“新格義”闡釋?zhuān)何鞣秸軐W(xué)闡釋學(xué)的本土化問(wèn)題

谷鵬飛

The localization of Western philosophical hermeneutics is not the universal concretization of philosophy,but differential elucidation of concrete philosophy.Since the ideal nature setting of the localization of Western philosophical hermeneutics is still in the process of development,it is necessary to use the“New Geyi”interpretation method to promote it.The localization of western hermeneutics is to make the connotation of“creative hermeneutics”of Western philosophical hermeneutics and Chinese traditional philosophical hermeneutics as“contrapuntal hermeneutics”of“co-occurrence”,“combing”,“analogy”,“integration”,so as to form a process that takes the meaning construction of text and interpreter as“double focus”,takes the intralinguistic and extralinguistic of text as bidirectional interpretation path,takes the comprehension of truthful meaning of text and the acquisition of existential meaning of interpreter as the bidirectional interpretation goal,and ultimately realizes the construction of text interpretation community through mutual inspiration of text elements and interpreter elements.In the process of constructing text interpretation community,“New Geyi”will enable each text to illuminate infinite implications,each interpretation is a new discovery of text meaning,and each interpretation activity is a new method for innovating self and comprehending self.Such interpretation will eventually turn into an event action,and the meaning of text will finally present an open form.

西方哲學(xué)闡釋學(xué)是誕生于20 世紀(jì)上半葉的一種以理解活動(dòng)為中心，對(duì)文本意義與理解者意義加以證驗(yàn)的學(xué)說(shuō)，它在廣義上包括海德格爾的現(xiàn)象學(xué)闡釋學(xué)、伽達(dá)默爾的哲學(xué)闡釋學(xué)、堯斯的接受美學(xué)、杜夫海納的審美經(jīng)驗(yàn)現(xiàn)象學(xué)以及費(fèi)什的闡釋哲學(xué)等。這些不同的哲學(xué)闡釋學(xué)支流在20 世紀(jì)70 年代中晚期后，隨著中國(guó)思想文化的開(kāi)放而一同進(jìn)入中國(guó)，開(kāi)啟了自身與中國(guó)傳統(tǒng)哲學(xué)闡釋學(xué)交融互鑒并適應(yīng)中國(guó)當(dāng)代闡釋語(yǔ)境的本土化進(jìn)程。西方哲學(xué)闡釋學(xué)的本土化不是哲學(xué)普遍的具體化，而是具體哲學(xué)的有差別的展開(kāi)，并通過(guò)有差別的展開(kāi)而體現(xiàn)西方哲學(xué)闡釋學(xué)作為思想的普遍性與個(gè)別性的統(tǒng)一。這種統(tǒng)一雖已經(jīng)歷了多年的建設(shè)性探索，但只有經(jīng)過(guò)對(duì)西方哲學(xué)闡釋學(xué)本身的“新格義”闡釋?zhuān)拍茏罱K完成。

一、“新格義”闡釋方法的提出

“新格義”闡釋法是我們對(duì)美籍華裔學(xué)者傅偉勛提出的“創(chuàng)造的詮釋學(xué)”與佛教中國(guó)化過(guò)程中所形成的“格義”闡釋方法融通后所生成的新的闡釋學(xué)方法的概稱(chēng)，它在方法論上包含“創(chuàng)造的詮釋學(xué)”與“新格義”融通闡釋兩大步驟。

二、西方哲學(xué)闡釋學(xué)及其“創(chuàng)造的詮釋學(xué)”問(wèn)題

讓我們遵循“新格義”闡釋的步驟，首先對(duì)西方哲學(xué)闡釋學(xué)作“創(chuàng)造的詮釋學(xué)”闡釋?zhuān)蕴剿髌浔就粱笃毡樾缘膶?shí)體性內(nèi)容。通過(guò)運(yùn)用“創(chuàng)造的詮釋學(xué)”分析西方哲學(xué)闡釋學(xué)的“實(shí)謂”“意謂”“蘊(yùn)謂”“當(dāng)謂”“必謂”五層次意涵，可以發(fā)現(xiàn)其復(fù)雜的意義結(jié)構(gòu)。……