论文部分内容阅读
戴震一生以“通经以明道”为志业,力图通过考据经典以寻获义理。后人于此解经方法多有诘难,最典型者当属章学诚与方东树。方氏强调义理与考据的差异,倾向于否认二者的关联;章氏虽然承认这一关联,但认为经学考据之外尚有其他求取义理的途径,因此考据并非通达义理的必要条件。本文循戴震的思路,说明“通经以明道”并非将义理局限于“六经”文本,而是通过文本进入经典所表徵的上古经验世界,进而达到对具有超越性的“天地之条理”即“天地之心”的体认。因此,无论在内容还是方法上,这一学问路径都是经验性与超越性的复杂结合。戴震的这一观念表明,考据与义理不仅相互关联,而且确实存在一条由经典考据以寻获义理的可行之路。
Dai Zhen life to “through the Ming Road ” as a career, trying to pass the textual research to find justice. Descendants in this method of interpretation of many more embarrassed, the most typical are undoubtedly Zhang Xuecheng and Fang Dongshu. Fang stressed that the difference between the theory and the test, tend to deny the relationship between the two; Although Zhang acknowledges this association, but that there are other ways to seek truth from the textual research, so the test is not a necessary condition for understanding. This paper follows the idea of Dai Zhen, which shows that “through the light of the Ming Dynasty” is not limited to the “Six Classics”, but enters into the ancient experience world represented by the classic through the text, and then reaches the “ The world’s rules ”“ ”world heart " body recognition. Therefore, this learning path is both a complex combination of experience and transcendence, both in content and method. This concept of Dai Zhen shows that not only the test and justification are interrelated, but there is indeed a feasible way of finding the reason from the classic test.