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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.