由此可见,我们应该看到司马迁思想的复杂性,对《史记》必须字斟句酌,仔细琢磨,然后方能在扑朔迷离,似是而非的文字中,既把握住其主旨,又不忽略其特色。 Several Issues Concerning Records of the Historian in Worshipping Confucianism Zhu Zongbin Summary This article argues that Records of the Historian is a work of worshipping Confucianism by discussing the following issues: 1. Sima Qian created the style of general history that fitted in with the needs of Confucianism of his time. His purpose was ,with systematic history and data, “to fill in for Classics(Six Classics)”,to assist Confucianism, to seek historical grounds abstract principles and to make them understood and accepted more easily. The meaning of the so-called “to have a style of doctrine” is exactly that, compared with every Confucian school that only laid stress on explanation of words and sublime words with deep meaning, Records of the Historian assisted Confucianism with systematic history. 2. Sima Qian‘s conception of historywas greatly influenced by the Gongyang doctrine on Spring and Autumn Annals and Dong Zhongshu’s theory of three unifications. The purport of Records of the Historian was to support and advertise the theory of three unifications with systematic history and data, thus seeking theoretical grounds for the domination of the West Han Dynasty. 3.The“Biography of Bo Yi” in Records of the Historian, quoted regularly by scholars, does not negate the mandate of Heaven, and the “Preface of the Biography of the Chivalrous Expert Swordsmen” does not oppose Confucian “justice and virtue” either. Just the opposite, Records of the Historian approves of the interaction between Heaven and man in principle, and praises and advertises “justice and virtue”. 4. It can be said, in a sense, that Records of the Historian has some heterodox thoughts, but they do take worshipping Confucianism as a prerequisite. 注: 1、侯外庐等《中国思想通史》第二卷四章一节,人民出版社1957年版。 2、参冯友兰《中国哲学史新编》第一册四章一节,人民出版社,1981年版。 3、《商君书·更法》。 4、此据陈梦家说,见《六国纪年》附“世本考略”,学习生活出版社,1955年版 5、《史记·自序》。 6 18、 如“三皇异说有六,五帝异说有三”,见吕思勉“三皇五帝考”,载《古史辨》第七册中,上海古籍版社,1982年版。虽然这些异说有的见于司马迁之后的纬书 7、《十七史商榷》卷六。 8、参《史记》儒林、伯夷、李斯各传、孔于世家、自序。 9、在这段话之前,还有“鲁君子左丘明……成左氏春秋”等126字,崔适举七证以为乃“刘歆之学者所窜入”,似是,兹从之。载《古籍考辩丛刊》 626页,中华书局1955年版。 10、分别见《经籍纂诂》去声十五翰及四实。 11、《史记·韩非列传》称他有“说林”、“说难”之作,并全文刊载“说难”,所以此处将韩非包括在“驰说者”中,可能性极大。又《春秋》文极简略,无法捃摭。司马迁此处所谓《春秋》,乃指《左传》,见金德建《司马迁所见书考》,上海人民出版社,1963年版,105页。 12、在“要删焉”下索隐曰:“言表见《春秋》、《国语》,本为成学之人欲览其要,故删为此篇焉”。按“儒者断其义”等三句之“其”,均指《春秋》,与此处“欲览其要”之“其”同。意思是,谱此年表是为帮助人们掌握《春秋》等。 13、司马谈本来仅要求司马迁撰写“继春秋”的西汉近现代史,司马迁进而扩展为三千年通史,但以六经思想为指导,则同,见《自序》。 14、参顾颉刚“五德终始说下的政治和历史”六,载《古史辨》第五册,上海古籍出版社,1982年版;杨向奎《中国古代社会与古代思想研究》上册,上海人民出版社,1964年版。258-265页。 15、以上参《春秋繁露·三代改制质文》。主汉为黑统,考见14。 16、顾颉刚等“三皇考”七,载《古史辨》七册中。 17、此据三家注,不从崔述说。《史记·五帝本纪》正义引《帝王世纪》,神农“以火德王,故号炎帝”。在五行中,火属赤色,故也可叫“赤帝”。 19、至于在《封禅书》、《日者列传》、《自序》三处提到伏羲,是作为史料记载,这和《五帝本纪》中未把它归人通史系统,性质是不同的。 20、参郑鹤声“司马迁生平及其在历史学上的伟大贡献”,载《中国史学史论集》(一),上海人民出版社1980年版,139-140页。又杨向奎“司马迁的历史哲学‘,载《绎史斋学术文集》,上海人民出版社1983年版。 21、殷周之后本为春秋(王鲁),但因按春秋公羊学,孔子只是”素王“,未能实行春秋的原则和制度,但他又”奉天命“为汉制法,这些原则、制度应在汉代实行,所以本由春秋继周。当时也说成由汉继周。参”三皇考“。 22、《春秋繁露》”仁义法“、”对胶西王越大夫不得为仁“、”循天之道“各篇之”三王“,甚至汉武帝诏书中之”三王“,均指夏、殷、周。参《汉书·董仲舒传》。 23 30、以上均见《汉书·董仲舒传》。在董仲舒眼中,秦一无是处,是”朽木粪墙“。 24、”文敝“,指政刑过于烦琐,人们疲于应付,而内心对君上并无忠诚之心。 (责任编辑:admin) |