Relevant bibliographies by topics / Shang (Yin) Western Zhou

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Shang (Yin) Western Zhou'

Author: Grafiati
Published: 4 June 2025
Last updated: 15 July 2025

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Journal articles on the topic "Shang (Yin) Western Zhou"

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Liang, Yun. "On the origin and formation of the early Qin Culture." Chinese Archaeology 18, no. 1 (2018): 136–45. http://dx.doi.org/10.1515/char-2018-0013.

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Abstract The early Qin Culture refers to the Qin Culture from the Western Zhou Dynasty to the early Spring-and-Autumn Period. Considering its cultural composition, we will realize that it has three main sources, namely the Shang, Zhou, and Western Rong (Western Barbarian) Cultures. The elements derived from the Shang Culture comprised the furniture of waist pits and the custom of dog burial in graves, the use of human sacrifice, the interment of chariots and horses, the Shang-style pottery wares and the tradition of constructing huge-scale mausoleums. These elements reflect that the Qin people initially came from the east and had strong ties with the Shang Dynasty and were deeply influenced by the Shang Culture, and belonged to the Yin people (after the fall of the Shang Dynasty) in the broader sense. The elements absorbed from the Zhou Culture comprised the architectural types of ancestral temples and palaces, the adoption of the ritual vessels, the suspended musical instruments, the Zhou style pottery wares and the writing system. These elements indicate that the Qin people adopted the ritual and musical culture of the Western Zhou Dynasty, which had a great political significance at the early stage of Qin’s history. The factors derived from the cultures of the Western Rong ethnic group or the northern steppes included the flexed burial position, the golden body ornaments and chariots and horses, iron wares, animal motifs on utensils, recesses on the walls of the burial pits and the ditches around the graves, the use of bronze cauldrons and swords (daggers). Such elements reflect that during the development process in the Longyou region, the Qin people absorbed the cultures of the adjacent Western Rong ethnic group, the Eurasian steppes and farther beyond. The first kind of elements continued to predominate the Qin Culture down to the middle Western Zhou, then the second and the third ones arose from the late Western Zhou to the early Spring-and-Autumn Period, and simultaneously, the first were only present in the aristocratic burial activities. Based on the remnants of the Shang Culture, the early Qin Culture came into being by widely absorbing elements of the Zhou and Western Rong Cultures.
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Yang, Yuan, and Wenxuan Tao. "Social Thought and Bronze Art in the Western Zhou Dynasty." Art Frontier 1, no. 2 (2023): 95–101. https://doi.org/10.64212/ccny5202.

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During the Western Zhou Dynasty, based on the Yin rituals, the Zhou people made moderate adjustments to social ideology by introducing the idea of honoring virtues, reorganizing the ritual orders, and adjusting the sacrificial rites, thereby formulating the social thought of “revering the ancestors and respecting virtue” and “respecting heaven and protecting the people”. This social ideology influenced the modelling and decoration of bronze wares. The shape of the bronze focuses more on practical function and formal beauty, the combination of utensils pays more attention to the combination of food vessels, and the decorative art incorporates more geometric patterns with a sense of structure and order. The content of the bronze inscriptions is mostly inscribed with evidence of realistic deeds and achievements, which is the main feature of the modelling and decoration of bronze wares during the Western Zhou period, forming a strong contrast to the Shang Dynasty style of “respecting gods and ghosts”. The formation of this artistic style is the physical embodiment of the social ideology of the Western Zhou period of “revering ancestors and respecting virtue” and “respecting heaven and protecting the people”.
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Sun, Yan. "Bronzes, mortuary practice and political strategies of the Yan during the early Western Zhou period." Antiquity 77, no. 298 (2003): 761–70. http://dx.doi.org/10.1017/s0003598x00061706.

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Shaughnessy, Edward L. "New Sources of Western Zhou History: Recent Discoveries of Inscribed Bronze Vessels." Early China 26 (2001): 73–98. http://dx.doi.org/10.1017/s0362502800007240.

