朱子《大学章句》哲学诠释学探析
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摘要
简述朱子经典诠释实践是儒家经典实现由"注疏"到"义理"经典诠释转向的典型代表。阐述在《大学章句》的诠释实践中,朱子通过补"格物致知传"及对"三纲八目"理论架构的重新梳理,实现其解经方法从汉儒训诂到推衍文义的转变;另一方面,朱子从涵养、践履的工夫论角度出发进行哲学诠释实践,在客观上建立起一整套以理学为核心的方法论与本体论统一的新儒学体系,使其经典诠释活动超越方法论的局限进而将传统诠释学提升到哲学诠释的高度。
The classical interpretation practice to Confucian classics by Zhu Zi is served as the representative of interpreting Confucian classics from " commentary" to " argumentation". Through the annotation of Chapters of the Great Learning,Zhu Zi envolved the interpreting way of Confucian classics from the exegesis by Han Confucianism scholars to deviving the literature by reframing the theoretical framework of " investigation of things and extension of knowledge" as well as " three cardinal guides and eight items",both of which are the main ides of The Great Learning. In addition,Zhu Zi managed to figure out philosophic annotation from the perspective of the theory of cultivation and practice. Objectively,it helped to set up a new Confucian system,which is united by ontology and methodology centered on Neo-Confucianism. It is such a kind of interpretation practice that makes the annotation of classics go beyond methodology so as to elevate traditional exegesis far above to philosophic interpretation.
The classical interpretation practice to Confucian classics by Zhu Zi is served as the representative of interpreting Confucian classics from " commentary" to " argumentation". Through the annotation of Chapters of the Great Learning,Zhu Zi envolved the interpreting way of Confucian classics from the exegesis by Han Confucianism scholars to deviving the literature by reframing the theoretical framework of " investigation of things and extension of knowledge" as well as " three cardinal guides and eight items",both of which are the main ides of The Great Learning. In addition,Zhu Zi managed to figure out philosophic annotation from the perspective of the theory of cultivation and practice. Objectively,it helped to set up a new Confucian system,which is united by ontology and methodology centered on Neo-Confucianism. It is such a kind of interpretation practice that makes the annotation of classics go beyond methodology so as to elevate traditional exegesis far above to philosophic interpretation.
引文
[1]刘勰.文心雕龙解说:卷7[M].祖保泉,解说.合肥:安徽教育出版社,1993:661.
[2]朱熹.朱文公文集·答敬夫孟子说疑义[M]∥朱杰人,严佐之,刘永翔.朱子全书:第21册.上海:上海古籍出版社,2010:1352.
[3]黎靖德.朱子语类:第2册:卷十七[M].北京:中华书局,1986.
[4]朱熹.四书章句集注·大学[M].北京:中华书局,1983.
[5]朱熹.朱文公文集·答陈师德:卷56[M]∥朱杰人,严佐之,刘永翔.朱子全书:第21册.上海:上海古籍出版社,2002.
[6]阮元.十三经注疏[M].北京:中华书局,1980:1520.
[7]朱熹.大学或问:卷1[M]∥朱杰人,严佐之,刘永翔.朱子全书:第21册.上海:上海古籍出版社,2002:501.
[8]加达默尔.哲学解释学[M].夏镇平,宋建平,译.上海:上海译文出版社,2004.
[9]朱熹.中庸集解序[M]∥朱杰人,严佐之,刘永翔.朱子全书:第24册.上海:上海古籍出版社,2010:3640.
[10]王应麟.困学纪闻·经说:卷8[M].上海:上海古籍出版社,2015:201.
[11]加达默尔.真理与方法[M].洪汉鼎,译.上海:上海译文出版社,2004:13.
[12]格哈特·埃布林.历史性问题[M].费城:要塞出版社,1967:26.
[2]朱熹.朱文公文集·答敬夫孟子说疑义[M]∥朱杰人,严佐之,刘永翔.朱子全书:第21册.上海:上海古籍出版社,2010:1352.
[3]黎靖德.朱子语类:第2册:卷十七[M].北京:中华书局,1986.
[4]朱熹.四书章句集注·大学[M].北京:中华书局,1983.
[5]朱熹.朱文公文集·答陈师德:卷56[M]∥朱杰人,严佐之,刘永翔.朱子全书:第21册.上海:上海古籍出版社,2002.
[6]阮元.十三经注疏[M].北京:中华书局,1980:1520.
[7]朱熹.大学或问:卷1[M]∥朱杰人,严佐之,刘永翔.朱子全书:第21册.上海:上海古籍出版社,2002:501.
[8]加达默尔.哲学解释学[M].夏镇平,宋建平,译.上海:上海译文出版社,2004.
[9]朱熹.中庸集解序[M]∥朱杰人,严佐之,刘永翔.朱子全书:第24册.上海:上海古籍出版社,2010:3640.
[10]王应麟.困学纪闻·经说:卷8[M].上海:上海古籍出版社,2015:201.
[11]加达默尔.真理与方法[M].洪汉鼎,译.上海:上海译文出版社,2004:13.
[12]格哈特·埃布林.历史性问题[M].费城:要塞出版社,1967:26.