論清儒經典詮釋的拓展與限制

人與宇宙始終為相即相融的關係，在詮釋的活動中，主體客體始終無從分離，儒家經典的漢學解釋和宋學解釋，均不例外。通過分析《易經》“身體→語言→義理”思想架構，發現，其中《易》卦與人的身體對應，並反映客觀的外在世界之規律。卦爻辭以身體源出天地陰陽之規律，視語言為發自身體而建構一切政治倫理價值，以字、詞為核心，在卦爻辭中作種種的延伸衍釋，等於運用語言來作為身體之內在價值與外在世界相遇的媒介。以此一宇宙觀為基礎，可瞭解到宋儒對於先秦經典中生命與宇宙一體的奧義，實有瑰麗而深邃的闡揚，但卻忽略了語言的重要性；清儒注意到經典語言作為身體及義理實踐的橋樑，也瞭解“語言多義性”的奧義，將宋明儒詮經忽略語言的偏失扭轉過來。漢宋典範對儒典的解釋，長短互見。儒家經典傳統是跨越千百年時代交替的有機生命體，隨著不斷繼起的新詮釋，而持續發生轉變與發展。
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 periods, 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. Copyright © 2008 山東大學學報編輯部哲社版.