在緒論中，第一節主要介紹了選題意義、前人的研究成果等。這一部分第二節、第三節是本課題的導論。第二節對西周初中期王權的建構與貴族的關係進行了梳理，分析了西周初期的“封建”與政治衝突的來源以及從西周中期就開始的王權與貴族力量的對抗，兩周之際的詩篇的背景是西周初中期奠定的王權與貴族政治關係的延續。除了從史的方面為後文做好論述的鋪墊，第三節還分析了前人時哲對西周初中期詩篇的斷代研究，進而為後文的論述設定好參照的對象，通過比較，我們也才能更好地展示出兩周之際詩篇出現的貴族現象及時代特徵。 第一章主要以厲王時期的詩篇為研究對象。厲王時期，王權高漲，而“變雅”詩篇的出現，也實與當時貴族權力的“高漲”有關。厲王為了挽救周王室的危機，採取了一些列措施，這些措施損害了貴族們的利益，從詩篇的政治目的性上來看，這一時期詩篇呈現出的貴族現象即是貴族們將詩篇作為他們政治參與的一種方式：首先，這一時期的詩篇，王室的“口吻”變成了貴族的“口吻”，貴族身份與王室發生了剖離；其次，《桑柔》《民勞》《板》《蕩》等詩篇對王“用人不當”等政策的批判，既是詩篇貴族現象發生的根源的體現，也是貴族詩人們抗爭的一種表現。再者，貴族們還利用傳統的納諫儀式而將詩篇作為了自己政治參與的一種形式。從這一時期貴族詩篇體現出來的觀念變化來看，貴族們與王室的權威性進行抗爭有這樣幾個時代特徵：一，“天命”這一政治話語，在西周初中期的詩篇中，往往是意在構建君本的核心政治，而在厲王時期，“天命”相關的話語變成了貴族詩人針對王室的話語要求，“天命”的話語權發生了下移；二，“殷鑒”話語由王權在禮法方面推進的動力，轉變成了貴族詩人規諫王室的一種話語依據，並且“殷鑒”的訓練中又蘊含著“周鑒”意識和話語；三，“民本”的政治話語，在西周初中期的詩篇中，也往往意在建構君本位，厲王時期，“民本”這一政治話語下移，貴族對“民”這一政治話語的提及，既是以民本思想在法理上與王權抗衡，又是以民眾的情緒在實踐中喚起民眾的力量。 第二章主要以宣王時期的詩篇為研究對象。宣王即位，他在內政上，極力挽救宗族關係以和諧上下，並且以部分權力的讓渡來緩解王室與貴族二者的緊張關係，他首先在王朝內部獲得了社會的民心。這一時期，詩人頌贊王室的詩篇呈現出新的貴族現象：圍繞著團結貴族的目的，廟堂樂歌轉為了宮廷樂歌。具體來看，這一時期的詩篇有這樣幾個方面的時代特徵：一，宴飲場合成為王室團結貴族的一種方式，在宴飲詩中，詩人不遺餘力的誇讚飲食的豐盛，王室以物質上的慷慨換取非物質上的聲望與權力，從而捕獲貴族兄弟們的政治向心力，宴飲詩篇也由向祖先神靈求福轉為強調宗族兄弟之情的和諧；二，宣王時期的“復古”詩篇，基本都是“小禮”生“大篇”，是在現實生活中尋求生活前進的精神動力；三，詩篇往往歌唱王室的“尚賢”、“好客”，以表現王室對貴族們的招攬和包容。這一時期詩篇另一個最為重要的貴族現象就是貴族們成為了詩人頌贊的時代英 雄。詩歌的關注點有了新的變化，詩人的目光由王室轉為貴族，詩篇創制的動因由“獻神”轉為對時代貴族英雄功績的歌頌。《大雅?崧高》《大雅?烝民》《大雅?韓奕》《大雅?江漢》等詩篇都彰顯出貴族的“功績”。具體來看，這些頌贊貴族的詩篇有這樣幾個方面的時代特徵：一，“王命”成為了指認貴族權力的話語；二，“賞賜”被詩人轉化為了對貴族功績進行修飾的話語；三，“天下四方”等相關的話語由表現王室的開拓與安定之功變為了修飾貴族英雄們德行與功績的話語，並且在宣王時期的詩篇中，出現了向今人學習的意識，詩篇向天下四方傳達貴族們是時代的榜樣，他們的功績和榮耀成為整個社會的典範。此外，崇“德”的傳統與崇“武”的風尚也影響了詩的特徵：一，宣王時期，在頌贊王室的詩篇中，“德”是貴族們對王室的期許，在頌揚貴族的詩篇中，“德”又是對貴族品質以及軍事戰功的修飾；二，宣王時期，描述“武功”的詩篇有了新的變化，詩人由對歷史的回溯轉為對現實經歷的記錄，在戰爭詩篇中，詩人讚揚了貴族“武”的一面。 第三章主要以幽王滅國前後的詩篇為研究對象。幽王滅國前後產生的詩篇，貴族詩人的抗爭意識與立場反映出貴族與褒姒、幽王、其他權臣之間的矛盾衝突。這一時期與其他時期詩篇不同的一個重要的貴族現象就是內廷貴族對王室的話語批判，內廷貴族詩人往往站在“家”的立場而展現出來複雜的心理。在兩周之際的詩篇中，貴族詩人“家”的意識與立場成為了批判現實的話語依據，在宣王時期的行役詩中，家與國的矛盾有著不斷深化的傾向，儘管這些詩背景各異，但“家”的道德倫理越來越與“國”相對立。針對“王室”，詩篇往往透露出征人一種無可奈何的哀傷，這種矛盾因為有為“國”盡忠的一面而消解了部分“怨氣”。而在針對貴族的詩篇中，往往充滿了征役者對勞役不公正的憤怒，“家”的立場成為了小貴族抒發自己不滿情緒的一種話語依據。宣王時期，戰爭以及自然災害等原因，產生了大量的流民，流民們被迫離開自己的“家”，在異邦往往會受到不公正的待遇，他們話語中的“家”是對現實批判的一個話語支點；幽平之際，王室內訌，一些貴族的胡作非為或者不作為更是為底層貴族帶來了災難，這在勞役詩篇中也有所體現，“家”的意識又成為小貴族們批判其他貴族的話語依據。 第四章主要以“二王並立”前後的詩篇為研究對象。這一時期周王室作為天下共主的地位滑落到西周歷史的最低點，大貴族之間的鬥爭帶動了更多小貴族利益與立場的變動，貴族之間的矛盾達到了前所未有的高度。幽平之際是一場大動亂，但對于詩篇的創作來說，卻又是其溫良的土壤，詩篇的創制又進入到了一個高潮時期。貴族之間的矛盾鬥爭是這一時期詩篇主要的貴族現象，《節南山》《正月》《雨無正》《角弓》《北山》《四月》《十月之交》《何人斯》等詩篇中都有表現貴族派系鬥爭的政治話語。幽平之際，貴族詩人往往以“我”來承擔敘述話語的行為主體，並且將矛頭直指“對手”，這就直接奪取了詩篇的“話語權”；貴族詩人將詩篇作為了貴族之間權力鬥爭的手段，詩篇中對“言”、“謀”的提及，顯示出貴族之間深刻的政治矛盾；詩篇中“公正”、“天命”等觀念成為貴族詩人對抗現實政治鬥爭的法理依據，貴族詩人借“公正”的觀念批判了王室的“不公”和“君子信讒”以及其他貴族群黨的“不均”現象，貴族詩人對“天命”的表述也有了新的時代特徵，貴族詩人將“我”的遭遇、天降喪亂、民人喪亂等都作為上天降下的警告，詩人借這樣的“天命”形式以對抗王室和其他權臣的權力意識形態。通過這一時期貴族詩人對其他貴族群體的批判，我們更可見一些貴 族權勢的膨脹以及王權的陵夷。 第五章主要以平王東遷前後的詩篇為研究對象。平王東遷後，雖然王室實力大不如從前，但地方諸侯貴族們仍將王室的支持或者承認作為自己統治合法性的來源與依據，王室仍具有一定的號召力。在王權與貴族權力的博弈中，平王東遷後在禮制上還有一番創制，這在詩的話語重構上有所體現。但平王時期，頌揚王室的詩篇明顯與西周初中期讚美王室的詩篇不同，詩篇缺少了強調以王室為政治中心的政治話語。詩篇在表現王室宴飲詩中，尤為強調貴族對王室的扶持。平王東遷以後，畿外貴族的崛起，他們在文化上的表現，是頌揚地方貴族的詩篇禮樂創制，如《秦風》中《車鄰》《駟驖》與秦襄公有關，《鄭風》中的《緇衣》與鄭武公有關，《衛風》中的《淇奧》與衛武公有關等等。地方“公侯”置換了“王”的話語地位，兩周之際《風》詩中讚頌貴族的詩篇，尤其是頌揚地方君主的詩篇，基本都隱去了王室的政治話語，而以地方君主為詩篇的表現中心，並將其本身作為一種依據。兩周之際的《風》詩中也還有一些詩篇是對地方貴族的批判，檜國在東周初期即亡，檜亡與西周的滅亡，貴族詩人的心態具有相似性，因而這些詩篇呈現的特徵與幽平之際詩篇中的話語批判具有延續性。