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In the 1970s, the great discoveries of Western Zhou bronze vessels were concentrated primarily in the Wei River valley of Shaanxi province, a pattern of distribution that gave rise to certain theories about a geographically reduced Zhou state. Since then, and especially in the 1990s, inscribed bronze vessels of the Western Zhou period have been found throughout northern China, with particularly important discoveries identified with the state of Yan 燕 near Beijing, Ying 應 at Pingdingshan (Henan), Jin 晉 at Houma (Shanxi), and Guo 虢 at Sanmenxia (Henan). This article introduces these discoveries, translating the more important inscriptions. It also reviews recent discoveries in Shaanxi, especially several bronzes bearing fully-dated inscriptions that have come to light in the course of the Xia-Shang-Zhou Chronology Project.
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Nivison, David S., and Kevin D. Pang. "Astronomical Evidence for the Bamboo Annals' Chronicle of Early Xia." Early China 15 (1990): 87–95. http://dx.doi.org/10.1017/s0362502800005022.

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Tradition says that Yu, first ruler of the Xia Dynasty, was chosen by the “sage emperor” Shun as Shun's successor. The “Modern Text” Bamboo Annals (Jinben Zhushu jinian) dates this act of choice to the fourteenth year of Shun. (With E. L. Shaughnessy, “On the Authenticity of the Bamboo Annals,” Harvard Journal of Asiatic Studies 46 (1986), we accept this text as at least in part the text found in a royal tomb of Wei in A.D. 281.) Following D. Pankenier's argument (“Mozi and the Dates of Xia, Shang and Zhou,” Early China 9–10 [1983–85]), we date this event to 1953 B.C., the year of a dramatic five-planet conjunction. (K. Pang independently dated this conjunction to Yu's reign in his article “Extraordinary Floods in Early Chinese History and their Absolute Dates,” Journal of Hydrology 96 [1987].)We next use K. Pang's discovery (“Extraordinary Floods”) that there was an eclipse of the sun on 16 October 1876 B.C., that exactly satisfies descriptions in the Zuo zhuan (Zhao 17) and in the Bamboo Annals for Xia, Zhong Kang fifth year, of an eclipse associated with the (post-Han Shang shu) “Punitive Expedition of Yin” (except for the day-cycle in the Annals, which we assume to be a later calculation); i.e., it occurred on the first of the ninth lunar month (Xia calendar), the sun's location at the time (188å) was in lunar lodge Fang, and the eclipse was visible in the probable Xia capital area. No other eclipse within many centuries satisfies these criteria.Extending D. Nivison's theory (“The Dates of Western Chou,” Harvard Journal of Asiatic Studies 43 (1983)) that Western Zhou royal calendars began only after completion of mourning, i.e., two years after accession, we then assume that there were similar two-year mourning breaks between Xia royal calendars (possibly reflected in the irregular interregnums in the present Annals). For a demonstration of this chronology, see the chart on page 94.
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Шаповалова, Светлана Николаевна. "Symbolism of decorative design of ancient Chinese bronzes." Вестник Адыгейского государственного университета, серия «Филология и искусствоведение», no. 2(277) (October 6, 2021): 215–23. http://dx.doi.org/10.53598/2410-3489-2021-2-277-215-223.

