詮釋學與中國經典詮釋問題

Abstract

文本並非只是文學研究的對象名稱，它是一個未完成品或中間產品，文本必須理解成一個詮釋學的概念。經典也並非一個意義固定的自在存在或風格概念，經典型乃是「意蘊其自身並因此也解釋自身」（黑格爾語）。在我國固有濃厚基礎的經典詮釋傳統中，哲學詮釋學找到了它進一步發展的土壤，但經典（Classics）不同於聖典（Canon），這表明了西方詮釋學傳統與我國經典詮釋傳統的區別。我國的經典詮釋從總的方面來說並沒有達到海德格爾那種源始的詮釋學，在傳統與現實，繼承與創新的關係上，它不像西方經典詮釋重視後者，而是更重視前者，因此要發展中國的經典詮釋就要強調從方法論到本體論的轉向。關於中國哲學的問題，我們認為，真正形態的中國哲學需要我們按照哲學的一般本性加以建構，要與時俱進，它不是某個民族的財產，要代表當代理解的最高水準，同時它不能失去自身的主體性，要以當代最高水準來詮釋和發展自身的思想。經典只有不斷地與現代視域融合才能開出新的意義和真理，中國的經典詮釋也要遵循這一詮釋學真理，中國哲學的出路就是通過經典詮釋來發展中國哲學思想。

A text is not so much a literary research object but an intermediate product which can be dealt with in terms of hermeneutics. Similarly, the definition of classics is not fixed but self-contained. The classical, as Hegel says, is “that which is self-significant (selbst bedeutende) and hence also self-interpretive (selbst Deutende). Rooted in the Chinese classical hermeneutics, philosophical hermeneutics develops itself into a genre distinct from Western hermeneutical tradition. Unlike the Western hermeneutics, Chinese hermeneutics emphasizes more on convention than on creativity. To discuss Chinese philosophy with an emphasis on an ontological turn, we argue that it should not be treated simply as national property but develop along with time. Chinese philosophy should hold on to its subjectivity while representing the cutting edge of modern thought. If classics find new meaning through fusion of modern horizons, Chinese philosophy may find its own through classical hermeneutics.