罗近溪的经典诠释及其思想史意义——就“克己复礼”的诠释而谈  

The Classics Interpretation of Luo Jinxi and Its Significance in Ideological History

作　　者：吴震[1] 

机构地区：[1]复旦大学哲学系,上海200433

出　　处：《复旦学报（社会科学版）》2006年第5期72-79,共8页Fudan Journal（Social Sciences）

基　　金：2002年度国家社科基金项目"王阳明与阳明学派系列研究"(项目批准号:02BZX033)中笔者主持的子项目"泰州王学研究"的成果之一

摘　　要：在“克己复礼”的诠释史上,“克去己私,复返天理”这一以程朱理学为代表的主流见解到了阳明学的时代,遭到了严重的挑战,明代心学家罗汝芳(号近溪)提出了“能己复礼”、“能身复礼”的全新诠释。这一诠释的思想意义不仅在于罗汝芳由此确立了以“己即人”、“人即仁”为核心内容的仁学思想,更为重要的是,这一经典解释的案例适以表明对于经典文本的解读应当允许突破文字训诂的局限而作出富有创造性的哲学解释。In the history of exegesis study, the principle of ＂ke-ji-fu-li＂ was interpreted by Li School of Confucianism as ＂exercise self-restraint and return to the heavenly principle.＂ This mainstream interpretation was challenged by philosopher Luo Jinxi in the Ming Dynasty, who argued that ＂ke-ji＂ should be interpreted as ＂enable oneself.＂ This new interpretation indicates the kernel part of Benevolence Study, ＂oneself is man＂ and ＂man is benevolence＂ had taken shape. Moreover, this case demonstrates the interpretation of classical texts may allow the limits of exegesis to be broken, leading to creative philosophical interpretations.

关 键 词：经典诠释 克己 能己 能身 

分 类 号：B248[哲学宗教—中国哲学]