CAJ | 학술논문

今天，我们需要藉牟先生之论述和多重的对经典与宋明儒学之诠释，展示牟先生的诠释方式和境界，以建立当代新儒家的生命诠释学。我们有必要以西方诠释学的发展与内容作为参照，进探与展示牟先生之生命诠释学。牟先生在诠释经典时，首先指出“了解”(这一概念)有感性之了解、知性之了解与理性之了解。感性之了解只是主观的随感式的了解。知性之了解则能对于字词语句都能加以掌握，此可说是对文本的初步了解。理性之了解是对于全篇文本之字词语句之意义，段落章节之论述，都能够会通而为一整体，掌握到文本的系统和理据，这是对文本的通贯的诠释。理性之了解基本上是对经典的客观理解，但还未进到对了解自身的反省或自我之了解。牟先生进一步提出诠释者要进到为其人以处之，诠释者与文本达到境界之融合，牟先生称之为生命之呼应。生命之存在呼应是自家生命真能存在地体证之，体证之即能超出原来文献之语文所限而得其实义，见证圣人之义理，即是对道之诠释。圣人的生命是对道之体悟至极，由解悟而证悟，而澈悟。圣人立教则圣人之言即是证道之言。相应于教之哲学诠释即是通过对教言之诠释，由此开示圣人体道之经验而使人之生命能得与圣人与道黩面相当，得到解悟，进而通过实践以证悟此道，最后得以澈悟而成圣。此时诠释学即是证道之学，亦即是圆教。从牟先生在对于程明道、朱子与陆象山的经典诠释中所展示出的由分解进至非分解的哲学诠释的进路和运用的论述中，以十个观点总结中国哲学诠释学的内容和结构，作为建立中国诠释学的基础和规模。
금천，아문수요자모선생지논술화다중적대경전여송명유학지전석，전시모선생적전석방식화경계，이건립당대신유가적생명전석학。아문유필요이서방전석학적발전여내용작위삼조，진탐여전시모선생지생명전석학。모선생재전석경전시，수선지출“료해”(저일개념)유감성지료해、지성지료해여이성지료해。감성지료해지시주관적수감식적료해。지성지료해칙능대우자사어구도능가이장악，차가설시대문본적초보료해。이성지료해시대우전편문본지자사어구지의의，단락장절지논술，도능구회통이위일정체，장악도문본적계통화리거，저시대문본적통관적전석。이성지료해기본상시대경전적객관리해，단환미진도대료해자신적반성혹자아지료해。모선생진일보제출전석자요진도위기인이처지，전석자여문본체도경계지융합，모선생칭지위생명지호응。생명지존재호응시자가생명진능존재지체증지，체증지즉능초출원래문헌지어문소한이득기실의，견증골인지의리，즉시대도지전석。골인적생명시대도지체오지겁，유해오이증오，이철오。골인립교칙골인지언즉시증도지언。상응우교지철학전석즉시통과대교언지전석，유차개시골인체도지경험이사인지생명능득여골인여도독면상당，득도해오，진이통과실천이증오차도，최후득이철오이성골。차시전석학즉시증도지학，역즉시원교。종모선생재대우정명도、주자여륙상산적경전전석중소전시출적유분해진지비분해적철학전석적진로화운용적논술중，이십개관점총결중국철학전석학적내용화결구，작위건립중국전석학적기출화규모。
This paper explores a version of the hermeneutics of life of contemporary Neo-Confucianism as it is presented in Professor MOU Zong-san's interpretations of Chinese and Song-Ming Confucian classics. I give first a brief summary of the development and contents of western hermeneutics as a comparison and then present the MOU's distinction of the threefold intuitive, conceptual and rational understanding. The first is subjective, the second is philological understanding, and the last is a comprehensive, thorough grasping of the whole text. However, this is only an objective interpretation of the text and has not entered into the phase of a reflective understanding of life itself. Mou goes further to propose a practical kind of understanding of a text through living one's life like that of the author. It means that there is a fusion of horizons of the interpreter and the text, which Mou calls it an existential living interaction between the life of the author and the interpreter. It is a living embodiment of the truth of the text through practice and thus could transcend the literal sayings of the text to realize the experience of Dao of the sage, that is, the hermeneutic of Dao. The sage's living experience of Dao starts with first a preliminary understanding of Dao, then a practical understanding and finally a thoroughly embodiment of Dao. Hence the sayings of the sage are in fact the teaching of Dao. Thus the philosophical hermeneutics of sage's sayings is the hermeneutics of sage's teaching, which reveals the sage's experience of Dao and leads the interpreter into the life of Dao. It provides the way that one's life could fuse with Dao and finally achieve the status of a sage through a thorough embodiment of Dao. Hence, hermeneutic is a living proof of the embodiment of Dao. This is expressed in the round teaching of the sage. Understanding of the sage's teaching is at the same time the embodiment of Dao. In this paper, I give an analysis of Mou's classical interpretations of CHENG Ming-dao, CHU Zi and LU Xiang-shan to illustrate the way how we could develop our understanding of the Dao through an analytical approach into a non-analytical approach so as to achieve a thorough understanding of round teaching. The paper concludes with a list of ten points of the basic structure of a philosophical hermeneutics, laying the foundation and schema of the development of a Chinese philosophical hermeneutics.