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劉勰“庖犧以來,未聞女帝者也”的判斷,並不如范文瀾所説是由於劉勰不以女媧爲女身,而是他本不以女媧爲三皇。劉勰在六種三皇説中選擇了《尚書僞孔傳序》的説法,一方面反映了他依據“文疑則闕,貴信史也”的原則,對當時受文學“愛奇”影響,對衆多敍述三代以上古史的“雜史”類著作具有“迂怪妄誕,真虚莫測”風格的批評,另一方面也説明劉勰畢竟是以經學作爲史學的裁斷標準。這種“立義選言,宜依經以樹則”的做法,與魏晉以來史學逐漸擺脱經學束縛而走向獨立的主流風氣是相背離的。
Liu 勰 “庖 sacrifice, never heard of the Empress also ” judgment, not as Fan Wenlan said is due to Liu 勰 not nude as a female body, but he did not to Nu Wa as the San Huang. On the one hand, Liu Xie, in his choice of six kinds of San Huang’s sayings, chose the principle of “fake Confucianism in Shangshu book” on the one hand and reflected his principle of “ ”Influence, for many narratives more than three generations of ancient history “ Miscellaneous History ”class writings have“ criticism of devious, unrealistic ”, on the other hand also shows that after all, is based on Confucian classics as history Cutting standards. This kind of “essay on the basis of legislation” should be based on the principle of “being a tree.” Since the Wei and Jin Dynasties, historians have gradually departed from the shackles of their studies and moved toward an independent mainstream culture.