由焦循对孔孟经典的诠释看乾嘉经学发展之转向  

On QianJ ia Classics Development Steering by Jiao Xun's Interpretation of Confucius and Mencius

作　　者：康宇[1] 

机构地区：[1]黑龙江大学政府管理学院

出　　处：《社会科学》2015年第4期129-138,共10页Journal of Social Sciences

基　　金：教育部人文社会科学项目"儒家诠释学研究"(项目编号:13YJA720006);黑龙江省人文社科专项项目"儒家四书学研究"(项目编号:14D060)的阶段性成果

摘　　要：乾嘉时期,经学发展出现了转向。学者们创造出有别于宋明义理释经、清初纯考据学派,融考据学与义理学为一体,强调"工具理性"向"价值理性"渗透的"新义理学"解经范式。其中,焦循的《论语通释》《论语补疏》和《孟子正义》等是典型代表。焦循所强调的"经学非考据",易学释经及"惟经学可以言性灵"等方法,充分体现出乾嘉学者经典诠释之共相。而他在解经中出现的让诠释成为一种单向活动及人为"曲解"圣人原意的方法论问题,亦成为其时经学发展的相似问题。During the QianJia have created a new exegetical paradi period, the direction of classics development has turned. Scholars gm that is different from Song Ming Argumentation, early Qing pure Critics, merging textual criticism and justice jurisprudence as a whole, emphasizing the ＂instrumental rationality＂ to ＂ value rationality＂ infiltration ＂ new meaning jurisprudence＂ system. ＂The Analects Digest,＂ ＂The Analects fill sparse＂ and ＂Mencius＂ which made by Jiao Xun are typical representatives in it. Jiao Xun emphasis on ＂ non-textual Classics＇ release and learn through＂ but can speak Soul Classics, which fully reflects the interpretation of the classic scholar QianJia total phase. And what he has done in interpretation has become a way to make the interpretation of events and man-made ＂misinterpreted＂ saints intent methodological problems, has become a similar problem when it emerged in the development of classical studies.

关 键 词：清代 经学 新义理学 诠释 

分 类 号：B249.8[哲学宗教—中国哲学]