【作者】 赵丽；

【导师】 许凌云；

【作者基本信息】 曲阜师范大学 ， 专门史， 2003， 硕士

【摘要】 司马迁在中国儒学思想史上占有特别重要的地位，本文将围绕这一题目展开论述。文章共分为两大部分，第一部分讲司马迁弘扬儒学的功绩，第二部分讲司马迁对先秦、秦汉儒学思想的继承和全面创新。 文章的第一部分包含了两个小标题。首先，司马迁记载了中国最早的一部儒学史，它可分为三个时期：春秋战国时期的儒学，其代表人物为孔子、孔子弟子及孟子、荀子；秦汉之际的儒学，此时六艺湮没；汉代儒学，其代表人物为诸学者及学官。这一标题的写作始终围绕着两个重点：一、儒学与六艺的关系；二、儒学在各个时代的不同遭遇。通过这一标题，我们可以了解到从孔子到西汉前期儒学的兴废与发展概况。 其次，司马迁鉴于孔子在传承西周以来王道文化中的枢纽地位和他独特的人格魅力，破例将其列入世家。在司马迁笔下，孔子是继承和发扬古代文化的传道者，是先秦士人的典型代表，是热心救世的伟人，是有着正常人优点和缺点的凡夫俗子。总之，司马迁以一个历史学家的立场，还孔子以本来面貌。 文章的第二部分包含了六个小标题，从历史观、政治观、经济观、民族观、文学观、人生观等六方面对司马迁对传统儒学思想的继承和创新展开全面论述。 就历史观而言，司马迁“究天人之际”，继承和发展了传统儒家从天道研究历史本质和演变原则的传统，他笔下的“天”具有“道德意义的天”、非理性所能探究的“幽微之天”、“自然之天”、“感应之天”以及“势”等五种含义。他通过对天道和人事的研究，给历史发展的原因找了一个最根本的解释，即天命和人心是一致的。“通古今之变”反映了司马迁变易的历史观。这一历史观源于儒家经典《周易》，他吸收了孔子“损益”的渐变方式，同时象荀子一样，主张“法后王”。他受益于“五百年必有王者兴”和董仲舒“三统说”的影响，同时又认为历史的进步绝非循环。他还在“通古今之变”中，发现了原始儒家不变的王道精神。司马迁继承先秦诸于私家著书的传统，发扬光大了孔子作《春秋》的事业，“成一家之言”。文中围绕两个人成书的背景、作史目的、历史编纂方法、史书体例、史料处理原则等几个方面加以论证。 就政治观而言，首先，司马迁继承了传统儒家的大一统观念，肯定天下统一于一个政权的合理性，并突破传统儒家从道德方面肯定一统的拘圃，承认用武力取得统一是历史的进步。其次，司马迁将传统儒家的德治精神作为他政治思想的核心，同时，主张德刑并用。 就经济观而言，司马迁继承传统儒家合法求富、重义轻利的经济观，但又主张义利并重，从历史发展本质的角度承认人们求利的愿望，指出正是经济地位决定了社会结构。他还特别指出，物质利益是道德的起源，并提出“素封”的理论，将儒家瞧不起的商贾也写入列传，对比传统儒家相对迂腐的经济观，司马迁经济思想具有鲜明的现实主义色彩。 就民族观而言，司马迁一反传统儒家“内诸夏而外夷狄”的理论，首先，他创立民族史传，破除“诸夏”与“夷狄”之分，给少数民族以平等的地位，这突出地表现在给少数民族以平等的革命权利上。其次，司马迁对中华民族的突出贡献尤其表现在“华夷同宗”的观点上，认为少数民族同中原地区的人民～样，都是黄帝的子孙，这一观点对后世影响深远。 就文学观而言，司马迁继承了以孔子为代表的先秦儒家“中和”美的思想，并把它发展成为“发愤著书”的文学理论。这一理论的提出与他生活的时代背景与战国时期伟大的抒情诗人屈原的影响分不开。司马迁所发之愤集中体现在士人之“愤”、失意英雄之“愤”和对不公平现象之“愤”三个方面。接着，本文对司马迁的这一论点做了理论上的发掘和论述。 就人生观而言，传统儒家讲究“太上有立德，其次有立功，其次 二 ） ／7 有立言”的“三不朽”人生境界，这一观点对司马迁影响至深，但他，的一生是依照立功、立言、立德的顺序前进的。这一序列的转换是司 马迁结合自身的经历完成的，司马迁对传统儒家人生境界的拓展突出 地表现在对生死问题的讨论上。 综上所述，本文从两个部分、八个小标题对司马迁的儒学思想进 行了论述。尤其注意的是，司马迁是一位历史学家，不是儒学思想家， 他的思想中有儒家的成分并占了主导地位，但同时又深受道家、法家、 墨家、阴阳家等家的影响，关于这一点，文章中将按照需要进行提及， 此处不再赘述。 值得提出的是，关于司马迁儒家思想的研究，是从一名史学家的 角度去研究中国古代传统哲学，这使思想本身因为历史的渗透更具有 沉甸甸的意义。本文希望能通过这一研究，使司马迁在儒学思想史上 的地位更加清晰明了，并进一步对了解儒学?更多还原