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Статья является продолжением семиотического анализа декоративно - орнаментальных элементов, украшающих древнекитайские предметы искусства. Личина Тао-те (Tao-tie (饕餮) и входящие в ее состав фигуры дракона Куй до сих пор не имеет научного определения, так как ни в одном письменном источнике нет упоминания об изображенном иконостилистическом персонаже. Исследование опирается на анализ пиктографических изображений (иероглифических надписей) на бронзовых сосудах эпохи Шан, раскрывающих семантику некоторых специально подчеркнутых деталей узора. В результате исследования объясняется значение изображенных элементов: символа гуй (возвращение) и знака «уха» (эр) , подтверждающих принадлежность образа Тао-те к описанию божественного первопредка и способствующих в осмыслении религиозного мировоззрения государств Ся (2017 -1765 г. до н.э.), Шан-Инь (1554 - 1046 г. до н.э.) и Западное Чжоу (1045 - 770 г. до н.э.). The paper is a continuation of the semiotic analysis of ornamental elements decorating ancient Chinese art objects. The mask of Tao-tie (饕餮), including the figures of the dragon Kui making it up, still has no scientific definition, since there is no mention of the depicted, iconostylistic character in any written source. The study is based on the analysis of pictographic images (hieroglyphic inscriptions) on bronze vessels of the Shang Era, revealing the semantics of some specially emphasized details of the pattern. As a result of the study, the significance of the depicted elements is explained: the hui symbol (return) and the "ear" sign (er), confirming the belonging of the image of Tao-tie to the description of the divine primacy and contributing to the understanding of the religious worldview of the dynasties of Xia (2017 -1765 BC), Shang-Yin (1554 - 1046 BC) and Western Zhou (1045 - 770 BC).
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Lyzohub, V. "The main stages of the formation of institutions of state power and law of Ancient China." Theory and practice of jurisprudence 2021, (VOL 1) 19 (2021): 1. https://doi.org/10.21564/2225-6555.2021.19.224744.

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<em>The article is devoted to the generalizing given the principles of power, management and development of law, formed at the initial stage of the formation of Chinese civilization. The chronological framework of the origin of the Chinese civilization in the ancient period and the main periods of the history of Ancient China are determined. The main features of the despotic form of government, the stages of the feudal hierarchy and the hierarchy of higher dignitaries, the principle of transferring the main political and legal principles from one dynasty to another, the importance of the reforms of Shang Yang and Wang Man in the process of strengthening the central government are analyzed.</em> <em>Against the background of the study of significant monographic literature, conclusions were drawn about the formation of the Qin Empire as a pivotal event in the history of Ancient China. The lack of balance in the repressive and permissive policy caused widespread discontent among the masses and a wave of large-scale peasant uprisings, which from time to time destroyed the power of the dynasties. The consequence was the political disintegration of Ancient China. The key idea around which the state and law are formed is the idea of harmony between heaven, earth and people and the observance of natural laws. It is from the period of the ancient Chinese dynasties that the doctrine of Confucianism has been the foundation of the Chinese society and has become a kind of quintessence of Chinese civilization.</em> &nbsp;
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Sato, Shinya. "The transmission of ritual related characters from the Shang to the Zhou: Taking Liao and Di as examples." Journal of Chinese Writing Systems 6, no. 2 (2022): 111–19. http://dx.doi.org/10.1177/25138502211046051.

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Numerous characters that are presumably the names of rituals in the Shang dynasty’s oracle-bone inscriptions were also discovered in the bronze inscriptions of Western Zhou. It is likely that the names of the rituals and their script, along with their method of practice, had been passed from the Shang to the Zhou. However, despite sharing the same name, there are differences between the Shang and the Zhou’s rituals. For example, in the Shang period, Liao (燎) is conducted as part of a ritual praying for crops or rain, or for before or after hunting expeditions and patrols. In the Western Zhou period, however, they developed the latter method into a ritual to be performed before and after a conquest. Similarly, Di (禘) is a ritual concerning ancestral spirits and other various divine spirits, which was written as 帝 during the Shang period; during the Western Zhou period, the ritual was written as 啻 and transformed into a ritual concerning descendants of a direct bloodline. This study will discuss the script related to the rituals, Liao (燎) and Di (禘), that were passed down from the Shang to the Zhou and elucidates on the aspects of culture and systems inherited by the Zhou along with what these characters represent.
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Cheng-Sheng, Tu. "28. Some Problems Concerning the So-Called Survivors of the Yin Dynasty." Early China 9, S1 (1986): 58–60. http://dx.doi.org/10.1017/s0362502800003151.

