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孔子重史的思想性格,对传统史学的形成,或者说中国史学的儒家化,关系深远。《春秋》与《论语》是理解这种关系的基本文献。撇开《左传》不论,《春秋》经的编年体裁,及寓褒贬于其中的修辞方式,构成史学的基本坯胎。而《论语》对三代事迹与礼制的评点,则赋予历史以灵魂,直接塑造了《史》《汉》的精神基调。然而,理解传统史学的成就与特质,不能停留在具体经验层面的论述上,还要揭示它背后的形上学观念。其中,时与名是两个重要的观念。时与时序、世代相联结,奠定了有统绪的知识模式;而名则让观念从经验中超越出来,形成一种既存在历史之中,又超越历史之上的价值体系。时使历史成为知识,名则赋与历史以道德。具体的历史评判或会调节,但历史的大事业不会动摇。
The ideological character of Confucius re-history is far-reaching for the formation of traditional history or the Confucianization of Chinese history. Spring and Autumn and the Analects are the basic documents for understanding this relationship. Leaving aside the “Zuo Zhuan” no matter, “Chun Qiu” by the chronological genre, and blemished rhetorical methods which constitute the basic history of the embryo. And “The Analects of Confucius” on the three deeds and ritual comments, then give the history of the soul, directly shaping the “history” “Han” spirit keynote. However, to understand the achievements and traits of traditional historiography can not stop at the exposition of specific experience level, but also reveal the metaphysical concepts behind it. Among them, time and name are two important concepts. When the time and the timing, the generation of the link, laid the knowledge of the state model; and the name is to let the concept out of experience, the formation of both existing in history, but also beyond the historical value system. When history becomes knowledge, its name is endowed with history with morality. Specific historical judgments may be adjusted, but the great cause of history will not waver.