戴震的儒家經(jīng)典詮釋學(xué)思想.pdf

1、西北大學(xué)碩士學(xué)位論文戴震的儒家經(jīng)典詮釋學(xué)思想姓名：張彤磊申請(qǐng)學(xué)位級(jí)別：碩士專(zhuān)業(yè)：專(zhuān)門(mén)史指導(dǎo)教師：張茂澤20050101摘要戴震一身兼擅義理與考據(jù)，對(duì)儒家經(jīng)典的詮釋在乾嘉學(xué)派中獨(dú)樹(shù)一幟的特殊地位使他的儒家經(jīng)典詮釋學(xué)思想成為中國(guó)詮釋學(xué)個(gè)案研究的一個(gè)重要取景點(diǎn)。戴震的儒家經(jīng)典詮釋學(xué)思想分為早、中、后三個(gè)時(shí)期。早期認(rèn)為文字是“自然”和自然之“簡(jiǎn)易”的抽象反映，詮釋者本六書(shū)，據(jù)《爾雅》，用歸納方法，盡可能返回距離儒家原典最近的解釋?zhuān)瑏?lái)層層還原文字

2、本意，也就是理解了經(jīng)典的意義。中期認(rèn)為文本之“大本”，“圣人之心”體現(xiàn)著世界之“生生”并試圖把可從考據(jù)實(shí)證歸納出的知識(shí)轉(zhuǎn)化為“大本”，也即圣人知識(shí)和道德完美統(tǒng)一所體現(xiàn)的普遍精神，進(jìn)而以之為臺(tái)目的的假設(shè)來(lái)指導(dǎo)歸納，合法地依經(jīng)立義。后期詮釋學(xué)思想是他對(duì)自己早、中期詮釋學(xué)思想的反思，也是他詮釋學(xué)思想的核心。戴震把經(jīng)典文本，“圣人之心”，詮釋者之心邏輯上置于同等的地位，強(qiáng)調(diào)作為特殊存在者的人在自然中掌握必然，在自然與必然的統(tǒng)一中達(dá)到自由的價(jià)值和

3、意義。詮釋者辯證運(yùn)用歸納與假設(shè)，將考據(jù)與義理并舉，讓知識(shí)與道德在“以情挈情”的實(shí)踐中相互轉(zhuǎn)化并進(jìn)。在此過(guò)程中，詮釋者也逐漸體悟圣人的生命精神，最終盡性而才達(dá)于仁且智的臻境。重返經(jīng)典，返本開(kāi)新，實(shí)現(xiàn)詮釋者對(duì)經(jīng)典文本的真正有效性理解。關(guān)健訶；戴震儒家經(jīng)典詮釋學(xué)思想六書(shū)圣人之心AbstractDaiZhen，whoaregoodatbothargumentationandtextualresearch，playsaspecialroleint

4、heQianJiaSchooIforhisclassicalannotationofConfucianwhichalsomakeshisannotationthoughtallimportantcaseinChinaseannotationstudyThedevelopmentofhisclassicalannotationofConfucianexperiencedearly刪od，middleperiodandlaterperiod

5、IntheearlyperiodhethoughtlettersaretheabstractreflectionofnatureandtheregulationofnatureDaiZhenbasedonthesixcategoriesofChhiesecheraetersandERYAandfriedtogettheexplanationwhichistheclosesttotheoriginalwerkofConfocianstev

6、erttheoriginalideaoflettersthroughinductionInthemiddleperiod，hebelievedthattextis‘‘Daben”and‘thesoulofneSageMaster”embadicdtherootof也eworldAlsohemadeallefforttoturntheknowledgewhichheinduetedfromtextunlresearchto‘‘Dahen”

7、namelythesp跳oftheperfectunificationofknowledgeandmoralsofTheSageMasterFurthermore，heusedittoinstructhisinductionanddrawsomereasonableconclusionsInthelaterperiodherethoughthisannotationthoughtintheformertwoperiods。andsetu

8、pthecoreofhisannotationthought‘thesoulof11leSageMaster”and‘thesouloftheperson”areequalsandhestressedthevalueandmeaningofapersonwhoisuniqueintheworldtounderstandthenecessityand竹tobefreeintheunificationofnatureandneeessity

9、Thepersonwhodotheannotationusedeonchisionandhypothesisdiscriminatelyandbyemphasizingbothargumentationandtextualresearch，hetriedtomakeknowledgeandmoralsdeveloptogetherDuringthestudies，heunderstoodthespiritofMenofgodlittle

10、bylittleandfinallyhegottoastateofkindandintelligentReturntoclassicaland竹t0becreative，thenyouwillgetatrueandeffeetiveunderstandingofclassicaltextKeywords：DaiZhenClassicaltextAnnotationstudythoughtThesixcategoriesofChinese