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ABSTRACTThe basic error in Hu Shi's “An Exposition on Confucians” lay in discussing the basic nature of the Confucian school on the basis of the “tragic fate and miserable status of the survivors of the Shang”; for half a century this mistaken premise has been accepted by most historians as proven. On the basis of an analysis of pre-Qin literary sources, this paper first proves that there was no “tragedy of the defeated state”; on the contrary, the Yin survivors continued to possess considerable political power and quite high social status. Second, on the basis of newly un earthed Shang and Zhou inscriptions, the fate and status of the Shang survivors is set forth from three sides: (1) The history of the Wei Shi clan and Lu Sheng clan of the Guanzhong region, for which genealogies of seven-eight or six-seven generations exist, is reconstructed on the basis of, for the former, the Ding bronze horde newly unearthed from Fufeng Zhuangbai, and, for the latter, the inscriptions on already known as well as recently unearthed bronze vessels from the same area. Both clans were survivors from the Shang and close relatives of the Shang king; they possessed cities, subjects, and official positions, as well as holding offices in charge of troops. (2) The same conclusion may be reached in individual cases in various other kingdoms, such as for Mo Situ Sung of the state of Wei , and Dong Hefu of the state of Yan . As for the Ling Shi , Chen Chen and Deng of Cheng Zhou , Cheng Zhou is the ancient home of the Shang survivors, yet they seem not to have been the object of any special restriction or suppression. This section is based solely on inscriptions; the conclusions reached, however, are completely in agreement with those derived from literary evidence in the previous section. Finally an attempt is made to explain why the survivors of the Shang had land, subjects, offices, and power. We believe that it was due to a political and social structure with the clan as the primary unit. A complete explication of this question awaits a detailed study of oracle-bone and archaeological source material.
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Nai, Xia. "7. Yin Dynasty Jades." Early China 9, S1 (1986): 14–16. http://dx.doi.org/10.1017/s0362502800002947.

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ABSTRACTThis paper tries to study the typology, terminology, and functions of the jades of the Shang dynasty by using an archaeological approach based mainly on archaeological materials from scientific excavations. This contrasts with the old method which relied upon questionable textual evidence and less well-documented jades in public and private collections. The main points of the paper are as follows:(1) Ceremonial jades: Some jades of the Shang dynasty were ceremonial not practical objects, but the system of six jades called rui yu (auspicious jades) in the three Books of Rites is a fabrication devised by the Confucian scholars of the period of the late Zhou and early Han dynasties, who used what they could find of the surviving jade objects and customs of use and supplemented old texts and oral traditions with their own imaginations so as to make the system perfectly rational according to Confucian standards. In our excavations, we have not found a single case in which the jades were grouped in a set of six, nor have we found any evidence to verify the uses mentioned in the Books of Rites.
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Dissertations / Theses on the topic "Shang (Yin) Western Zhou"

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Reinhardt, Gretchen Katrinka. "Mining and smelting technology and the politics of bronze in Shang and Western Zhou China, an inquiry into the bronze age interaction sphere." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape16/PQDD_0021/MQ29509.pdf.

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Reinhardt, Katrinka. "Mining and smelting technology and the politics of bronze in Shang and Western Zhou China : an inquiry into the Bronze Age interaction sphere." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26703.

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In this thesis I focus on mining and smelting in China during the Shang and Western Zhou periods (c. 2200-770 B.C.). The importance of bronze in Shang and Zhou society and the vast quantity of bronze artifacts recovered indicates that the acquisition of metal ore would have been a major occupation of the state. The Shang and Zhou governments controlled their own bronze foundries but did not control the mines. The mines are located in southern China where the Chu state flourished during the Eastern Zhou period, likely due partly to their possession of mineral resources, and in Inner Mongolia where the steppe cultures existed. The Zhou and the Shang were likely obtaining raw materials from southern and northern cultures, either through trade or raid. Provenance studies based on chemical composition of artifact and ore will help resolve the source of Shang and Zhou ore.
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Fields, Rebecca A. "Bell ownership and the evolving definition of the "Other" in ancient China." Ohio : Ohio University, 2005. http://www.ohiolink.edu/etd/view.cgi?ohiou1125600731.

