论清儒经典诠释的拓展与限制

On the Innovation and Limit of the Qing scholarship in Interpretations of Confucian Classics

人与宇宙始终为相即相融的关系,在诠释的活动中,主体客体始终无从分离,儒家经典的汉学解释和宋学解释,均不例外。通过分析《易经》"身体→语言→义理"思想架构,发现,其中《易》卦与人的身体对应,并反映客观的外在世界之规律。卦爻辞以身体源出天地阴阳之规律,视语言为发自身体而建构一切政治伦理价值,以字、词为核心,在卦爻辞中作种种的延伸衍释,等于运用语言来作为身体之内在价值与外在世界相遇的媒介。以此一宇宙观为基础,可了解到宋儒对于先秦经典中生命与宇宙一体的奥义,实有瑰丽而深邃的阐扬,但却忽略了语言的重要性;清儒注意到经典语言作为身体及义理实践的桥梁,也了解"语言多义性"的奥义,将宋明儒诠经忽略语言的偏失扭转过来。汉宋典范对儒典的解释,长短互见。儒家经典传统是跨越千百年时代交替的有机生命体,随着不断继起的新诠释,而持续发生转变与发展。

This paper examines the holistic world view induced in Yijing （ Book of Changes） through analyzing the symbolic meanings of the hexagrams and the content of the Gua-yao-ci. The thought of Yijing and the thought of Confucius contain simultaneously the idea of extending the moral notions within our body to the ethical world through the technical manipulation of sounds and meanings of words and phrases. Language is an important media of connecting our moral life to the holistic world. This point of view reveals that the creative interpretations of the philosophers of the Song and Ming periotis, which emphasizeg the unity of body, mind and the universe, are actually a glorious achievement in intellectual history, but their neglect of the importance of philology is also an obvious defect. The Qing philologists＇ achievements in phonology and philology readjust the bias of the Song and Ming philosophers, but their failure to deepen the exploration of the Confucian holistic world view is also an obvious defect.