摘要：《论语义疏》是南梁皇侃在何晏等人编写的《论语集解》的基础上所做的一种讲疏，它是六朝仅存的“义疏”体著作。该书不仅保存有汉代四家《论语》注释，还汇存了魏晋六朝四十多家注释，因此可说是一部集汉学与玄学于一书的《论语》注作。通过对汉儒注释与玄儒注释在方法和本体上的不同做出分析，可以从诠释学的角度揭示出汉学过渡到玄学的内在过程。
在方法方面，本文就“言意之辨”、“义疏”体式以及诠释向度等三个问题进行了阐述。首先，在《论语•公冶长》篇记载了子贡的一句话：“夫子之文章可得而闻也，夫子之言性与天道不可得而闻也。”对这句话的解释，皇侃的观点是《论语》这个文本不能把握到孔子的意旨，而太史叔明则认为可以。由此就引出了关于语言与意义关系的讨论。通过对言意之辨的诠释学分析，本文认为，《论语》即是孔子意旨的表达，诠释《论语》可以有效地把握到孔子的意旨。其次，作为义疏体著作，《论语义疏》有着三重结构，即：《论语》原文、汉儒《论语》注释和六朝《论语》注释。这三重结构体现出了《论语》诠释的历史性，即《论语》的意义在历史的发展中不断变化并且互相影响。最后，就对《论语》文本意义的诠释向度而言，《论语义疏》包含了汉儒的知识性向度注释和玄儒的意义性向度诠释。这两种诠释向度的划分是以诠释学对“意义”一词所做的“含义”与“意义”的区分为基础的。知识性诠释以确定文本的“含义”为目的，意义性诠释以创造性地开发文本的“意义”为宗旨。
在本体方面，本文选取了《论语》中的三个重要概念——即“道”、“性”和“圣人”来进行讨论。“道”作为最根本的、形而上的概念是不可言象的，但是“道”作为人伦日用的原则却是可以言说的。玄儒既要对《论语》中的“道”做出形上的提升，又要保持其作为儒家仁义内涵的宗旨。这个目标的达成是通过对“道”做出“无化”和“有化”的双向诠释而实现的。“性”是人生而即有的本质内涵。但是对“性”的诠释有“才性”与“德性”两种不同的界定，才性（气性）论以人先天禀有的“元气”为根据，德性论以人内在具有的道德性为根据。在《论语义疏》中，才性论居于主体地位，但它对先秦儒家的正统学说造成了很大的偏离甚至危险，玄儒则用道家的自然人性论对孔孟德性论做出了一定程度上的维护和发展。由于对“道”和“性”有不同向度的诠释，于是在圣人形象的设计上也表现出了两种不同的图式。一种是以气性（才性）论为基础的、将圣人与凡人打作两截的“有无相间”的圣人形象，另一种是以体用不二、有无相通为理据的“有无之间”的圣人形象。这两种圣人观的不同可以从诠释学上追溯为诠释向度上的不同。
关键词： 《论语义疏》 诠释学 文本 意义 诠释向度
Abstract: Lunyu Yishu论语义疏（Elucidation of the Meaning of the Analects）was the only extant book of Shu 疏(subcommentary) genre in Six Dynasties, which was written by Huang Kan皇侃(488-545) as subcommentaries on Lunyu Jijie 论语集解（Collected Explanations of the Analects）edited by He Yan et al.. Lunyu Yishu preserves a great deal of commentators and commentaries——four come from Han dynasty and more than forty come form Wei, Jin, and Northern and Southern Dynasties. Therefore, it is a combination of Han Learning and Xuanxue玄学(learning of the mystery). By analyzing the differences of commentaries between hanru汉儒（Confucians of Han Dynasty）and xuanru玄儒(scholars who have the learning of both classical and xuanxue learning) from two aspects of method and substance, we will understand the inner logic that lies in the transition of Han learning and xuanxue from the Perspective of hermeneutics.
As to the method, this thesis has expounded three main issues, that is, yan yi zhi bian(debate on the relationship between language and meaning),yishu (subcommentary ) genre, and interpretation dimension. Firstly, in chapter Gongye Chang of Analects (《论语•公冶长》), Zigong(disciple of Confucius) said:"One can get to hear about the Masters' wenzhang (writings, classics), but can not hear about what the Masters' comments on the nature and the way of heaven."In his commentary to this sentence, Huang Kan maintained that we could not obtain the Master's import or intention through the Analects text. Whereas, Taishi Shuming 太史叔明 admitted that we could. From this, a discussion on the relationship between language and meaning arises. After analyzing the discussion with the point of hermeneutics, I conclude that the analects do convey Confucius' import and we can obtain Confucius' import through interpreting the analects. Secondly, as the shu genre in form, Lunyu Yishu comprises of three parts: the analects itself, the commentaries of Han Dynasty, and the commentaries of Six Dynasties. This tri-layer structure manifests that the interpretation of Analects is changeable timely. That is to say, the meaning (or significance) of the analects always change with the development of history. Finally, as to the interpretation dimension of the meaning of analects, Lunyu Yishu includes two different interpretation dimensions. One is knowledge dimension which is mainly contained in the commentaries of hanru, another is significance (or value) dimension which is mainly contained in the commentaries of xuanru. This distinction is based on the difference of "meaning" and "significance" which is proposed by western hermeneutics. The goal of the knowledge dimension is to fix on the textual meaning, and the aim of the significance (or value) dimension is to create the textual significance.
As for the substance, I choose three important concepts from the Analects, that is, Tao道, Xing性(human nature), and Shengren圣人(Sage). Tao as the most ultimate and metaphysic concept is inexpressible and can not be talked in essence. Contrarily, as the principle of physical and living world, Tao is expressible by language. In Lunyu Yishu, xuanru not only want to upgrade Tao of Analects to be metaphysical, but also need to keep it as the Confucianism tenet which defined as Renyi仁义(benevolence and justice ). To fulfill this task, they take a dual-dimensional interpret strategy: wuhua无化(make Tao non-having) and youhu有化(make Tao having)."Xing" is congenitally human nature. However, there are two different definitions of Xing—— one is named caixing or qixing才性（气性），another named dexing德性. The former is based on yuanqi元气(psychophysical energy; vital energy) which is possessed naturally by human, the latter is based on virtue which is lived in human mind naturally. The caixing theory is the main part in Lunyu Yishu, but it aberrant and dangerous to the orthodox Confucianism doctrine of Xianqin先秦(Qin Dynasty before). Meanwhile, xuanru vindicate and develop dexing Theory of Confucius and Mencius by Taoism. Owing to the different interpretations of Tao and Xing, the designs of Sage imagine are different too. One of the designs is based on the caixing theory, which makes the Sage and ordinary people extremely unlike. So this design can be called you wu xiangjian有无相间(separating Being from Non-being). Another one is based on this viewpoint that the relationship between substance and function as well as Being and Nonbeing are consistent. And this design called you wu zhijian有无之间(combining Being and Non-being). These two different viewpoints of Sage can trace back to the hermeneutic causes, that is, there are two different interpretation dimensions.
Key Words: Elucidation of the Meaning of the Analects Hermeneutics Text Meaning/Significance Interpretation dimension
导师：汤一介教授
