CAJ | 학술논문

从诠释学关于“文本”、“经典”和“诠释”这三个基本概念的理解出发，阐明文本并非语言学上所谓传达作者意义的完成了的作品，而是不断要诠释和解读的未完成品或中间产品，经典并非属于过去时代的意义固定的卓越作品，而是其意义需要未来不断阐明的历史性和规范性统一的构成物，而诠释也不是一般科学所谓知识论的客观或中立解释，而是主体不断与文本周旋的经验和实践的参与。当西方经典诠释在近代重Klassische在当代的意义生成时，中国经典诠释却仍着重Kanon原有固定化的经义的施教，因而当西方经典诠释强调认识论的客观解释时，中国经典诠释却强调实践的和教化的理解。中西方经典诠释比较不是以西解中，也不是以中解西，而是中西互解，同样，古今中介既不是厚古薄今，也不是厚今薄古，而是古今不断生命沟通和融合。我们是在与经典作品的不断交谈中获取新生，同时，经典作品也正是在这种不断交谈中生生不息。
종전석학관우“문본”、“경전”화“전석”저삼개기본개념적리해출발，천명문본병비어언학상소위전체작자의의적완성료적작품，이시불단요전석화해독적미완성품혹중간산품，경전병비속우과거시대적의의고정적탁월작품，이시기의의수요미래불단천명적역사성화규범성통일적구성물，이전석야불시일반과학소위지식론적객관혹중립해석，이시주체불단여문본주선적경험화실천적삼여。당서방경전전석재근대중Klassische재당대적의의생성시，중국경전전석각잉착중Kanon원유고정화적경의적시교，인이당서방경전전석강조인식론적객관해석시，중국경전전석각강조실천적화교화적리해。중서방경전전석비교불시이서해중，야불시이중해서，이시중서호해，동양，고금중개기불시후고박금，야불시후금박고，이시고금불단생명구통화융합。아문시재여경전작품적불단교담중획취신생，동시，경전작품야정시재저충불단교담중생생불식。
On the basis of the hermeneutical understanding of the three basic concepts, "text","classic" and"interpretation" , this paper contends that a text is not a so-called linguistically completed work which conveys the author's meaning ,but an unfinished product or intermediate product which must be continuously interpreted and elucidated. The paper also argues that a classic is not a piece of excellent work with fixed meaning which belongs to the past,but a historical and normative structure which needs continuous interpretation. The paper also argues that interpretation is not a so-called general scientific objective or neutral explanation, but a kind of participation that is about our experience and practice in dealing with the texts. We also discuss the historical development of Chinese and Western classical interpretations and their differences. While the Western interpretation of classics in modern times focuses on how classical meaning generates its contemporary significance, the Chinese interpretation of classics still focuses on original canons immobilized by the teaching of classics based on textualism. Therefore, while the western classical interpretations emphasize the objective interpretation given rise by the theory of knowledge,the Chinese classical interpretation values the kind of understanding that draws practical meaning and inspiration from the classics. A comparative study of the Chinese-western classical interpretations is not ”interpreting Chinese philosophy in light of its western counterpart”, nor is it ”interpreting western philosophy in light of its Chinese counterpart”, but a study based on mutual interpretations. Similarly, upholding the ancient- modern intermediary does not ”lay more stress on the past than on the present, nor does it lay more stress on the present than on the past”; it is rather a matter of constant communication and integration of the ancient and modern lives. We obtain new life by talking constantly with classical works. The life of classical works also renews itself in this conversation.