诠释与超越——孔子的天命诠释学及其创世论意义  

Interpretation and transcendence——Confucius’hermeneutics of Tian nomination and its significance in creation theory

作　　者：黄玉顺[1] Huang Yushun

机构地区：[1]山东大学儒家文明省部共建协同创新中心,山东济南250100

出　　处：《东岳论丛》2023年第11期88-93,191,共7页DongYue Tribune

基　　金：国家社科基金重大项目“中国经典诠释学基本文献整理与基本问题研究”(项目编号:21&ZD054)。

摘　　要：孔子的经典诠释学思想,不仅具有“哲学诠释学”那样的世俗存在论意义,还具有创世论的超凡“创生”意义。这种思想深刻地蕴含在孔子的“天命”观念之中,可以称之为“天命诠释学”。“天”是超凡的绝对存在者、万物的创造者。“天命”是“天”的“号令”,意味着“天”是以一种无言的言说方式来创造万物。经典作为“圣人之言”,是对天命的诠释;而经典诠释又是对圣人之言的诠释,因而归根到底也是对天命的诠释。这种经典诠释不仅“后天而奉天时”,而且“先天而天弗违”,即“参赞化育”,参与到天的创生之中。Confucius’thought of classical hermeneutics not only has the significance of secular ontology like “philosophicalhermeneutics”, but also has that of transcendent “creation” of creationism. This thought is deeply containedin Confucius’concept of “nomination of Tian” (天命), which can be called “hermeneutics of Tiannomination”. “Tian” is the transcendent absolute being and the creator of all things. “Nomination of Tian” isTian’s “command” or “order”, which means that “Tian” creates everything in a wordless utterances. As the“words of saints”, classics are the interpretation of nomination of Tian;And the classic interpretation is the interpretationof the words of the saints, and in the final analysis, it is also the interpretation of nomination ofTian. This kind of classic interpretation activity is not only “to obey Tian’s order after”, but also “to makeTian to be obeyed before”, that is, “to join and assist Tian’s creation”, namely, to participate in the creationof Tian.

关 键 词：孔子 天命 诠释 超越 诠释学 创世论 

分 类 号：B222[哲学宗教—中国哲学]