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Tsai, Pei-ling, and 蔡佩玲. "Narrative’s Mode、Naming and Ritual Vessels Made by Women：Study about Inscriptions on Shang Family’s Bronzes in Western Zhou." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/25505581494942277431.

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碩士<br>國立臺灣大學<br>歷史學研究所<br>100<br>Owing to the scarcity of source materials and the hindsight within them, the history of Yin-Shang family that was under Zhou’s reign remains a vague story. It is through the excavated bronze vessels which have appeared since Han Dynasty, bearing contingency and rather pure characteristic, that we can have more clues to trace Shang families’ fate in the Zhou Dynasty. Studies of bronze inscriptions today have made it possible for us to more accurately understand the tracks of conquered Shang people, their distributions and status in Western Zhou, and the traces of specific families. With the realization that Shang people inherited an acknowledged Shang culture as well as a more systematic understanding of the history of Shang people in Western Zhou, this thesis aims to take Shang people in Western Zhou as pivotal point and explore the interaction of Shang culture and Zhou culture, so as to generate a coherent, shared, and sophisticated noble culture. This thesis comprises three chapters, each of which discuss a certain aspect of cultural change of Shang family shown in bronze inscriptions. Chapter 1 shows the features of Shang inscriptions of time record and narrative as well as analyzes their changes. In Western Zhou, Zhou people made a huge progress in the inscriptions of records. To put it simply, Zhou people had imitated Shang tradition and made substantial change in the forms of time recording. The change of that of Shang people, interestingly, appeared to be in the same track of Zhou people. Chapter 2 focuses on personal title. The main change of personal title of Shan family in Western Zhou was that inscriptions of clan emblem began to disappear and the usage of 日名 became different. Both of these two major changes occurred and became intensive in mid-Western Zhou period. The mutation of personal title in bronze inscriptions can apply to both gender and have their own patterns respectively. However, variations existed and some families even kept old forms of personal title in late Western Zhou. Thus, although we can draw a rough table of the change of Shang family, specifically the speed of change of every single family can vary tremendously. Because of the lack of details of bronze vessels, the decisive factor contributing to the differences remains an open question. Chapter 3 investigates inscriptions of clan emblem on female bronze vessels. The main finding is that in spite of few unidentified inscriptions, most of clan emblem on female bronze vessels belonged to husbands’ family. Linking to the discussions of 庚姬 and another Shang refuge辛氏, the names of these two clans probably came from 日名. Some scholars argue that日名 was in association with the organization of family. Though we cannot conclusively depict the process of change, it is very likely that 庚氏 and 辛氏 were the outcome of Shang people’s being adapted to the new era of Zhou people’s reign. The three aspects converge into one question: how peoples who were ruled by Zhou regime changed themselves so as to conform to Zhou culture? It sis shown that the change in names needed long time to accomplish, so that it only became prominent no earlier than mid-Western Zhou. On the other hand, narrative and record of time, which were closely linked to politics and could be categorized as outer representations, underwent a swift change, and the sign of which could be seen even in the earliest days of Western Zhou. As for 庚氏, we can inferred from some clues that, as Zhu Fenghan suggests, it was the transformation of family organization that caused those changes, and the changes had helped Shang people to immersed into Zhou cultural group. Considering the history of Western Zhou, the transformation of Shang family may be related to the turmoil in mid-Western Zhou Dynasty.
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Books on the topic "Shang (Yin) Western Zhou"

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Han, Jinqiu. Xia Shang xi Zhou zhong yuan de bei fang xi qing tong qi yan jiu: A study on northern bronze in the central plain during the period of Xia, Shang, and Western Zhou dynasties. Shanghai gu ji chu ban she, 2015.

