《水滸傳》創作的本質在於重寫歷史，而非還原歷史，整體話語構成在意義生成方式的表現上，有其特殊的道德規範和美學考慮。從《水滸傳》敘事格局的設計來看，天命作為敘事生成的後設命題，既有其制約作用，亦有其預示作用。在神話預示的封閉式敘述框架中，《水滸傳》作者針對梁山泊好漢出世及其匯聚的命運走向進行政治書寫，言語敘述之間乃強調梁山泊好漢在天下無道的政治情況下出世，當有其歷史必然性。此外，宋江幾經輾轉而成為梁山泊第三任首領後，水滸英雄高揚替天行道大旗，在等待朝廷招安中實踐忠君倫理，則十足反映了作者對於天下秩序由亂返治的政治關懷。在「士不遇」的政治焦慮與「禮失求諸野」的政治期望之間，整體話語實踐實則隱含了「君臣遇合」的政治倫理隱喻作用。因此，從政治書寫的角度來說，忠君倫理作為一種政治籲求，話語構成本身既是倫理辯證之所在，亦是價值選擇之所在。然而，上述政治思維伴隨著宋江等一百零八梁山泊好漢之隱逸和死亡，卻也隨之消亡，如此書寫形式無疑傳達了《水滸傳》作者對現實政治體制的深度嘲諷與控訴，亦是對「天下有道」的政治理想無從實現的一種無奈的感歎，整體話語構成的意義生成方式可謂發人省思。

The creation of Water Margin (“Shui Hu Zhuan”) is substantially about rewriting history, not recovering history. The whole discursive formation has its special moral norms and aesthetics consideration on the performance of producing the meaning. Observing the narrative design from Water Margin, Tian-ming (the decree of fate) as the meta-proposition has its restricting function, also has its indicating function. In the closed narrative frame of mythology indication, the author of Water Margin focuses on the 108 real men of Mount Liang (“Liangshanpo”) coming into the world and the destiny of their gathering as a direction to proceed political writing. The discourse of novel emphasize a fact that the 108 real men come into the troubled times of political circumstances has its historical inevitability. Moreover, when Song Jiang becomes the third leader of the Mount Liang, Shui Hu heroes raises the flag high on Tao of Heaven to enforce justice, awaiting for the dynasty to recruit them to practice the ethic of loyalty to the emperor. This strongly reflects a pattern of the society from chaotic to orderly condition as the political regards of the author’s attitude. In between the political anxiety of “a neglected scholar” and political expectations of “losing with the ritual strives for various wild,” the whole discursive practice actually implied a political ethic metaphor of “choice procedure.” Therefore, from the view of political writing, the ethic of loyalty to the emperor is thought to be a political appeal. The discursive formation itself is the dialect of ethics, and the choice of values. Nonetheless, the political thought faded away with the seclusion and death of the 108 real men. This kind of writing style has no doubt conveys the author’s deep sarcasm and accusation of political reality. It is also a sigh of the impractical idealism in politics towards imperial rule. On the performance of producing the meaning, the whole discursive formation leads the readers to deep thoughts.