司馬遷以實事求是精神治史探微

中國的史學傳統甚為悠久，而此傳統承前啟後的關鍵之一則是《史記》。司馬遷繼承父業，竭盡一生的氣力編纂自黃帝迄漢武帝約2500年的歷史，將主要的歷史人物與事件記錄下來。由於《史記》的記載涵蓋了如此漫長的時間，實為古代中國前所未有的工程，因而被學界視為中國的第一部通史，也是研究西漢以前必備的參考書籍之一。　　《史記》問世後，雖然司馬遷被後世稱為「良史」，《史記》亦享有「實錄」的美名，然而自六朝至今，許多學者曾考證《史記》中的記載。早在西漢之際，廢除秦挾書之律時，許多古書得以重現於世，並燃起了文人對歷史的關注與研究，也引起了新的趨勢，即治學以「實事求是」為導向。故，考證《史記》的記載之前，宜先瞭解司馬遷治學的精神與方法。因此本文從司馬遷著《史記》的主旨、方法、發展、貢獻等層面著手，探討其實事求是的精神。各章節的內容如下：　　第一章說明研究動機與方法，並對「實事求是」一詞進行探源與界定。　　第二章探討司馬遷參考過哪些文獻。過去百年中，學者議論紛紛，未能達成共識。因此，筆者匯集前賢的研究成果，加以對照，並進行考證與檢驗，再加上個人讀《史記》所發現的其他文獻，使得書目從一百上下擴充為百六十二種。　　第三章針對司馬遷遠遊天下的相關記載探討實地考察如何彌補傳世文獻的不足。司馬遷於若干論贊中，特別提到十三次的實地考察經驗。本章將此十三次的敘述分類並進行分析，以求深入瞭解實地考察對司馬遷及《史記》的影響。　　第四章從司馬遷的學術表現此一視角切入，討論司馬遷的《史記》如何反映出他與學術界的對話與互動。司馬遷的學術基礎是由父親打造出來的，讓他在十歲便能誦古文。因此古代的文獻便成為司馬遷衡量當時學說的主要標準。又因為司馬遷欲將當時的六藝、百家語等加以融會貫通，所以《史記》亦包含對當時學術界的許多批判與糾正，以及他訪問他人的相關記載。此外，司馬遷用「疑以傳疑」的筆法，將其無法判斷的歷史糾葛記錄下來。這幾個層面即是司馬遷的學術表現。　　第五章列出《史記》中若干的「實錄」例子，說明司馬遷為何被後世稱為「良史」，以及《史記》享有「實錄」美名的原因。這些例子可分為「不虛美，不隱惡」與「不虛『惡』，不隱『美』」兩類。司馬遷對所崇敬的歷史人物，除了歌功頌德外，也記錄他們的缺點；相對而言，他對暴君、奸臣也寫出他們可褒揚的一面，因而達到所載甚為公允的效果。　　第六章將過去百年中出土的六種竹帛文獻與《史記》的相關記載加以比較，對《史記》的編纂過程、材料的運用與記載的正確性，力求更深層的瞭解。這六種文獻為：一、西晉汲冢《竹書紀年》等編年文獻，二、長沙馬王堆《戰國縱橫家書》，三、銀雀山《孫臏兵法》，四、《清華大學藏戰國竹簡》，五、長沙馬王堆《黃帝書》，六、張家山《二年律令•史律》。　　最後，第七章先就《史記》的動機、結構、內容三方面，探討司馬遷的一些不符合史實的特殊安排與論述，說明其實事求是的精神是《史記》的基礎，但並非其宗旨。在「網羅天下放失舊聞，考之行事，稽其成敗興壞之理」之餘，他繼《春秋》的書法，「亦欲以究天人之際，通古今之變，成一家之言。」然而，《史記》成書後，隨著時間的遞嬗，司馬遷起初的構想與原意被後來的學術發展所掩蓋，以致後世對《史記》的認知有了大幅度的轉變。