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Beijing yi shu bo wu guan, ed. Tian di zhi ling: Zhongguo she hui ke xue yuan Kao gu yan jiu suo fa jue chu tu Shang yu Xi Zhou yu qi jing pin zhan = Exhibition of jade articles in Shang and Western Zhou Dynasties from Institute of Archaeology, Chinese Academy of Social Sciences. Beijing mei shu she ying chu ban she, 2013.

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Hunan Sheng bo wu guan., ed. Hunan chu tu Yin Shang Xi Zhou qing tong qi. Yuelu shu she, 2007.

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Hong, Qi. Wo de min sheng wang shi: Zhong guo min sheng yin xing er shi zhou nian xing qing"min sheng gu shi hui"zhu ti huo dong you xiu gu shi ji. Zhong guo jin rong chu ban she, 2016.

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hui, Yin Hua gao shang PPS-1. xiao you. Yin Hua gao shang, Yindunixiya Hua qiao gong li gao ji shang ye xue xiao ji shi yan zhong xue fu she gao ji shi fan, 1949-2004, chuang xiao wu shi wu zhou nian ji nian te kan =: Buku kenangan O.C.C.H.S. 55 tahun = The Overseas Chinese Commercial High School & the Experimental Middle and Normal School, Jakarta, Indonesia (Yin Hua Kao Shang), 1949-2004. Yin Hua gao shang PPS-1 xiao you hui, 2004.

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1964-, Jiang Yongli, and Zhang Guangming 1957-, eds. Xia Shang Zhou wen ming yan jiu: '97 Shandong Huantai Zhongguo Yin Shang wen ming guo ji xue shu yan tao hui lun wen ji. Zhongguo wen lian chu ban she, 1999.

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Shaoxing Xian wen hua fa zhan zhong xin. Shaoxing chu tu Shang Zhou yin wen ying tao yu yuan shi ci: Shaoxing-unearthed stamped hard pottery and primitive porcelain. Xi ling yin she chu ban she, 2012.

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Zhonghua min guo dui wai mao yi fa zhan xie hui. Wai mao xie hui wai xiao ji hui, wai xiao shi chang, wai xiao shang qing zhou kan min guo 75 nian shang ban nian mu lu suo yin. Zhonghua min guo dui wai mao yi fa zhan xie hui, 1986.

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Xusheng, Ji, and Zhou Juncong, eds. "Jin wen zong ji" yu "Yin Zhou jin wen ji cheng" ming wen qi hao dui zhao biao: Fu "Shang Zhou qing tong qi ming wen xuan" qi hao dui zhao. Yi wen yin shu guan, 2000.

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Shanghai yin yue xue yuan, ed. Shang hai yin yue xue yuan xue shu wen cui, 1927-2007: Wai guo yin yue yan jiu juan = : Essays of the Shanghai Conservatory of Music : Western music. Shanghai yin yue xue yuan chu ban she, 2007.

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Book chapters on the topic "Shang (Yin) Western Zhou"

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Zhang, Shiwei. "Germination and Embryonic Form: Yin Shang and Western Zhou’s Political and Philosophical Concepts." In The Logical Deduction of Chinese Traditional Political Philosophy. Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-4376-7_2.

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Hui, Fang. "The Eastern Territories of the Shang and Western Zhou: Military Expansion and Cultural Assimilation." In A Companion to Chinese Archaeology. John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118325698.ch23.

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Wei, Weixiao. "Rhetoric of OBI and Inscriptions on Bronzes in Shang–Western Zhou (1600–771 bce)." In The History of Chinese Rhetoric. Routledge, 2022. http://dx.doi.org/10.4324/9781003206279-3.

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"The Politics of Shang Ritual under the Zhou." In Kingship, Ritual, and Royal Ideology in Western Zhou China. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009042741.002.

