| Summary: | 碩士 === 國立清華大學 === 中國文學系所 === 105 === Sima Qian's Shǐ Jì has important status in Chinese literature and historiography. However, it can be seen from the "Preface to Tai Shi Gong" that Sima Qian does not simply regard this work as a "history book", but instead gives higher expectation─ hope that Shǐ Jì can demonstrate the merits and demerits of the classics, and convey the ideal.
Therefore, Zhang Xue-cheng in the Qing Dynasty once said that "Six Classics are histories", and even before Zhang Xuecheng, many scholars have realized that: although there is a difference between Confucian classics and history, the relationship between them can not be completely cut. Therefore, this article will first organize the development of Confucian classics and history, and from the point of view of the bibliography to see their diversions, and to explore how the history separated from the Confucian classics. On the other hand, also to analyze the historic scholars’ explanation and point of view about the combination of Confucian classics and history to fully clarify their developments.
Secondly, Sima Qian was in the era of Han Wu Emperor with prosperous Confucianism. However, the beginning of the Han Dynasty is the prevalence of Huang Lao, then from Huang Lao to Lu Jia, Shu Sun Tong, and then to Dong Zhongshu to respect Confucianism only, which is a turning point and transition about how Confucianism (Confucian classics) to become the mainstream, and also promote Sima Qian to create Shǐ Jì.
Finally, this article discusses from the background of the times, and then come back to analyze of the structure, from and content Shǐ Jì, and to capture the important chapters of Shǐ Jì to discuss, analyze and to explore how Sima Qian practically presented the pursuit of Wangdao ideal.
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