《左傳》以歷史敘事解經，或先《經》，或後《經》，或依《經》，或錯《經》，往往融會「如何書」與「何以書」，而蔚為敘事之藝術。《左傳》之敘事邏輯為二元論述：一則側重象徵式敘事，一則凸顯因果式敘事。因果式敘事，側重行為動機，強調行為和後果間之必然聯繫。《左傳》因果式敘事之重大成就有三：其一，以行為之因果報應，代替宗教的預言；其二，由行為自身之因果關係，證明善惡在歷史中所得的勸懲。其三，綜合呈現行為因果的原委，避免偏枯抽象之論斷。《左傳》強調天人合德、天人交錯，往往經由人事道德因果之敘事，化為成敗興廢之判斷準據。本研究選擇《左傳》之戰爭敘事為文本，以行為之因果為主軸。論述攸關戰爭成敗之敘事藝術，析分為道德性因果與策略式因果，往往以道德倫常為圭臬，作為善惡因果報應之準據。戰爭勝負固取決於兵法謀略之策劃，而敗亡或起於失德毀常，和平勝利亦緣於修德省德、明德綏德。要之，《左傳》戰爭之敘事藝術，出之以道德性因果者為多，此其最大特色。

"Zuozhuan" uses historical narratives to elaborate the Classic, Chunqiu. It does not always depend on materials from Chunqiu, but often uses earlier, later, even differential materials and follows the writing rules of "the way to write" and "the reason to write" to elaborate the Classic through the history. Zuozhuan's narrative follows two modes: the symbolic narrative and the causal narrative. The causal narrative emphasizes motivations of historical figures' behavior and implies the inevitable links between human behavior and its consequences in events. This method of writing makes three significant achievements. First, it explains happenings as the outcome of one's behavior instead of the mysterious prophecies of religion. Second, it sets the judgment of good and evil in history on account of human behavior. Third, it avoids biased or abstract arguments by comprehensive collations of the causalities of one's behavior. The mode of writing brings forth a world of ethics in "Zuozhuan", in which behavior of virtue becomes the evidence to justify human success. This study takes war narratives in "Zuozhuan" as research examples and examines historical figures' behavior in terms of the operation of causality. The cases manifests that immoral behavior results in war and defeat while self-cultivation leads to victory and peace. Clearly, Zuozhuan's war narratives imply the significance of moral causalities. The art of war narratives