圣人之义的超越性回归——论皇侃《论语义疏》及儒道汇通的经学诠释学思想  

The Transcendental Return of the Righteousness of Saint:Huang Kan's Lunyu yishu and the Fusion of Confucianism and Taoism in the Interpretation of Confucian Classics

作　　者：周海天[1] 

机构地区：[1]复旦大学中国语言文学系,上海200433

出　　处：《中国比较文学》2015年第2期67-82,共16页Comparative Literature in China

摘　　要：儒道两家之交集性诠释是魏晋南北朝时期经学诠释学中最显明的特质。本文通过考察皇侃《论语义疏》中"援道入儒"与"援儒入道"之间的汇通性诠释,阐明释经者以"视域融合"的方法论重新统合具有同源文化之属性的儒道两家之差异性。这种自觉性误读的诠释策略也促使魏晋南北朝时期《论语》的诠释意义形成蜕变。两代之间的意义生产模式分野主要表现为,由汉代的"释经者——经书——圣人——天道"立场转化为"释经者——圣人——自然"的构型,即魏晋南北朝时期的释经者以超越经书文字的方式回归圣人之义背后的天道自然。The intersection of the interpretation of Confucianism and Taoism is the most obvious characteristics of hermeneutics of Confucian classics in Wei Jin and Northern and Southern Dynasties. Compared with the trend of ＂introducing Taoism into Confucianism＂, ＂introducing Confucianism into Taoism＂ is discovered as a kind of covert one through the study of The Analects of Confucius written by Huang Kan. The exegesis uses ＂fusion of ho- rizons＂ to fuse the differences between Confucianism and Taoism which originally belong to a homologous culture. The interpretation strategy also helps the change of the meaning of ＂The Analects of Confucius＂. For the Han Dynasty, mode of interpretation is ＂Exegesis -- Scripture -- Saint -- Heaven＂, while for Wei Jin and Northern and Southern Dynasties, the pattern of interpretation becomes ＂Exegesis -- Saint -- Nature＂.

关 键 词：《论语义疏》 经学诠释学 儒道汇通 圣人之义 

分 类 号：B222.1[哲学宗教—中国哲学]