近代人文学术把正典化当作一个共同的人类学现象来加以关注。对宗教的各种正典进行比较研究,则给予各种各样的正典化过程及其相关功能以洞察。显然,那些曾普遍施用于圣经学研究的概念已经过时了;关于这一点,只要反思一下由伊斯兰圣籍和欧洲大众印刷技术所带来的有关正典化的那些观念,就可以明白了。菲利普·戴维斯在其《抄经生与各学派》一书中,曾经在一个技术的、文化的和社会的框架内,对古代希伯来文献的正典化进行了考察;而且,他还把抄写阶级视同于一种原初的聚焦点,以此来审视圣经正典化之研究。本文旨在论述古代希伯来文献与儒家文献在正典化方面的相似性。此二者均发生于具有可比性的技术条件和文化条件之下。受儒家文献正典化的启迪,本文试图评估《抄经生与各学派》一书所给出的某些模式;本文尤其关注戴维斯所提出来的那些“包罗万象”的观点,因为它们关涉到正典化之过程。儒学的材料给我们提供了一条暗示:希伯来文献的正典化乃是一场更具影响力的双向运动。 Modern humanities treats canonization as a common anthropological phenomenon. A comparative study of the various canons of religion gives insight into the various canonical processes and their related functions. Obviously, the concepts that were once universally applied to biblical studies are outdated; in this respect, one can understand that by rethinking the notions of canonization brought about by Islamic holy traditions and European mass printing techniques. Phillip Davis examined the canonization of ancient Hebrew literature in his book, Transcribers and Schools, in a technical, cultural and social context; and he also Think of the transcribing class as an original focal point in order to examine the study of biblical canonization. This article aims to discuss the similarities between the ancient Hebrew literature and the Confucian literature in terms of canonization. Both occur under comparable technical and cultural conditions. Enlightened by the canonicalization of Confucian literature, this article attempts to assess some of the patterns given in the book Copies of Scholars and Schools; this article pays particular attention to those Davis ideas of “all-encompassing” as they Related to the process of canonization. The material of Confucianism offers us a hint: the canonization of Hebrew literature is a more influential two-way movement.