In the first chapter is liwang's domination period of mainly poems as the research object. From the perspective of the background of poems, the late western Zhou dynasty, the rise of the noble group, in the process of royal power, they take the form of struggle. Psalms present a noble phenomenon is noble will poems as a way of their political participation. During this period, reflects the noble character of the poem in the political discourse, there was a change in the big aristocrat in the perspective of the poem, \"the mandate of heaven\", \"Yin jian\" and the level of the concepts of political discourse construction by the royal crown with down great nobles as criticism of the ultimate basis for traditional \"people-oriented\" thought and political disaster writing has become nobles realistic way of discourse. In addition, the poem in the face of the object are the gods of heaven to earth and mass of the political purpose of the poem from the western Zhou dynasty brought to influence the history of the later poetry of judgment into unhealthy tendencies of defining the poem. In the second chapter, this period is based on Zhouxuanwang's poems.During the king's reign, in the face of social distress, the royal family is committed to improving relations between the royal family and the nobles. The change of the relationship between the aristocrat and the royal family also influenced the political discourse in the poem. Aristocrats in the poetry during this period the most main has two kinds: one is in the poems in praise of the royal family, we see is the royal family of the unity, whether banquet poetry or ceremony poem, the poet in praise of the royal family, also through the corresponding political discourse of nobles send expectation; Another,it is to celebrate the nobleman's poem, it can be said that the poem XuanWang period is the most outstanding phenomenon of an aristocratic poem praising the object by the royal court became a noble, by the history become the hotspot of era of the above, this is an era of underdeveloped nobles, the poet's eyes begin to pay close attention to the age of heroes and praise their merits. The words "wang ming", "reward","the four sides of the world" and "Germany" were all in the middle of the first period of the western Zhou dynasty in which the rhetoric of the royal family became the rhetoric of the noble deeds. In addition, the war of the north and the south influenced the way of discourse. In the third chapter, we mainly study the poems of Zhouyouwang.The most important aristocracy during this period was the appearance of the discourse of the inner aristocracy.The poem produced before and after the death of the Western Zhou dynasty, the opposition consciousness and position of the aristocratic poets reflect the conflict between the aristocrats and the Baosi, the aristocrats and the kings, and other officials.An important aristocratic phenomenon which is different from other psalms in this period is the criticism of the words of the royal family by the aristocracy of neiting.In the poem of the late western Zhou dynasty to the early eastern Zhou dynasty, the consciousness and position of the noble poet "home" became the basis of critical reality. The late western Zhou dynasty, the royal family infighting, some