關鍵字

司馬遷；史記；實事求是；實錄；一家之言

並列摘要

China’s historical tradition is extremely rich, with one of the key elements in this tradition being Shiji. Sima Qian continued what is father began, dedicating his life to compiling a 2,500 year history that encompassed the major historical figures and happenings between the Yellow Emperor and Emperor Wu of Han. Its vast scope is representative of Qian’s monumental effort—the first of its kind. It is now known as the first comprehensive history in China, as well as a critical reference to research on Han and pre-Qin periods. After Shiji was made public, Sima Qian was lauded as “a true historian” and the Shiji as “faithful recording.” Nevertheless, from the Six Dynasties to the present, scholarly interest in the Shiji has oft included textual research on the historical elements recorded therein. During the Han dynasty, after the ban on books was lifted, many ancient books began being circulated once more. This sparked intelligentsia’s interest in and inquiry of ancient history, which in turn brought about a new trend in research—“seeking truth from the facts.” In light of this, it seems appropriate that before examining the historicity of the Shiji, there should be a study of Sima Qian’s sense of historicity and of his research methods. This study attempts to do just that by examining Sima Qian’s purpose and methods in compiling the Shiji, as well as changes in understanding and the contribution of the Shiji. A brief outline by chapter is given below: Chapter 1 outlines the motivations for and methodologies of this research, as well as examines the historical source of the term “seeking truth from the facts.” Chapter 2 explores the question of Sima Qian’s source materials for the Shiji. Over the last century, many scholars have discussed this topic, but a consensus has proven elusive. To that end, previous booklists are compiled and analyzed, with dubious entries being weeded out. Other works that the author has identified whilst reading the Shiji are also added to the list, raising the total number of identified works from 80-100 in past research to 162. Chapter 3 looks at how Sima Qian’s travels filled in gaps in the textus receptus. In thirteen chapters, Sima Qian’s summary remarks mention some aspect of his travels. These are divided into four categories and analyzed in the hope of gaining a deeper understanding regarding the influence his travels had on his work. Chapter 4 focuses on Sima Qian’s scholarly activities, discussing how his conversation and interactions with scholarly circles is reflected in the Shiji. The foundation of his scholarly activities was laid by his father, having Qian master pre-Qin characters by age ten. This would prove significant, as works written in the ancient characters became the main criterion by which Sima Qian would judge scholarly theories and historical interpretations. Because Sima Qian wanted to give a comprehensive portrayal of the Six Classics and the ideas of the Philosophers, his work contains many criticisms and corrections of current scholarly thought. It also contains recordings of things learned from his visiting with scholars and other contemporaries. In addition, Sima Qian employed a technique he called “transmitting doubts” for those parts of history where two or more versions existed but for which information was insufficient to adjudicate on accuracy. All of these are important aspects of his scholarly activities. 　　Chapter 5 lists several examples of faithful recording in the Shiji to demonstrate reasons for later scholars’ praise of his historicity. The examples fall under one of two categories: “not overstating virtues nor glossing over faults” and “not overstating faults nor glossing over virtues.” Examples show that Sima Qian, in addition to praising them, would also include critiques of historical figures he admired. By the same token, he would also praise tyrants and conniving ministers as circumstances warranted—the result of which is a very even-handedness in his writings. 　　Chapter 6 looks at six unearthed documents that have been discovered in the last one hundred years, comparing them with relevant content in the Shiji. The comparisons highlight new aspects of how the Shijii was compiled, how materials were selected, and how accurate Sima Qian’s writings are. The six documents are 1) the Bamboo Annals and other related chronologies, 2) the Zhanguo zonghengjai shu, 3) the Sun Bin’s Art of War, 4) writings found in the Tsing Hua University’s Bamboo Strips, 5) the Book of the Yellow Emperor, and 6) the “Law of the Scribes” from the Laws and Decrees of the Second Year. 　　Finally, Chapter 7 first addresses non-factual arrangements and writings in the Shiji, as seen in Qian’s motivation for writing it, as well as the work’s structure and content. This underscores the fact that historical accuracy is but the foundation of the Shiji, but not its main purpose. In addition to “gathering lost history throughout the kingdom, examining past events, and investigating the reasons for the success and failures, the rise and fall of nations,” Sima Qian emulates the narrative techniques of The Spring and Autumn Annals, “desiring to form a school of thought by delineating the line between Heaven and man, and by understanding changes from ancient to present.” However, after completing the Shiji, Sima Qian’s original intent gradually was lost as scholar’s understanding of the work underwent a complete change.

並列關鍵字

Sima Qian ； Shiji ； historicity ； faithful recording ； school of thought

參考文獻

逯耀東：《抑鬱與超越——司馬遷與漢武帝時代》，臺北：東大圖書公司，2007年

王汎森：《古史辨運動的興起》，臺北：允晨文化事業股份有限公司，1987年

李滌生：《荀子集釋》，臺北：學生書局，1994年

徐復觀：《兩漢思想史》，臺北：臺灣學生書局，1984年再版

阮芝生：〈司馬遷之心——〈報任少卿書〉析論〉，《臺大歷史學報》，第26期（2000年12月），頁151－205。

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司馬遷以實事求是精神治史探微

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