The second is the historical view of development, evolution and change. Is history cyclical or evolving? Is history old-fashioned and looking back, or is it changing with the customs and constantly innovating? This is a question that Sima Qian wants to explore and answer in Historical Records.
The third is a simple historical materialism with dualism. How does history develop and change, that is, who is making history? Sima Qian's answer is strongly dualistic, but the basic tendency is simple historical materialism. We can explain it from two aspects.
First, Sima Qian believed in the connection between heaven and man, but he was not bound by the absurd superstition of astrology. Historical Records is full of human words, but it doesn't say "monsters" and doesn't believe in ghosts and gods. However, in the historical narrative, he denies the theory of destiny and the induction between man and nature, and criticizes Xiang Yu's theory of destiny, such as "Heaven destroys me". Sima Qian's progressive view of history has also become an integral part of China's fine historical tradition. Liu Zhiji wrote Shi Tong, commented on the history books before the Tang Dynasty, and violently criticized the theory of destiny and disaster. There are five articles in Shi Tong, such as Mistakes of Five Elements in Han History and Miscellaneous Refutation of Five Elements' Records, which specifically criticize "five elements' disasters and differences" as "fallacies" and "good luck and ill luck" as "deception". Therefore, Liu advocated deleting Tian Wenzhi and Fu Ruizhi from the history books. This is a brave and extensive liquidation of the theory of Yin-Yang and Five Elements and the theory of Destiny in the field of history after the publication of Historical Records. Sima Guang has always opposed the theory of ghosts and gods' disasters, saying that "evil spirits of yin and yang are intended to confuse people and harm others and themselves". He played the emperor and banned books of yin and yang. Paulus Johannes's Biography of Gong Zheng's Family Volume 65. Sima Guang believes that "the rise and fall of a country lies in virtue, not in the place and time of burial". Paulus Johannes's Biography of Gong Zheng's Family Volume 27. He presided over the compilation of Tong Jian, excluding disasters, divination, ghosts and so on. Although some astronomical phenomena such as eclipses and comets are still recorded, they will never "attach current events" and completely separate astronomical phenomena from personnel. The simple materialistic views of these historians obviously inherited the fine historical tradition established by Sima Qian. This fine tradition still has great influence until modern times.
Second, although Sima Qian's narrative of history is centered on emperors and generals, he has two remarkable progressive views of history, which are in line with materialist epistemology and incomparable to later historians. First, Sima Qian thought that any successful ruler should not be self-righteous and must concentrate the wisdom of officials.
He said: "Although Yao is virtuous, his career can't be achieved, but he can surpass Kyushu." ("Biography and Praise of Xiongnu") added: "The fur of' 1000 yuan' is not the armpit of a fox; The raft on the terrace is not a branch; After three generations, it is not the wisdom of a scholar. " Shinya！ Great-great-grandfather started from a small place, settled in the sea, and plotted to fight, which can be described as perfect. However, Liu Jing took off his arm and said, If you can establish permanent peace, how can wisdom specialize in evil? "("Liu, Biography, Praise ") Therefore, Sima Qian created biographies for chivalrous men, doctors, businessmen, tourists, scholars, fishermen, hunters, women and other lower-level figures, making historical records rich in people's nature. Secondly, Sima Qian believes that the opposition between people's hearts plays a decisive role in the rise and fall of a country. "People are the foundation of the country" is a view advocated by Confucianism. Sima Qian's contribution lies in vividly describing people's creativity. The demise of the Qin Dynasty was due to Chen Sheng's attack, "the wind and cloud steamed, and the Qin family died"; "Powerful and powerful, the Han Dynasty has made meritorious deeds", which is the fundamental reason for Chu's death and Han Dynasty's prosperity. Emperor Xiaowen "specializes in reforming the people with morality, discussing the wealth of the sea and rejuvenating the country with courtesy and righteousness." "(Xiao Wen Ben Ji) Emperor Wu of the Han Dynasty bullied others too much, and counties held meetings to rebel. "A thousand people in a big county", blocking mountains and rivers, resisting the fate of the DPRK, "helpless". (Biography of Liang Guan) In his later years, Emperor Wu of the Han Dynasty regretted his conquest, and he wrote a letter condemning himself. He closed fields for a long time to enrich the people and changed his course. It was not until the Western Han Dynasty that Zhao Xuanzhongxing emerged.
This is a chapter written by Ban Gu in the Han Dynasty for Sima Qian. Many progressive views in Historical Records also influenced Ban Gu.