【Abstract】 SiMaqQian is a special figure of historical importance in the history of Confucianism. This thesis will discuss a subject deliberately in two parts. The first part talks on the contribution that SiMaQian spread Confucianism, and the second discussed the heredity and innovation which SiMaqian did to Confucianism.The first part contains two subtitles. Under the first subtitle SiMaQian described the earliest Confucian history of china, which could be divided into three periods: the Confucianism during the Spring and Autumn times, its representative figures were: Confucius , the apprentices of Confucius , Mencius , XunZi; Qin Dynasty and Han Dynasty, its representative figures were Various scholars and studying bureaucrats. The writing of this subtitle is around two key points: first, the relationship between Confucianism and the six arts. Second, the different experiences of Confucianism in different periods. From this subtitle readers can grip the rise and fall of Confucianism through these tree times.Under the second subtitle, the author shows such facts as follows: according to Confucius key position in inheriting the kingly way which originated from the western Zhou Dynasty and his distinctive personality charm. SiMaQian broke a rule and listed him into the "Aristocratic family", In SiMaQian’s works, Confucius was a propagator in inheriting and developing the ancient culture, a typical representative of intellectuals in pre-Qin Dynasty, a great man who enthusiastic in rescuing the secular life. In a word. SiMaqQian made Confucius return to his original features on a historian’s standpoint.In the six sections of the second part, the author discusses the heredityand innovation made to Confucianism by SiMaQian from different respects.From the view of history, SiMaQian studied the essence between heaven and man, inherited and developed the tradition that conventional confucianists studied the essence and the principles of evolution of history by means of heaven orthodoxy. In his works, the "heaven" contained five meanings as follows: the heaven of morality; the subtle one that rationality can’t seek or understand; the one of nature; the one of response and the one of power. Through his studies on heaven orthodoxy and secular life, he gave the reasons of history development a most essential explanation that the mandate of heaven was consisted with the hearts of men. "To understand the changes from ancient times to the present day" responded SiMaQian’s historical view about "transform". This historical view originated from 《The book of changes》 a Confucian classis and then absorbed the gradual evolution about "increase and decrease" ,meanwhile, advocated "imitating the later king". He was influenced by "after five-hundred-year and then must be a new king springing up" of mencius and doctrine of Dongzhongshu, meanwhile, he considered history development not as a cycle. In his "understanding the changes from ancient times to the present day", he found out the unchanged spirit of kingly way of primitive Confucianism. SiMaQian inherited the tradition that the various scholars and thinkers in pre-qin times wrote books privately, developed the undertaking of Confucius in writing 《Spring and Autumn》 , then formed his personal opinion.From the view of politics. SiMaQian adopted the orthodox Confucian idea that the world should be united into one regime. He also considered that the using of military force in the course of uniting was appropriate. At the same time, SiMaQian hold that the rule of virtue should be tempered with the adoption of punishment by criminal law.When it comes to his attitude towards economic, SiMaQian made a bigprogress. He thought that benevolence and profit are of equal importance, So he wrote biographies for those famous merchants who were looked down upon by former confucianists.Another big progress made by SiMaQian is that he wouldn’t distinguish the people of Huaxia. From those of minorities, and treated them all equally. He even thought that all the pe更多还原