nobles wrongdoing or inaction is brought disaster to the underlying noble, this also reflected in labor in the poem, the consciousness of "home" has become a small aristocracy criticize other noble words. In the fourth chapter, the poems of the two Kings were studied. During this time the royal infighting and the nobility were divided into factions. In this period, the poem presents the contradiction between the nobles, the struggle and the sentimental feelings of the small nobles in the chaos. One of the most important aristocratic phenomena in the poem of the poem is that the aristocracy takes the "I" as the subject of the narrative discourse, and the poem becomes a kind of discourse and behavior of political struggle. The changes of the political discourse in the poems brought by the noble poets are: first, the loss of social justice, the words and the conspiracy are the basis of the criticism of the poet.Second , the poem with "mandate of heaven" as the hatred of discourse, but the poem in the political discourse to have many new changes, the poet is either through the "I", either by the disaster, either by "people turmoil" appeared as a "mandate of heaven". Psalm of another kind of aristocratic phenomenon is the noble attitude of latter-day western Zhou dynasty, the royal both sides of the conflict, cause the nobles disoriented, noble in the poem, full of gone with the sadness of love, and with the end of prospects and far away, psalm in honor of discourse pattern also appeared. In the fifth chapter, the poem of the early eastern Zhou dynasty is the research object. After the relocation of the king. although the royal power, but the vassal nobles will be the support of the royal family or admit that as a source of legitimacy and the basis, the royal family still has a certain appeal, and the royal family still have created in the ritual, these are reflected in the poem, but the poems in praise of the royal family obviously differs from the western Zhou dynasty brought about praise the poem of the royal family, the lack of the emphasis on the political center of political discourse for the royal family. Poetry during this period the most main is an aristocratic phenomenon in "feng" poem sing some of the local aristocracy of the poem, the poem, the words of "even" replacement "king" word. Poets praise local aristocracy praise poetry of nobility, no longer like XuanWang period Late Western Zhou before "feng" the poem praises the nobleman's poem, especially the praises local monarch of the poem, is basic to the royal family's political discourse, these poems reflect the local aristocracy life, poem of political discourse has become for their service, set up the local aristocracy RenJun image as a new discourse noble poetry. The western zhou dynasty to the early years of the Zhou dynasty's "feng", the poem also has some poetry is the criticism of the local aristocracy, juniper kingdom in the early Zhou dynasty is undone, juniper death and the destruction of the western Zhou dynasty not far from, noble poet's state of mind has the similarity, thus the poem presents the characteristics of discourse and the discourse criticism in the quiet of the poem also has the similarity.