诠释学的历史性与儒家经典起源
Historical Nature of Hermeneutics and Origin of Confucian Classics
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摘要: 利科提出了历史意义的三重诠释，在历史事件的陈述、构成传统的历史解释之外，还有一种理解的历史性或诠释学的历史性。这种历史性是对历史叙事本身的反思，构成一种哲学的追问与精神性的溯源，而不是仅仅停留在对于事实性的考辨上。从这样的历史性理解出发，我们可以暂且超离实物、图像和文字，以及各种历史材料本身所带来的有限性之束缚，而由对象物演变的逻辑来还原或者想象历史演变所可能存在的路径，以勾勒出从“无言”世界进入到“有言”世界的图景。儒家的经典以六经为根本，而六经的起源与儒家所建构的文明史、历史观是交叠在一起的，仅从历史的事实性考论入手，我们无法说清楚这些材料的真实来源，尤其不能解释这些文献何以变成了具有某种神圣性特征的典籍。所以，儒家经典的起源就不只是文献自身的历史，它也包含了观念的演化史和精神的扩展史，是一个不断的诠释和一系列思想填充活动的结果。从口传记忆到书写记忆，从片段无序的材料到结构谨严的文本，从一般性的历史文献到体系化的哲学经典，这个漫长而又复杂的历程，既是六经成型的前史，也是六经的演化史与建构史，正是在原本混沌迷离的状态中，六经系统才慢慢地成长起来，儒家经典的基本面貌也变得越来越清晰化，最终以华夏文明之根本正典的身份呈现于世。Abstract: Ricoeur has proposed a threefold explaining for the meaning of history, i.e., out of the narration of historical narration and the explaining of history which forms a tradition, there is an understanding of historiography, or the historiography of hermeneutics. Such a historiography is a reflection to the historical narration itself, which forms a philosophical query and inquiring the origin in spirit, and not merely stops at textual research on facts. From such a historical understanding, we can temporary get rid of the limitation of material objects, pictures and records, as well as various historical materials, to restore or imagine a possible route of historical changes through a logic of the evolution of objects, thus to have a picture from a “non-verbal” world to a “verbal” one. The origin of the basic Confucian cannon of six classics overlaps Confucian history of civilization and historical views. Starting from the mere research of historical facts, we could not explain the true source of these materials, and, especially, we could not explain how these literature become classics with some sacred characteristics. Hence the origin of Confucian classics is not only the history of the literature itself, but also includes the evolutionary history of concepts and the history of spiritual expending. It is the result of continuous explanation and a series of addition of thoughts. From oral memory to script memory, from odd materials to texts with strict structure, from general historical literature to systematic philosophical classics, this long and complicated process is a prior-history before the forming of six classics, and is also the evolutionary history and construction history. It is precisely in a state of chaos, the system of six classics grow gradually, and the basic feature of Confucian classics became clearer and clearer, and are finally showed to the world as the fundamental canons of Chinese civilization.
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