摘要：《保训》的中心内容“中”或“中道”既包括“勿淫”，又包括利民。它是周代王道的重要组成部分。桓公霸政既是齐桓公治世思想的主要内容，又是霸政的重要组成部分。桓公霸政在一定程度上继承了《保训》“中道”。《保训》“中道”中的利民思想被桓公霸政所继承，“勿淫”内容则因时代原因被齐桓公所摒弃。这体现了霸政“以力假仁”的特色。但战国学者反思霸政时，认为理想霸政理应包括王道德政内容，即继承《保训》“勿淫”思想。%The two dominating ideas in “moderation” in Bao Xun ,no indulgence and benefiting peo-ple ,play dominating roles in the governing ethic of Zhou Dynasty .Of the two ,“benefiting people”was partly adopted by Qi Huan Gong in the process of his seeking hegemony while “no indulgence”was abandoned ,which actually is a demonstration of his believing in hegemony can eb achieved through“employing force in the name of benevolence” .Qi Huan Gong’s belief is under attack of scholars on Warring States , w ho believe that an ideal process of hegemony should adopt both of the two .
摘要：汉语“本体”由“本”与“体”两个符号组成，截然不同于印欧语系的 ontology。汉语“本体”与“体”“本”构成一个内在统一的过程。中华先哲的问学之旅，即是立“本”生“道”、“本体”与“体”“本”的和合相生之旅。汉语本体构成了汉语思维进行诗性超越的根基，它独特的创新意识表现为追“本”溯源、返“本”开新，在这个意义上汉语本体与方法论是统一的。自现代以来，ontology 式本体之理解遮蔽了汉语“本体”的“本”来内涵，汉语“本体”符号亟待摆脱ontology 的“殖民”，而返回母语故乡。%Benti is formed by Ben and Ti ,its meaning is different completely from the meaning that coming from Ontology .Both Benti and the activity of experiencing Ben make up one absolute and self-manifesting entity .The scholastic course in Chinese philosopher is one process that as Ben is set up that Tao would be produced ,that Benti and experiencing Ben are combined into one and enhancing mutually .Chinese Benti has constituted the root of poetic transcending in Chinese thought ,and as its unique view on bringing forth new idea is that we must return to Ben in order to make innovation so that Chinese Benti and its methodology is unitary . The ontology has screened Benti since modern time ,Chinese Benti is in a need of casting off the condition that be colonized by ontology and retur-ning its ow n home .
摘要：高青陈庄遗址众多重大的发现，对齐国西周史研究具有重要的补史证史作用。陈庄遗址应为齐国始封地营丘。陈庄遗址形制特殊的祭坛应为天坛，而近似方形只有一个南门的夯土围墙应是拱卫天坛的坛墙。 M 18出土丰器的器主为乙公得，“齐公”铭文所指即齐太公，M 35出土70字长铭铜簋应定名申簋，器主为齐献公山。周王伐齐的战争起因与齐哀公祭天有关。因为齐国早期的国君墓葬在营丘，“五世返葬于周”的说法不成立。
