论汉代儒家经典诠释中的神学路向  

Theological Interpretation of the Confucian Classics in the Han Dynasty

作　　者：康宇[1] 

机构地区：[1]黑龙江大学政府管理学院,黑龙江哈尔滨150080

出　　处：《深圳大学学报（人文社会科学版）》2015年第4期25-30,共6页Journal of Shenzhen University：Humanities & Social Sciences

基　　金：教育部人文社会科学一般项目"儒家诠释学研究"(13YJA720006);黑龙江省教育厅人文社科一般项目"中西诠释学比较研究"(1254B018)

摘　　要：神学与经学共融,是汉代儒家经典诠释的重要特色之一。董仲舒以"天人感应"论释经,开经典"神学"诠释之先河。孟喜、京房以象数易学神圣化经典,让由天道明人事及以象征拟万物的象数模式,成为汉代人理解世界的重要途径。谶纬引"经"入"纬"及《白虎通义》以官学形式被君主钦定,更进一步让神学诠释经典的路向在汉代风靡。应该说,这一路向的产生是今文经学快速发展的重要产物,是汉代儒生政治教化讽谏的衍生成果。然而,其内在的"过度诠释"的弊端和对儒家经邦济世使命无法真正实现的缺失,注定其生命力短暂,难以持续传承。The fusion of theology and the study of Confucian classics is one of the important characteristics of the interpretation of Confucian classics in the Han Dynasty. DONG Zhong-shu employed ＂ Tian Ren Gan Ying（interaction of heaven and man）＂ to interpret the Confucian classics, which licked off the trend of interpreting classics from theological perspective. MENG Xi and JING Fang sanctified the Confucian classics with the imagenumberology of yi tradition, and made the image-number model, which advocated human conducts should be in conformity with the dao（principles） of heaven and used eight trigrams to represent everything in the universe, an important way for people in the Han Dynasty to understand the world. ＂Chen Wei＂ introduced ＂jing（classics）＂into ＂wei（ divination）＂ and Bai Hu Tong Yi was compiled and published by imperial order, which made theological interpretation of classics even more prevalent in the Han Dynasty. This trend should be an important product of the fast development of New Text Confucianism, and a result of the expostulation tradition in politics of the Confucian scholars in the Han Dynasty. However, its inherent over-interpretation and inability to fulfill the high ideals of serving the country is predestined to its weak vitality, and made it hard to be handed down to later generations.

关 键 词：经学 神学 诠释 方法 

分 类 号：B234[哲学宗教—中国哲学]