自我与他者的诠释学:中国哲学中的自我认同与主体间性

The Hermeneutics of Self and the Other:Self-Identity and Intersubjectivity in Chinese Philosophy

虽然用西方诠释学的标准来定义中国解释学,文化的特殊性就会被淹没和扁平化,但大多数研究中国古典文本的学者仍然运用西方解释学理论衍生的解释机制。因此,自20世纪80年代起,视域融合理论在中国广受欢迎,尤其是伽达默尔的影响占据主导地位。黄俊杰和成中英在此基础上都提出了中国传统解释学的方法,但仍然缺乏紧密的内在一致性。于是学者们意识到解释学循环没有语义的支持,掩盖了对原始意义事实的认识,应该由类似“境界”这样的非概念范式来取代。境界的概念是王国维美学的核心,它指的是心理状态的客体化,在这种心理状态中,外部领域通过主观的感性与内心世界融合在一起,从而植根于此时此刻的当下,实现了内在与超越时空部分的融合。《庄子》中的“鲁侯养鸟”与“濠梁之辩”两则故事就体现出审美境界的融合,为我们提供一个新的、复杂的主体间形象。因此,主体间的理解不是由客观概念决定的,而是由事物本身,即理解和体验主体所嵌入的美学领域所决定的。

Although the particularity of culture will be submerged and flattened by the standards of Western hermeneutics to define Chinese hermeneutics,most scholars who study classical Chinese texts still use the explanatory mechanism derived from Western hermeneutic theories.Since the 1980s,the theory of convergence of views has been widely popular in China,and the influence of Gadamer has dominated.Both Huang Chun-chieh and Cheng Chung-ying proposed the methods of traditional Chinese hermeneutics on this basis,but they still lacked close internal consistency.Scholars thus realized that the hermeneutic cycle had no semantic support,obscured the recognition of the facts of the original meaning,and should be replaced by non-conceptual paradigms such as“realms”.The concept of realm is the core of the aesthetics of Kingdom Dimension,expressing the objectification of mental states,in which the external realm merges with the inner world through subjective sensibility,thus taking root in the present moment and realizing the fusion of the inner and transcendent parts of time and space.The two stories of“Luhou Raising Birds”and“The Debate of Haoliang”in Zhuangzi reflect the fusion of aesthetic realms and provide us with a new and complex intersubjective image.Thus,intersubjective understanding is determined not by objective concepts,but by the thing itself,i.e.,by the aesthetic realm in which the subject is understood and experienced.