魯僖公三十三年(627B.C.)泰、晉有散之戰,{左傳》記此戰卻不寫戰況,反而特寫當時諸侯、大臣、婦人、小孩、乃至商人的言語活動,此其選材之特殊也。而諸人言語之間有對照呼應之關係,此《左傳》結構之常法也。透過「奈晉設之戰」裡言語活動的分析,可以看到進行語言交際時,發話者除了應注意訊息是否適應情境,更重要的是兼顧面子問題,其具體表現就是維護雙方、尤其受話者的消極面子和積極面子。所以奈晉設之戰一文中,諸言說者獨賽叔因辭之不修,導致言語交際的失敗。可見《左傳》在詮解歷史時,認定戰場有時不在城邦壞j菁、原野陵谷,真正造成戰事之起或誠的,其實是在唇吻喉舌之間。因此,《左傳》利用這一場戰爭記事,以材料的選擇去呈現「語言」的神奇力量,同時揭示其其修辭觀。
但是《左傳》也在結構之中,放入對「禮」與「貳」及「知、仁、武」等的檢驗,從而辯證修德與修辭是無可分割的一回事,旁證孔子「修辭立其誠」等論述。因此,戰場在哪裡?戰場在於自已的內心,真正的戰爭是對自已言行的鍛鍊修養,能「克已復禮」自然可得「有德者必有言」之效,而有德有言自能散兵止戈也。
The Yiao battle between Chin and Gin occurred in 627B.C. was an important war influenced both Chin and Gin's political future and status in feudal lords. There were no war details about The Yiao battle in Zuo-Zhuan, but a series of illocutionary acts which all pointed to emphasize the power of rhetoric, especially the politeness and FTA (Face Threatening Acts)
Issues.
What'smore is the posting of morality. The author presented the idea in. the description of Yiao battle in Zuo-Zhuan一一it's the same thing that a person keeps great virtue and utterance well by proper rhetoric policy. That's what we can find in the constitution of the text.