The Book of Rites, also known as The Book of Rites of Little Wear and The Book of Little Wear, was written in the Han Dynasty and is said to have been written by Dai Sheng, a ritual and music scientist in the Western Han Dynasty. The Book of Rites is an important collection of laws and regulations in ancient China, with 20 volumes and 49 articles. The book mainly describes the pre-Qin ritual system, which embodies the pre-Qin Confucian philosophical thoughts (such as the outlook on heaven, world and life) and educational thoughts (such as personal cultivation, education system, teaching methods and school management).
Political thoughts (such as civilizing politics, building a harmonious society, and making criminal laws by rites) and aesthetic thoughts (such as touching theory and harmony of rites and music) are important materials for studying the pre-Qin society, and they are also a compilation of Confucian thoughts. The Book of Rites is one of the three rites, one of the five classics and one of the thirteen classics.
Since Zheng Xuan annotated The Book of Rites in the Eastern Han Dynasty, the status of The Book of Rites has been rising day by day, and it was honored as "Jing" in the Tang Dynasty. After the Song Dynasty, it ranked first in the "Three Rites". The knowledge and ideological theory of ancient cultural history recorded in the Book of Rites have an important influence on the inheritance of Confucian culture, contemporary cultural education and moral cultivation, and the construction of a harmonious socialist society.
It is said that it was written by seventy-two disciples of Confucius and their students, and the book Poems, Books, Rites, Music, the Book of Changes, the Spring and Autumn Period and the Six Classics edited by Dai Sheng, a ritual musician in the Western Han Dynasty, was later called the Book of Rites, which mainly recorded the crowns, marriages, funerals and ceremonies in the Zhou Dynasty.
Philosophical thought:
From the natural meaning of heaven, it can be summarized as a universe composed of various natural phenomena and several basic elements, in which people still participate. The reason why social inevitability is different from natural inevitability lies in that man is the masterpiece of heaven and earth and the essence of the five elements. Because I can create culture, I become the most expensive person in the world.
For people, heaven is a transcendental existence of divinity. The transcendence of heaven has two meanings: on the one hand, although it contains objective inevitability, it cannot be equated with objective inevitability, which is determined by the nature of heaven as a source of value, and it still has its metaphysical and transcendental side.