戴震“有为之言”探微——兼论经学注释传统中的士人意识

A Study of Dai Zhen’s “You Wei Zhi Yan (One’s Own Words)”—And the Scholar Consciousness in Annotation Tradition

摘要: 在中国两千年的经学注释传统中，不断出现的新作品不能简单视作五经或十三经体系的注脚。从汉代以来，经学家就常在经学注释中寄托他们对于社会与政治的关怀，无论有意还是无意。从解释学的角度来看，一切的诠释都不可避免地带有诠释者个人的历史性，也就是诠释者、被诠释的经典与历史环境三者互动的结果。将这一理念与戴震的经学考据结合，笔者发现他所提出“体民之情，遂民之欲”的新义理，其制度细节设计正是在他对古代典章制度的考据中来完成的。换言之，戴震从字词、典章制度的考据入手，所追求的圣人之道，所能求到的未必是经典中的圣人本义，更可能是在完成他个人思想的细节设计。

Abstract: In China’s two thousand-year tradition of annotating the classics, new works that were constantly emerging cannot simply be regarded as footnotes to the Five Classics or Thirteen Classics system. Since the Han Dynasty, Confucian scholars often put their care for society and politics, whether intentionally or unintentionally, into the annotations of the classics. From the view of hermeneutics, all interpretations inevitably bear the historical nature of the interpreter, which is the result of the interaction between the interpreter, the interpreted classic and the historical environment. Combining this concept with Dai Zhen’s textual research, the author found that the new rationale he proposed for “Experiencing the feelings of the people, completing the desire of the people” was completed in his textual research on the ancient rules and regulations. In other words, what Dai Zhen got from the textual research of words, ancient rules and regulations, was not necessarily the original meaning of the saint in the classics, but more likely to complete the details of his personal thought.