿，通过展示投入、提出量化KPI、描绘百川归海式的宏大愿景，为组织争取资源与增长空间。两篇竹简共同揭示了楚人如何在制度与野心之间找到平衡——用最稳的规矩守住下限，用最大的目标拉高上限，让一个家族、一个组织、甚至一座文明，都能同时具备“专精特新”的增长飞轮。This article examines the Tsinghua bamboo texts Nai Ming and Dao Ci as a dual-management system used by Chu aristocratic clans. Nai Ming functions as an ancient internal-control manual that prevents organizational decay—curbing corruption, stopping rent-seeking, and keeping information flow aligned. Dao Ci acts as a strategic pitch to the ancestral board, showcasing prior investments, laying out quantifiable KPIs, and articulating a macro-vision as vast as “rivers returning to the sea.” Together, these two documents reveal how the Chu elite balanced discipline with ambition: stabilizing the lower boundary with rules, and expanding the upper boundary with vision, forming an early version of a “specialized-innovative growth flywheel.”
本篇《清华简〈五纪〉》重新解读《五纪》这部以日、月、星、辰、岁为核心的竹简，将其视为一幅“文明生命体”的生理地图。在楚人的世界观中，星辰为骨，江河生血，德行如五官五脏，时间的运转即是生命的呼吸。《五纪》展现了一种以节律为法、以天文为身的文明观——时间不再抽象，而成为能呼吸、能自我修复的生命。Tsinghua University Collection of Warring States Bamboo Slips “Wu Ji” (“Five Cycles”) — “Stars as Bones, Rivers as Blood.”This essay reinterprets Wu Ji as a physiological map of civilization. The five cycles—Sun, Moon, Stars, Constellations, and Years—are not astronomical observations but the rhythm of life itself. In this text, stars become bones, rivers flow as blood, and virtue acts as the organs that sustain order. Wu Ji reveals how the Chu imagined time as a living body—breathing, circulating, and forever returning to balance.
《上博六：〈庄王既成〉｜竹简里的霸总焦虑：楚庄王和他的终极KPI》
以“后之人，几何保之”的问句为核心，重新解读楚庄王在春秋盛世中的远虑与清醒。
本文通过楚庄王与沈尹子茎的简短问答，揭示出一种将不确定性转化为治理策略的古代思维：
从“模糊的预警”到“路径的推演”，庄王在功成之际反思未来，
将政治焦虑升华为制度韧性与文明自觉。
这是一份写给时间的绩效评估——也是对“盛世危言”在中国政治文化中反复回响的再度倾听。
Shanghai Museum Chu Bamboo Slip “King Zhuang Already Completed” (“Zhuang Wang Ji Cheng”) — The CEO Anxiety on Bamboo Slips: King Zhuang of Chu and His Ultimate KPI explores how a Spring and Autumn monarch turned success into foresight. Through a short dialogue—“How many generations can keep it?” / “Between the fourth and the fifth”—the essay reveals an ancient leadership mindset that transforms uncertainty into strategy. Reading the bamboo slips as a performance report written to time itself, it shows how King Zhuang’s “question of succession” became a reflection on sustainability, risk management, and the limits of control. His anxiety is not weakness but awareness—the moment when a ruler learns to manage the future rather than merely rule the present.
《上博简：昭王与龔之脽 & 昭王毀室｜楚昭王在制度与人情间的平衡术》是一篇基于上博楚简两篇文本的历史-管理学双重解读。文章从楚昭王两次看似“违规”的决策——赐袍与毁室——出发，揭示他如何在“常古”（制度原则）与“权变”（人情变通）之间找到动态平衡。文中通过竹简原文的精确引用，展示昭王先以“使邦人皆见之”公开化恩赏，再以“既落焉从尃”在礼与孝冲突中重排优先级；他既不僵化守制，也不逾矩徇情，而是以理性温度守护楚国的制度根魂。本文旨在为当代治理与企业管理提供启示：真正的领导力，不在于死守规则或恣意破例，而在于理解规则背后的精神，在原则中保留温度，在秩序中容纳人心。Shanghai Museum Chu Slips: “King Zhao and Gong Zhui” & “King Zhao Destroys the Chamber — Balancing Law and Human Feeling in Chu Governance” re-examines two bamboo-slip records of King Zhao of Chu to reveal a leadership philosophy of balance between institutional integrity (chang gu, “the constant ancients”) and flexible adaptation (quan bian, responsive change). From the “Robe Episode,” in which the king turns a potential lapse in protocol into a public affirmation of moral order (“so that all the people may see it”), to the “Destroyed Chamber” judgment that reconciles ritual form with filial duty (“perform the completion rite, then dismantle”), King Zhao embodies a rational warmth that preserves the core of law while humanizing its application. The essay argues that sustainable leadership—ancient or modern—requires knowing the hierarchy of rules, keeping transparency in exceptions, and protecting the moral foundations that give any system its enduring life.
在两册上博简中，《灵王遂申》（上博九）与《申公臣灵王》（上博六）分别记录了楚国霸业的两种运行逻辑：一篇在外——以掠夺构筑“共犯同盟”；一篇在内——以机锋化解“宫廷危局”。《灵王遂申》揭露了霸主如何命令附庸国“室出取器”，以制度化的分赃完成集体绑架；《申公臣灵王》则展现陈公如何以言辞为刃，在楚王的试探与权谋中化险为夷。两篇竹简隔册而呼应，形成一部楚式“权力学原典”：当力量成为唯一的秩序，智慧，便是唯一的生存。In two volumes of the Shanghai Museum bamboo manuscripts, Ling Wang Sui Shen (Vol. 9) and Shen Gong Chen Ling Wang (Vol. 6) record two distinct logics of Chu hegemony: one outward—building a “coalition of accomplices” through orchestrated plunder; the other inward—resolving palace crises through verbal finesse and political intelligence. Ling Wang Sui Shen exposes how the hegemon commanded vassal states to “send out each household to take spoils,” turning shared crime into institutional loyalty. Shen Gong Chen Ling Wang reveals how Lord Chen used language as his blade, turning the king’s tests and suspicion into an occasion for survival. Together they form an archetype of the “Chu-style order of power”: when might becomes the only order, wisdom becomes the only way to live.
