本文從《春秋》學的角度，考察連雅堂的《臺灣通史》如何型儀《史記》，並且彰顯了那些《春秋》之義，進而檢討其所顯發之《春秋》義的特色。依連雅堂所論，《臺灣通史》在通變古今、自罪意識與繼《春秋》義等三方面型儀於《史記》。而其所述的《春秋》義有（一）謹正名，彰史德（二）嚴華夷，伸大義（三）崇仁勇，嘉復仇（四）重民事，貴獨立四者。連雅堂強調基於種性的華夷之辨，顯然在思想上接受了王船山反清復明，乃至清末章太炎排滿的革命主張，因而在政治上推崇鄭成功建新國、存正朔的忠義事功，在倫理上歌頌復仇為孝義的觀念，視復仇為絕對的道德。這些觀點若放在借修史以抗日的背景上是容易被了解的，但若以為這就是孔子的《春秋》義，恐怕就不得不加以辨正。

This article illustrates how Lien Heng modeled his General History of Taiwan on Shih Chi. The author examines this work from the stand-point of Spring and Autumn Annals, in order to understand the kind of righteousness of Spring and Autumn Annals revealed. The author also discusses the kind of righteousness Lien Heng tried to emphasize. The author maintains that to realize the transformation from ancient to present and to reflect on one's own wrong-doings, are two important principles which reveal the righteousness of Spring and Autumn Annals in Records of the Grand Scribe. The right-eousness of Spring and Autumn Annals revealed in Records of the Grand Scribe, is found in four principles: a). people names to reality and reveal the virtue of history, b). to distinguish the Han from other rectify in order to show the ethnic spriit, c). to honor humanity and courage in order to get even, and d). to value livelihood and independence. Lien obviously was influenced by Wang Fu-chih's and Chang Tai-yan's anti-Manchu revolutionary views. This can be seen from Lien's praise for Koxinga. Koxinga is seen as a person of loyalty and righteousness who tried to get even to regain ethical righteousness for the Ming dynasty. All these points of view can be understood as the historical background encouraging people to fight against Japanese rule in Taiwan. It should not be taken as the righteousness Confucius wanted to emphasize in Spring and Autumn Annals.