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：張彤磊申請學(xué)位級別：碩士專業(yè)：專門史指導(dǎo)教師：張茂澤20050101摘要戴震一身兼擅義理與考據(jù)，對儒家經(jīng)典的詮釋在乾嘉學(xué)派中獨樹一幟的特殊地位使他的儒家經(jīng)典詮釋學(xué)思想成為中國詮釋學(xué)個案研究的一個重要取景點。戴震的儒家經(jīng)典詮釋學(xué)思想分為早、中、后三個時期。早期認(rèn)為文字是“自然”和自然之“簡易”的抽象反映，詮釋者本六書，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，來層層還原文字

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)實證歸納出的知識轉(zhuǎn)化為“大本”，也即圣人知識和道德完美統(tǒng)一所體現(xiàn)的普遍精神，進(jìn)而以之為臺目的的假設(shè)來指導(dǎo)歸納，合法地依經(jīng)立義。后期詮釋學(xué)思想是他對自己早、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)到自由的價值和

3、意義。詮釋者辯證運用歸納與假設(shè)，將考據(jù)與義理并舉，讓知識與道德在“以情挈情”的實踐中相互轉(zhuǎn)化并進(jìn)。在此過程中，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，返本開新，實現(xiàn)詮釋者對經(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)思想六書圣人之心AbstractDaiZhen，whoaregoodatbothargumentationandtextualresearch，playsaspecialroleint

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