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"2 The Early Bronze Age: Shang and Western Zhou." In Arts of China, Sixth Edition, Revised and Expanded. University of California Press, 2018. http://dx.doi.org/10.1525/9780520354081-007.

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"Thoughts on Public Finance during the Xia, Shang and Western Zhou Dynasties." In A History of Chinese Thoughts on Public Finance. WORLD SCIENTIFIC, 2021. http://dx.doi.org/10.1142/9789811226663_0001.

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"Bronze Inscriptions, The Shijing And The Shangshu: The Evolution Of The Ancestral Sacrifice During The Western Zhou." In Early Chinese Religion, Part One: Shang through Han (1250 BC-220 AD) (2 vols.). BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004168350.i-1312.23.

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"Mandate of Heaven." In Schlager Anthology of the Ancient World. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844193.book-part-064.

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The Mandate of Heaven is a key concept of Chinese political culture. Thought to have been formulated during the Western Zhou Dynasty, the notion of tianming (“heavenly will” or “heavenly mandate”) has been used across the centuries to legitimate power, whether in imperial, republican, or Communist China, from 221 BCE to the present day. According to Chinese tradition, the concept of the Mandate of Heaven was laid out for the first time in the Shang shu (traditionally dated between 1766 and 1122 BCE). This text, whose title rendered into English is “Venerated Documents” (or “Ancient Documents”), is one of the earliest Chinese collections of historical fragments—writings spanning seven centuries but with considerable lapses in the chronology. The work is also known as Shu jing (Classic of Documents), commonly rendered in English as the “Book of History” or “Classic of History.” It is recognized as perhaps the most important extant work for the study of ancient Chinese political thought—thought that still has wide influence on contemporary political structure in China.
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"Mandate of Heaven." In Milestone Documents in World History. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844056.book-part-014.

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The Mandate of Heaven is a key concept of Chinese political culture. Thought to have been formulated during the Western Zhou Dynasty, the notion of tianming (“heavenly will” or “heavenly mandate”) has been used across the centuries to legitimate power, whether in imperial, republican, or Communist China, from 221 BCE to the present day. According to Chinese tradition, the concept of the Mandate of Heaven was laid out for the first time in the Shang shu (traditionally dated between 1766 and 1122 BCE). This text, whose title rendered into English is “Venerated Documents” (or “Ancient Documents”), is one of the earliest Chinese collections of historical fragments—writings spanning seven centuries but with considerable lapses in the chronology. The work is also known as Shu jing (Classic of Documents), commonly rendered in English as the “Book of History” or “Classic of History.” It is recognized as perhaps the most important extant work for the study of ancient Chinese political thought— thought that still has wide influence on contemporary political structure in China.
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10

Rosenstein, Nathan. "War, State Formation, and the Evolution of Military Institutions in Ancient China and Rome." In Rome and China. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195336900.003.0003.

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Abstract Warfare in Bronze Age China during the Xia, Shang, and Western Zhou periods (c.2000–770 B.C.E.) constituted one of the two great affairs of the state—the other being the sacrifice of animals and humans. These “affairs” were the exclusive prerogative of the aristocracy and formed the basis for legitimating its rule as well as its self-definition. Consequently, war was central to state formation in this era. The aristocracy at this date formed a seminary lineage system, that is, a group of clans and households that organized and ranked itself according to their genealogical proximity to the ruling lineage. Monarchs enjoyed primacy in honor but a rough degree of social parity with their aristocratic peers. The members of this class thought of themselves as sharing a common nobility but jealously guarded the honor to which each believed his rank entitled him. It is not surprising, therefore, that the personal slights, real or imagined, formed an endless source of feuding or that such feuds regularly issued in violence among members of a class that defined itself in large part through war. Monarchs became progressively less able to control these conflicts owing to the inherent weakness of the governments they headed. The seminary lineage system not only shaped the social hierarchy of the aristocracy but the political landscape of Bronze Age kingdoms. Lineages’ rankings within the system determined which of the various ministries at court and territories of the realm a clan controlled.
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