摘要
清代的"乾嘉学派"似乎已经暗示了经学现代化的某种可能,然而其以"小学考据"替换"经学诠释"甚至发展为"语典之学",却无形中对经学本身造成了冲击。而"古史辨派"则以其所标榜的"疑古"精神,意图明确地想要推翻传统经学的根基。但是,在"后批判"时代的今天,利科有关"第二朴真"的命题却为我们重拾经学信仰提供了某种新的契机。此外,西方的现代诠释学,也为"经学"向"后经学"的转变准备了必要的理论资源。
＂Qianjia School＂in Qing Dynasty has suggested certain possibility of modernization of Confucianism.Nevertheless,it latently exerts a significant impact on exegesis of Confucianism,which identifies the original meanings of words in scripture,linguistic rules,and textual criticism with interpretation of Confucian Canons.＂Gushi Bian School＂in the Republic of China further endeavors to drastically overthrow Confucianism by reasoning historical sources from Confucian Canons.In our times of post-criticism;however,Ricoeurian＂second na？veté＂can help us to retrieve our beliefs of Confucianism.Moreover,western modern hermeneutics also provides important theories to turn Confucianism to meta-Confucianism.
出处
《湖南大学学报（社会科学版）》
CSSCI
北大核心
2016年第1期41-46,共6页
Journal of Hunan University(Social Sciences)
关键词
经学
现代化
小学
第二朴真
诠释学
后经学
Confucianism
modernization
textual criticism
second naivete
hermeneutics
meta-Confucianism
