经学诠释学视域中的儒家《诗》教观——以“思无邪”为中心  

The Book of Poetry in Confucian Hermeneutics: Focusing on “Having No Depraved Thoughts”

作　　者：李丽琴[1] 

机构地区：[1]中国人民大学国际学院,江苏苏州215125

出　　处：《中国比较文学》2015年第2期83-93,共11页Comparative Literature in China

摘　　要：透过经学诠释学的视域,儒家以"思无邪"为中心的《诗》教观,是历代儒士在《诗》之为"义之府"的前理解中,对《诗》教意义在此时当下的筹划、构建及修正。作为第一位自觉的《诗》学诠释者,孔子断章取义,引《诗》论《诗》,以"思无邪"本文的字面意义对《诗》教的意义予以概括性的规定;《毛诗序》则将"思无邪"的整体意义规定为一种政教类型,视《诗》本文为一个内在一致的统一体,以"美刺"言诗,形成从整体到部分融贯一致的封闭的诠释循环系统;朱熹则以对本文实际真理的肯定修正"美刺说",并在"劝善戒恶"的层面,重新构建了"思无邪"之"使人得其情性之正"的去邪归正的《诗》教观。From the perspective of hermeneutics of Confucian classics, Confucians through the ages had projected, constructed and modified the idea of The Book of Poetry which cen- ters on having no depraved thoughts （＂思无邪＂）redetermined the repository of righteous- ness. Confucius quoted The Book of Poetry out of its context to suit his purposes and pro- jected a broad prescriptive interpretation of by a literal understanding of ＂having no de- praved thoughts＂ ; ＂ The Preface of Mao Poetry＂ regarded The Book of Poetry as an organ- ic unity and constructed the conformity between parts and whole by making it a political di- dactic genre. It established a self-enclosed hermeneutical circle on the interpretation of prai- sing or directing against someone, which had been modified by Zhu Xi through an assertion of the poetry＇s own truth. Moreover, Zhu Xi re-constructed the idea of having no depraved thoughts as a spiritual transformation from the evil to good, in which he focused on exhor- ting somebody to be good and guard him against evil.

关 键 词：经学诠释学 《诗》教 思无邪 诠释学循环 完全性的先把握 

分 类 号：I207.22[文学—中国文学]