For a long time in the past, people believed that the class solidification of Western Zhou society (11th century BC - 771 BC) was very serious, and there was little social mobility. As Xu Zhuoyun said: "Before the Spring and Autumn Period, China was ruled by feudal lords, and society had strict hierarchical stratification. The implication is that there was little social mobility during the Western Zhou Dynasty. However, judging from the historical records, the rulers of the Western Zhou Dynasty actually had a strong sense of meritocracy and attached great importance to seeking meritocracy. ■ Wang Jinfeng Summing Up the Lessons of the Rise and Fall of Xia Shang The shangxian consciousness of the Western Zhou Dynasty was established in summing up the lessons and lessons of the rise and fall of Xia Shang. After the establishment of the Zhou Dynasty, the rulers fully realized the importance of talents when summarizing the experience and lessons of the development of the Xia and Shang tribes. Combing through the historical data, it can be found that the great development of the Shang Dynasty in history is inseparable from the assistance of outstanding figures in different periods - Cheng Tang was appointed, and sometimes there was Ruo Yiyin, who was in the emperor's heaven. In Taijia, there is a balance of time. In Tai Peng, there were Ruo Yi Zhi, Chen Hu, Ge Yu God, Wu Xian Qi Wang's family. In Zu Yi, there is Ruo Wuxian. In Wuding, there is a Ruogan pan. When trading soup, he appointed talents such as "Miyake Mitsutoshi". Therefore, the Shang Dynasty "was in Shangyi, in The Association of Yueyi; in the Four Directions, it was in the Four Directions, and it was in the Pi style to see virtue". However, in the last years of the Shang Dynasty, the Shang Dynasty "only those who are ashamed of their violent virtue are the same as those who are in the state; those who are only accustomed to practicing yide are the same as those who are in charge of the government" (with officials who are accustomed to punishment and cruel behavior, they are in the same country; and with officials who are accustomed to evil, they handle politics together), so that "wisdom is hidden". Therefore, "Emperor Qin punished him, but I have Xia, and the merchant is ordained, and the surname of The Ten Thousand People is Yan dian." The precedent of great development during the period of King Wen of Zhou and King Wu of Zhou is also an important basis for Shangxian. During the reign of King Wen of Zhou, "Emperor SiDuoshi was born into this kingdom." Wang Guo Kesheng, Wei Zhou Zhizhen. Ji ji duoshi, King Wen Yining". This means that many outstanding people appeared in the Zhou Kingdom, and these people became the pillars of the Zhou Kingdom, and King Wen relied on them to make the country peaceful. Zhou Gong further pointed out that "only with the assistance of Uncle Ruo, Ruo Hong, Ruo Hong, Ruo San Yisheng, Ruo Tai Qian, and Ruo Nan Gong Kuo" can "be surrendered to the people of the country"; only with Hong Yao, San Yi Sheng, Tai Qian, and Nan Gong Kuo can "Xian Liu Be the enemy". Yin Shang's widow Jizi also suggested to King Wu of Zhou that people who were "capable and promising" should be "ashamed of their deeds", so that they would naturally "bang qichang". It was under the guidance of this ideology that the rulers of the Zhou Dynasty set their own requirements for Ren Xian. They hope that they can "respect virtue, understand our own people, and let future generations be in the pi", that is, to be cautious of their own virtues and promote outstanding talents in china, so as to achieve the perfect ruling realm. In the words of the Duke of Zhou, he hoped that the King of Zhou would "use ordinary people" to "use ordinary people." "There is no time to eat in the middle of the day to wait for the soldiers" The rulers of different historical stages of the Western Zhou Dynasty had a series of practical actions of Ren Xian. During the reign of King Wen of Zhou, in order to recruit talents, it was possible to "pay tribute to the sages" or even "have no time to eat during the day to wait for the soldiers". Therefore, the talents of all parties "return to them". At the same time, both King Wen of Zhou and King Wu of Zhou were good at using the people of "Mingde", so "Shu Bang enjoyed the work, and the brothers came". The example of Ren Xian, the King of Zhou, left a deep impression on the readers of the Warring States period. They left such a record in the transcribed documents: "King Wen has Hong Yao, Tai Qian, San Yisheng, Nangong Shi, Nangong Xiao, Rui Bo, Bo Shi, Shi Shang Father, and Uncle Yu." The King of Wu has Junyi, Junchen, Junya, Zhou Gongdan, Zhao Gong, and Sui Zuocheng. During the reign of King Cheng of Zhou, a large number of Yin remnants were moved to Chengzhou Luoyi. The Duke of Zhou imitated the precedent of appointing officials of the Xia Dynasty at the beginning of the Shang Dynasty, appointing some virtuous people among the Yin remnants, and even "catching hair in one mu and three hairs, feeding three times at a time, and waiting for soldiers". The purpose of this is to "fear losing the wise men of the world." During the reign of King Xuan of the Western Zhou Dynasty, he continued to "enter and use Xianliang", appointing Fan Zhongshan's father, Yin Ji's father, Cheng Bolin's father, Yu Wengong, Shen Bo, Han Houxian's father, Nan Zhong, Fang Shu, Still Uncle, Shao Mugong, and Zhang Zhong as "Qing Zuo". The tendency of Ren Xian to elect officials opened a window for social mobility in the Western Zhou Dynasty. Judging from the relevant materials, the Western Zhou imperial court did appoint a group of people from humble but talented backgrounds. For example, King Wen of Zhou once "lifted Up Hong Yao and Tai Upside Down in the Midst of The Curse"; "Tai Gong walked for seventy years and slaughtered cattle in Chaoge", and was later "raised up by King Wen as a Heavenly Master". After King Wu of Zhou destroyed the Shang, many meritorious men and strategists from humble backgrounds were appointed. In addition, the sages of the township and Suili can also achieve upward mobility through the assessment and recommendation of the township