论王船山《老子衍》的诠释进路

发布时间：2018-04-06 07:07

本文选题：王船山　切入点：《老子衍》　出处：《哲学研究》2017年08期

【摘要】：王船山对老子的定位是"持机械变诈以徼幸之祖",而他撰写《老子衍》的根本目的则是要把他对老子之学的批评坐实到对《老子》文本的具体诠释中,以呈露其运思理据,摧破其荒嬓不经。为此,他从两个进路展开对《老子》的诠释:一是"衍其意",即以解说原文含义的方式推衍文本之外老子诡深的真实思想意图;二是"求其用",即通过曝显由形上之"道"导出的功用之"术"的权谋性,反过来批驳老子之"道"乃至其全部思想的实质。船山对《老子》所作的思想意图诠释与实际功用诠释,让我们看到更多的是"正学"与"异端"的视域对峙,以及诠释者与诠释对象之间的疏离和紧张,而非船山对《老子》客观、内在的理解。
[Abstract]:Wang Chuanshan's position for Laozi is "to use mechanical fraud to be the father of luck," and the fundamental purpose of his writing "Laozi Yan" is to put his criticism of Laozi's study into the concrete interpretation of the text of "Laozi", so as to show his rationale for his luck.To break through its desolation.For this reason, he begins his interpretation of Laozi from two ways: first, "extending his meaning", that is, by interpreting the meaning of the original text, he extrapolates Laozi's paradoxical true thoughts and intentions beyond the text;The second is "seeking its use", that is, by exposing the power of the function "skill" derived from the "Tao" on the form, in turn refuting the essence of Laozi's "Tao" and all his thoughts.Chuanshan's interpretation of Laozi's thought intention and actual function shows us that there is a visual confrontation between "learning" and "heresy", as well as the alienation and tension between the interpreter and the object of interpretation.Not Chuanshan's objective and internal understanding of Laozi.
【作者单位】：山东大学易学与中国古代哲学研究中心哲学与社会发展学院;
【基金】：国家社科基金重大项目“中国诠释学史”(编号12&ZD109)、国家社科基金项目“明遗民士群之儒家庄学研究”(编号11BZX041)的阶段性成果教育部人文社科重点研究基地重大项目“《庄子》篇义题解辑要与研究”(编号12JJD720003)
【分类号】：B249.2

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