王弼著述的性质及其思想来源的再审视

A Re-examination of the Character and Sources of Wang Bi's Writings

王弼的《老子指略例》与《周易略例》较为系统地阐论了其诠释原则,而《老子道德经注》《周易注》《论语释疑》则是其诠释原则的具体实践。作为释经之注,王弼的著述主要在经典的框架之下展开,同时又不无前见的制约与创见的闪现。王弼的著述又显然不止于诠释学的探索,它有更为高远的终极追认与政治关怀,这又是与其"举本统末"的指导思想相契合的。王弼思想有多元的来源,其中道、儒两家提供了基本的思想资源。而名思想、黄老思想与王弼思想的联系过去认识不足,需要引起我们的重视。以王弼为代表的魏晋玄学既立足于"本",亦着眼于"末",说玄学没有现实关怀并不公允。但毕竟它在具体政治行为中的可操作性不强,它对当时政治、社会的直接干预是有限的。

Wang Bi＇s commentaries about Lao Tzu, I Ching and Analects embody his herneneutic principles, which are systematically explained in Lao Tzu Zhilueli and I Ching Lueli. As the interpretations of classical texts , Wang Bi’s writings are mainly based on the framework of classics. They are also affected by vorurteil , while putting forward a lot of unique views. Wang Bi ’ s writings not only focus on hermeneutics, but also concern higher purposes about society and politics , which are consistent with his principle called “Ju ben tong m o”. The sources of Wang Bi ’ s writings are diverse, while Taoism and Confucianism providing basic ideological ideas and the thoughts of Ming and Huanglao also impacting them deeply. The metaphysics of Wei and Jin Dynasties, what most typical is Wang Bi ’ s writings, pays attention to “ ben” and “ m o” simultaneously. It means that they not only talk about metaphysical problems, but also care about realistic problems. But after all , they are not operatable in specific political activities , and its direct interference in society and politics is limited.