在“阐”与“诠”之间——从儒学阐释学到文学阐释学
|
摘要
近年来张江提出建构"中国当代阐释学"的主张,这是极有现实意义和学术价值的。中国古代有无比丰富的阐释学思想与实践,在思维方式、话语方式上都有着自己的独特性,因此我们应该而且有能力建构起适应于中国文化语境的阐释学理论。儒学阐释学无疑是中国古代阐释学思想中最重要的组成部分。原始儒学开出"阐"与"诠"两种阐释学路径,后世的今文经学与古文经学、汉学与宋学沿着这两条路径踵事增华,为我们今天建构中国当代阐释学提供了大量可资借鉴的思想资源,梳理和研究这些思想资源是今日建构中国当代阐释学最重要的基础性工作。
In recent years, Zhang Jiang proposes the notion of "contemporary Chinese hermeneutics",which is of great practical significance and academic value. Ancient China had abundant hermeneutic thoughts and practices, and had its own unique thinking and discourse style. Therefore, we should and be able to construct different hermeneutic theories that are adapted to Chinese cultural context.Confucian hermeneutics is undoubtedly the most important part of ancient Chinese hermeneutics.Primitive Confucianism has developed two hermeneutic paths of "explanation" and "annotation". Later generations' new study of Confucian classics and old study of Confucian classics, as well as Han acdemics and Song academics have been enriched along these two paths, which provide substantial thought resources for us to establish contemporary Chinese hermeneutics. To sort out and study these ideological resources is the right way to construct China today. For this purpose, reviewing and researching into these thought resources would be the most important and fundamental work.
In recent years, Zhang Jiang proposes the notion of "contemporary Chinese hermeneutics",which is of great practical significance and academic value. Ancient China had abundant hermeneutic thoughts and practices, and had its own unique thinking and discourse style. Therefore, we should and be able to construct different hermeneutic theories that are adapted to Chinese cultural context.Confucian hermeneutics is undoubtedly the most important part of ancient Chinese hermeneutics.Primitive Confucianism has developed two hermeneutic paths of "explanation" and "annotation". Later generations' new study of Confucian classics and old study of Confucian classics, as well as Han acdemics and Song academics have been enriched along these two paths, which provide substantial thought resources for us to establish contemporary Chinese hermeneutics. To sort out and study these ideological resources is the right way to construct China today. For this purpose, reviewing and researching into these thought resources would be the most important and fundamental work.
引文
[1]张江.“阐”“诠”辨——阐释的公共性讨论之一[J].哲学研究,2017,(12).
[2]张江.“理”“性”辨[J].中国社会科学,2018,(9).
[3]王先谦.荀子集解[M].上海:上海书店,1986.
[4](清)龚自珍.龚自珍全集[M].上海:上海人民出版社,1975.
[5](清)皮锡瑞.皮锡瑞全集[M].北京:中华书局,2015.
[6]苏舆.春秋繁露义证[M].北京:中华书局,1992.
[7](汉)何休.春秋公羊传注疏[M].北京:北京大学出版社,1999.
[8](晋)范宁,(唐)杨士勋.春秋谷梁传注疏[M].北京:北京大学出版社,1999.
[9](唐)孔颖达.春秋左传正义[M].北京:北京大学出版社,1999.
[10](唐)孔颖达.毛诗正义[M].北京:北京大学出版社,1999.
[11](清)王先谦.诗三家义集疏[M].北京:中华书局,1987.
[12](清)永瑢.四库全书总目[M].北京:中华书局,1965.
[13](宋)程颢,程颐.二程集[M].北京:中华书局,1981.
[14]梁启超.清代学术概论[M].北京:东方出版社,1996.
[15](清)戴震.戴震全书(第六册)[M].合肥:黄山书社,2009.
[16]钱穆.中国近三百年学术史[M].北京:商务印书馆,1997.
[17]章学诚.文史通义[M].沈阳:辽宁教育出版社,1998.
[2]张江.“理”“性”辨[J].中国社会科学,2018,(9).
[3]王先谦.荀子集解[M].上海:上海书店,1986.
[4](清)龚自珍.龚自珍全集[M].上海:上海人民出版社,1975.
[5](清)皮锡瑞.皮锡瑞全集[M].北京:中华书局,2015.
[6]苏舆.春秋繁露义证[M].北京:中华书局,1992.
[7](汉)何休.春秋公羊传注疏[M].北京:北京大学出版社,1999.
[8](晋)范宁,(唐)杨士勋.春秋谷梁传注疏[M].北京:北京大学出版社,1999.
[9](唐)孔颖达.春秋左传正义[M].北京:北京大学出版社,1999.
[10](唐)孔颖达.毛诗正义[M].北京:北京大学出版社,1999.
[11](清)王先谦.诗三家义集疏[M].北京:中华书局,1987.
[12](清)永瑢.四库全书总目[M].北京:中华书局,1965.
[13](宋)程颢,程颐.二程集[M].北京:中华书局,1981.
[14]梁启超.清代学术概论[M].北京:东方出版社,1996.
[15](清)戴震.戴震全书(第六册)[M].合肥:黄山书社,2009.
[16]钱穆.中国近三百年学术史[M].北京:商务印书馆,1997.
[17]章学诚.文史通义[M].沈阳:辽宁教育出版社,1998.