Li Shan’s commentary on the Selected Writings appears in 304 of his works, ranging from the Xidufu, an excerpt from the Zuo Zhuan, to the Ritual Essay, Ji Qu Yuan Wen. The Zuo Zhuan records a wide range of topics, from the evolution of history to various rituals, social customs, astronomy and geography, rhymes, proverbs, and a variety of literature. Li Shan’s commentary on the Zuo Zhuan is based on the main text and its content, with citations centered on its main historical events and the origin of its words. On the question of Li Shan’s citation of the Zuo Zhuan notes, we can see through examination that Li Shan was not influenced by the political advocacy of the unification of the Five Classics, and that he took Du’s notes as his main focus and did not exclude the other Zuo Zhuan notes, and in accordance with what is stated in the text of the Selected Works, he thought that it conformed to the wording of the text and made appropriate use of the Fu Qian’s service of the pianist’s notes on the Zuo Zhuan as well as the notes of the other annotators. Among them, the author suspects that Li Shan should have referred to the text of Fu Qian’s “Jie Yi” and Jia Kui’s “ChunQiu ZuoShi JieGu”, while Ma Rong’s words can hardly be said to be a comment from Ma Rong’s “ChunQiu SanZhuan YiTongShuo”, but rather a text quoted from other documents of the time. The contents of Ma Rong’s commentaries in the “Selected Writings” can be found in Kong Yingda’s commentary, which is more detailed than the “Selected Writings” commentary. However, in terms of the “Selected Writings” commentary, especially nowadays, it can be regarded that the commentaries of Li Shan’s commentaries are within the scope of his old commentaries, and it is quite possible that Li Shan cited his old commentaries as commentaries on other works in the case of the same words in his old commentaries in the later years.

『左傳』에 나타나는 禮는 사건의 해결 및 평가의 기준으로 제도의 영역과 사상의 영역으로 나누어 고찰할 수 있다. 제도 영역에는 祭儀를 동반한 五禮의 형태로 冠·婚·喪·祭 등의 祭儀 와 관련된 禮, 朝覲禮와 외교관계, 경제·법률 등을 포함한 생활 전반에 걸쳐 등급을 엄격하게 구분하여 계급과 권위의 상징이 되는 질서를 규정하는 기준이다. 그런가 하면 정치와 경제에 적용되는 규칙이며, 禮는 이에 대한 구체적인 규범의 정당성에 의거하여 만들어진 제도를 말 한다. 사상의 영역은 만물에 내재된 本體의 의미와 유사한 개념으로 體라고 하였으며, 德이라고 하였다. 德은 나라를 다스리는 힘이며, 德을 밝히는 것이 禮라고 하였다. 여기에는 仁義와 信, 忠, 孝, 秩序가 포함된다. 그러므로 禮는 중국 전통문화의 근원으로 중국문화를 이해하기 위 한 핵심 요소 중의 하나로 정신문화와 사회제도의 사상적 기반사회생활 전반에 영향을 끼친 제도이자 사상이라고 할 수 있다.

This disquisition demonstrates the rationality of the theory that “honesty is made up of human and their words”which was put out by Xu Shen through a complete analysis to the record of honesty in Zuo Zhuan. Wherever the record of honesty existed in Zuo Zhuan, there always were human’s words as a background or echo. The conception that “Words mean honesty” was popular an in a leading position in the age that Zuo Zhuan was written. Such conception was tightly held by the social system and it also was a guarantee of people’s life.

《左传》是一部涉及大约250多年的春秋时代历史的中国最初的完备的编年体历史书。具体记述了春秋时代各国的政治与军事、外交等重大历史事件。整体的思想倾向则接近于儒家, 故强调了阶级秩序与宗法伦理。从当今的文学理论观点察看《左传》, 则难寻以主要范畴议论的内容。《左传》的编书年代迟于《春秋》, 但登载的内容先于孔子时代, 故通过《左传》可以知道孔子和先秦诸子的文论思想产生的背景。尤其偏重《诗经》与政治的关系, 阐明‘赋诗言志’, 生动地反映了春秋时期政治交往当中对《诗经》的具体运用。本文选译了在《左传》接受《诗经》的‘赋’的意义变化和因对‘赋诗断章’的实用主义态度而唤起的文学作品的思想及作品的关系、叔孙穆子的“三不休”论、生动反映春秋时期政治交往中对《诗经》具体运用的一些例子、孔子论诗之前季札观赏音乐演奏而谈及的有关文学批评的理论、有关晏子的“和同之辨”之事。这对理解先秦时期文艺理论方面提供了珍贵的资料。