doctor and the sui doctor. For example, the Western Zhou nobleman Bi Gong's courtiers were recommended by their lords to serve in the Kai state because of their meritocracy. It can be seen that the Western Zhou Dynasty was not as solidified as some experts say, but there was social mobility. The existence of social mobility during the Western Zhou Dynasty reminds us to understand and study the situation of middle and low-class people at that time. At present, there is no exact record of the total population and the number of middle and lower-class people in the Western Zhou Dynasty. However, the documentation records the army structure of the Western Zhou Dynasty, which has a rough record of the number of personnel and the composition of personnel at all levels. We can speculate about the situation of the middle and low classes in the entire Western Zhou society by the proportion of the number of middle and low classes in these typical cases. During the Western Zhou Dynasty, tianzi and princes could have armies. Depending on the level and size, the number of troops they have varies. Zhou Li Yun: "Wang Liujun, the third army of the big country, the second army of the sub-country, and the first army of the small country." How are the soldiers and generals in each "army" set up? It is generally believed that each army has 12,500 men and 1 commander; each army has 5 divisions, 2,500 people per division, and 1 division commander; each division has 5 brigades, 500 people per brigade, and 1 brigade commander; each brigade has 5 pawns, 100 people per pawn, and 1 pawn commander; each pawn has 4 two, each two 25 people, and two sima 1 person; each two jurisdictions have 5 troops, 5 people per army, and 1 commander. In addition, each army also set up official posts of prefectural, historical, Xu, and disciple. The Zhou Li records that the first army was the second house, the six histories, the xu ten people, and the hundred disciples. Scholars believe that these officials are "very also, those who have the army are ignored, and those who do not have them are already there." That is, these officers were staffed in wartime and cancelled when the war was over. The generals and officials at all levels in the above armies are distinguished according to their status and title, and the military commanders, division commanders, brigade commanders, pawn commanders, and fu, shi, Xu, and disciples belong to the nobility, and the two Sima and Wu commanders are middle and low-level people. Soldiers in the Western Zhou army often came from the bottom of society. This can be seen in some of the Psalms in the Book of Verses. "Feng Feng Dongshan" is a poem written by a warrior who followed the Zhou Gongdong Expedition for 3 years and returned home. The article describes the situation and mood he saw on the way home and after returning home, and it is mentioned that the fruit spreads on the eaves, the beetles live in the house, the spider webs in the interior, and the open space on the edge of the house has become a place for wild deer activities. During the soldier's expedition, the scene at home was so bleak that it was obvious that he should come from the lower strata of society. In fact, there were not a few such soldiers in the Zhou Dynasty army. During the reign of King Ping of Zhou, a woman wrote a poem "Gentleman in Service" in memory of her husband who served in the military abroad, which was included in the "Wang Feng". She lamented: A gentleman is in service, and he does not know the date. Oh to you? Chickens perch on the grave, day and night, sheep and cattle down. Gentlemen in service, such as why not think! Gentlemen are in service, not day or month. What's the point? Chickens inhabit the nest, the sun and the sunset, the sheep and cattle under the brackets. A gentleman in service, hungry and thirsty? 埘, chicken coop; স, a wooden frame where chickens perch. The woman, who raised chickens, sheep and cattle at home, was supposed to be a farmer. "Lu Ming Zhi Shi Tse wei" is a poem written by a soldier from Shubian on his way home during the Western Zhou Dynasty, in which he laments: Because of the conquest of the fox, there was no room. During the Western Zhou Dynasty, soldiers came from the middle and low classes of society, which can also be verified from the situation that the structure of each army corresponds to the grass-roots administrative units of society. During the Western Zhou Dynasty, the status of the grass-roots administrative units was as follows: make the five families a comparison and make them protect each other. Five ratios are Lu, so that they are mutually acceptable. The four lu are clans, so that they are buried together. The five ethnic groups are the party and make it save each other. The five parties are states, making them mutually exclusive. The five states are townships, making them guests. The administrative units and the corresponding number of households are: 5 one-to-one, 25 one-lu, 100 one-family, 500 one-party, 2,500 one-state, and 12,500 one-township. When conscripting soldiers, one person from each family is appointed as a soldier; and then the army is organized into the army according to the number of soldiers, two, pawns, brigades, divisions, and armies, and finally reaches the goal of "one ratio of one army, two one lu, one brigade of pawns, one party of brigades, one state of divisions, and one township of the army." As a result, the grass-roots administrative units in the Western Zhou Dynasty corresponded to the army structure one by one. According to the above data of different classes of people, in the army with a total number of 12,500 people, there are 274 noble generals and officials, and 12,226 middle and lower-level generals and soldiers. It can be seen that the proportion of middle and low-level people is 97.808%. This provides a reference for us to understand the class situation of Western Zhou society. Considering the high proportion of middle- and low-class people, in order to maintain social stability, it is objectively necessary to provide channels for the upward mobility of these people. (Author Affilications:Department of History, East China Normal University)