论《史记》的心灵史书写及其三个面向

Historical Records as a Spiritual History and Its Three Aspects

《史记》乃乙部之首,不仅是一部早期中国的社会演进史和思想文化史,也是一部华夏心灵史。作为心灵史的《史记》不但涵括了客体层面上的历史个体、社会类群和民族文化的精神面貌,而且蕴藉着主体层面上的传述者心绪,即"太史公之心",二者藉"借宾形主,寓主于宾"等方法而熔铸为《史记》的心灵世界。司马迁以通古今之变的哲思,提炼特定群体的心理共相,勾画数千年时空迁延中的民族之魂,其逻辑起点是省察历史个体的浮沉悲喜。就存在论而言,《史记》是一部浩然雄深的心灵史;就结构论而言,《史记》是一部主客融摄的心灵史;就认识论而言,《史记》是一部逻辑判然的心灵史。对《史记》心灵史书写及其面向的阐抉,不仅是经典认知的深化,也是探赜其经典性边界的尝试。

Historical Records is the first classic of traditional history catalogue. It is not only an early Chinese social evolution history and ideological and cultural history, but also a history of Chinese spiritual soul. As a history of the soul, Historical Records covers the spiritual appearance of historical individuals, social groups and national cultures on the object level, and shows the heart of Tai Shi Gong on the subject level. They are intertwined and integrated to build the spiritual world of Historical Records. Sima Qian thought about vicissitude of the ancient and modern times, refining the psychological commonality of specific groups, and sketching the soul of the nation in the thousands of years of time and space, while the logical starting point is to examine the sorrows of historical individuals. As far as the ontology is concerned, Historical Records is a profound spiritual history;in terms of structural theory, it is a spiritual history of the subject and the guest;in terms of epistemology, it is a clear logic judgment spiritual history. The interpretation of the writing of the spiritual history of Historical Records and its orientation is not only the deepening of classical cognition, but also an attempt to explore its classical boundaries.