本文之作，主要是從青銅器銘文、竹簡，結合傳世文獻， 追溯孔子思想之根源。這一根源的追溯，主要是以周代的思想文化 價值為主，過去總是以「仁」追溯「 之制」，但對於孔子何以 重視「中庸」，雖然指出道德實踐的重要，至於其思想根源則 無所悉。今則因考古器物銘文以及楚簡等資，讓我們可以對孔子 思想之源有一清晰之 。這一思想之源，主要是以殷、周文化 之變革開其端。殷周之際，既有王國維所言制之變革，也應有因 政權轉移而有的文化思想上的變革，過去學界總以「天命有德」作 為周文化之表徵。今則因清華簡《保訓》、山西襄汾陶寺遺物，以 及「雙公盪」銘文這三出土資，加上傳世文獻之記載，可以發現 這一變革主要體現在方面：一是「帝」、「天」之間的互用乃至 替代；「天」之替代作用，除整合 「帝」之性、主宰性，也 強化 「天」的自然科學性，同時也賦予「天命」之「德」義。二 是將殷商以古天文中用於觀測「天」之「 中」 ，轉向文化價 值之「中」的意義。 「天」與「中」二者的共同點，除與政權相關外，其永保天之 命的内容依據，則在於「天」與「中」之内容終將返歸於文化、文 明之價值的確。依周代而言，則是以「德」為依歸，而周公之 制作，即是結合宗法之制，確有敘、有秩之内容，將「」 展現於人文之制中，作為國家儀與制儀式之規範，此即《記-記》所言「 皆得，謂之有德」。

This paper is to trace the origin of Confucius’s thought through bronze inscriptions, bamboo slips and ancient documents. This tracing revolves around the philosophical and cultural values of the Zhou Dynasty. In the past, it was always about tracing the “institutions of rites and music” through “Benevolence.” However, as for why Confucius put so much emphasis on “Zhong”(中) while the importance of moral practice was pointed out, the philosophical origin of such emphasis has been unknown. Now, thanks to the inscriptions on the archeological artifacts and Chu bamboo slips, we can get a clearer picture about the origin of Confucius’s thought. The origin of Confucius’s thought was geminated by the revolution of culture during the Shang and Zhou Dynasties. At the turn of the dynasties, due to the transfer of regimes, not only the institution but also the culture and thought were revolutionized. The academic circle used to characterize the culture of the Zhou Dynasty as “the virtuous being the principle of the mandate of Heaven .” Now, thanks to the unearthed documents of “Baoxun" from the Qinghua Bamboo Slips, the Tao Si relics at Xiangfen County, Shanxi Province, and the Bingong Xu inscriptions, complete with the ancient documents, it’s discovered that this revolution was embodied in two ways: first, “God” and “Heaven” could be interchanged and inter-replaced as “Heaven” integrated the divinity and dominance of “God,” reinforced the scientific nature of “Heaven” and bestowed the “virtuous” meaning of “the mandate of Heaven;” second, the astronomical sense of “Zhong” of the Shang Dynasty was giving way to the cultural sense of “Zhong.” Other than the connections with the regime, what “Heaven” and “Zhong” have in common and the reason why they can sustain permanently the mandate of heaven is that the content of “Heaven” and “Zhong” would eventually return to the confirmation of the value of culture and civilization. In the case of the Zhou Dynasty, they returned to “virtue.” And the establishment of rites and music by the Duke of Zhou incorporated the patriarchal clan system and manifested “rites” in the system of humanism as the state’s norms of protocols, systems and rituals, which is noted in “Record of Music,” The Book of Rites as “He who has apprehended both rites and music may be pronounced to be a virtue”