|本期目录/Table of Contents|

[1]刘泉.张载“心解”诠释学的理论特质[J].长安大学学报(社科版),2017,19(01):15-19.
　LIU Quan.Purpose and principle of ZHANG Zai’s “heart hermeneutics”[J].Journal of Chang＇an University(Social Science Edition),2017,19(01):15-19.
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《长安大学学报（社科版）》[ISSN:1671-6248/CN:61-1391/C]

卷:
第19卷
期数:
2017年01期
页码:
15-19
栏目:
长安学
出版日期:
2017-01-15

文章信息/Info

Title:
Purpose and principle of ZHANG Zai’s “heart hermeneutics”
文章编号:
1671-6248(2017)01-0015-05
作者:
刘泉
陕西师范大学文学院，陕西西安710119
Author(s):
LIU Quan
School of Chinese Language and Literature, Shaanxi Normal University, Xi’an 710119, Shaanxi， China
关键词:
张载; “心解”; 诠释学; 朱熹; 求义自明; 濯旧求新
Keywords:
ZHANG Zai;  “heart hermeneutics”;  hermeneutics;  ZHU Xi;  making the truth selfevident;  seeking new ideas from old ones
分类号:
B244.4
DOI:
-
文献标志码:
A
摘要:
张载的哲学思想具有原创性，通过文献分析与比较论证，对张载独特的诠释学思想进行研究。研究认为，张载的诠释思想集中体现为“心解”二字，“心解”具体表现为“濯去旧见以求新意”的诠释目的，张载以“濯旧求新”的模式实现对孔孟之说的传承，他从观书和求理两个角度强调了求新的必要性，“开昏蒙”是求新的直接目的，朱熹对张载这一诠释目的十分推崇，多次阐释这一思想；张载以“心解则求义自明”为诠释原则，他认为心有“天心”“地心”之别，其中“人心”是张载心论的主体，具有德性之心与知觉之心的二重含义，“心解”中的“解”是“心”的知觉能力，合“德生之知”与“见闻之知”才能“求义自明”，通过“德性之知”收摄“见闻之知”形成“自诚明”，强调宏阔的“天人合一”宇宙意识，建构细密的“致知穷理”的知识理性；以“心解”为基础，共同指向张载“为往圣继绝学”的治学理念与人生抱负，可见他的“心解”诠释学既是一种认知性的理论，又是一种指向个体自我修身的实践理论，其从继承性、创造性、延展性方面提升了孔孟以来的儒家文化，更是在身心实践上对圣贤意志的体贴与发扬。
Abstract:
ZHANG Zai’s philosophical thought is very original and innovative. This paper studied his unique hermeneutics by means of literature analysis and comparative analysis. The results show that ZHANG Zai’s thought of hermeneutics focuses on “mind solution”, which can be interpreted as the interpretation purpose of “seeking new ideas from the old ones”. By using this new pattern, ZHANG Zai inherited the thought of Confucius and Mencius, and emphasized the need for seeking new ideas from two aspects including reading and seeking truth. “Avoiding ignorance” is the direct purpose of seeking the new ideas, which is advocated by ZHU Xi; ZHANG Zai takes “mind solution makes the truth selfevident” as the interpretation principle. He thinks human mind is the main subject of his “heart hermeneutics” instead of the heaven mind or the earth mind and has two meanings including morality mind and perception mind. The “solution” in “mind solution” means the perceptual ability of human mind. The combination of morality perception and knowledge perception can make the truth selfevident; morality perception ability can influence knowledge perception ability and then promote the unification of sincerity and intelligence. In a word, ZHANG Zai’s “heart hermeneutics” emphasizes not only the universe consciousness of unity of heaven and man but also the cognitive rationality of hot pursuit of the truth. Both of them shows ZHANG Zai’s scholarly research idea and life aspiration, “to succeed the old sages’ immortal theory”. Therefore, his “heart hermeneutics” is not only a cognitive theory but also a practical theory for selfcultivation, which improves Confucian culture from inheritance, creativeness and extensibility, and also develops the sages’ will from the practice of mind and body.

参考文献/References:

［1］张载.张载集［M］.章锡琛,点校.北京:中华书局,1978. ［2］黎靖德.朱子语類［M］.北京：中华书局,1986. 　　［3］朱熹.朱子全书：晦庵先生朱文公文集［M］.朱杰人，严佐之，刘永翔，编校.上海:上海古籍出版社，合肥:安徽教育出版社,2002. 　　［4］林乐昌.张载哲学化的经学思想体系［C］//姜广辉.中国经学思想史：卷三上.北京:中国社会科学出版社,2010：524573. 　　［5］张载.礼记说［C］//张子全书.林乐昌，编校.西安:西北大学出版社,2014：309405. 　　［6］张茂泽.“心解”：张载的诠释学思想［C］//葛荣晋，赵馥洁，赵吉惠.张载关学与实学［M］.西安：西安地图出版社,2000：202209. 　　［7］李刚.张载经典阅读的方法论［J］.长安大学学报：社会科学版,2013，15(4)：711. 　　［8］丁为祥.从“以经解经”到“以意逆志”：张载经典诠释的原则及其意义［J］.复旦学报：社会科学版,2010(6)：5866. 　　［9］林乐昌.张载的学术历程及其关学思想［J］.地方文化研究,2015(1)：1425. ［10］刘述先.张载在宋代理学的地位重探［C］//郭齐勇.儒家文化研究：第4辑?心性论研究专号［M］.北京：三联书店,2012：120. ［11］林乐昌.张载理学与文献探研［M］.北京：人民出版社,2016. ［12］蔡方鹿.张载经典诠释的义理化倾向及其气学特色［J］.人文杂志,2007(5)：4852. ［13］刘学智.关学思想史［M］.西安：西北大学出版社,2015. ［14］方光华，曹振明.张载思想研究［M］.西安：西北大学出版社, 2015. ［15］赵馥洁.关学精神论［M］.西安：西北大学出版社,2015.第19卷第1期

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备注/Memo

备注/Memo:
刘泉（1987），男，陕西乾县人，哲学博士，博士后。 国家社会科学基金重大基础理论招标项目(10zd&061)
更新日期/Last Update: 2017-03-07