譚家哲《論語》釋義對歷解問題侷限的超越－以《論語平解》〈學而〉一至九章的考察為例

Moving Beyond Limitations and Problems in Past Explanations of the Lunyu: Taking Tan Jiazhe's Analysis of the First Nine Entries in Xue'er as an Example

迥異於傳統隨章注解或當代援引西方理論詮釋中國思想的做法，譚家哲先生在中國經典釋義做法上，視文本篇章編列為一道理嚴密完整之整體，且文本思理所反映的，乃以人類所面對及身處的現實世界為唯一客觀真實世界及真理對象。其經典釋義之成果，一方面回應並超越了歷代注解在文本詮釋上所面臨的問題；另一方面，同時透過釋義對文本道理的確定，重新掌握儒學本質，由此回應西方文明「超越性」真理型態之問題與誤向，對儒學在世界文明中所應有的價值定位予以重估。這些做法及成果，在當代經典詮釋的反省工作上，可謂獨樹一幟。然而，也因其別異於歷來經解之特殊性，故往往只被視作為個人獨特的詮釋風格，未具足以與歷解傳統相提並論的客觀地位。針對這種誤解，本文以譚家哲《論語平解》的釋義成果為考察對象，進行與歷解的對比，實際指出譚氏釋義所能跨越傳統經解與當代詮釋之幅度，並細節展示譚氏釋義成果在文本客觀解讀問題上所能具有的啟示作用。
In contrast to both traditional commentaries and the modern use of western theories to interpret Chinese thought, Tan Jiazhe 譚家哲regards the arrangement of chapters and entries in classical texts as being grounded in rigor and coherence. He further maintains that the thought and principles expressed within texts reflect the real world where humans confront objective reality and the truth of existence. Tan's classical annotations respond to, and go beyond, interpretive issues that had limited commentators in the past. By confirming textual principles in his interpretations, he has been able to re-master the essence of Confucianism, respond to the problems with, and the erroneous direction of, 'transcendent truth' 超越性 in western culture, and reassess the value and position of Confucianism in world civilization. In the context of the larger reassessment of classical exegesis that has taken place in the modern era, Tan's methods and achievements are truly unique. However, Tan's originality in interpreting the classics is often attributed to his personal style, and thus his work has not achieved a status equaling traditional modes of interpretation. This article probes the exegetical contributions of Tan's Interpretation of the Analects of Confucius 論語平解and compares them with earlier commentaries to show how Tan's views cover a range of traditional and contemporary interpretative approaches. It provides a detailed analysis of Tan's exegetical achievements and delineates his contributions to the objective interpretation of classical texts.

In contrast to both traditional commentaries and the modern use of western theories to interpret Chinese thought, Tan Jiazhe 譚家哲regards the arrangement of chapters and entries in classical texts as being grounded in rigor and coherence. He further maintains that the thought and principles expressed within texts reflect the real world where humans confront objective reality and the truth of existence. Tan's classical annotations respond to, and go beyond, interpretive issues that had limited commentators in the past. By confirming textual principles in his interpretations, he has been able to re-master the essence of Confucianism, respond to the problems with, and the erroneous direction of, 'transcendent truth' 超越性 in western culture, and reassess the value and position of Confucianism in world civilization. In the context of the larger reassessment of classical exegesis that has taken place in the modern era, Tan's methods and achievements are truly unique. However, Tan's originality in interpreting the classics is often attributed to his personal style, and thus his work has not achieved a status equaling traditional modes of interpretation. This article probes the exegetical contributions of Tan's Interpretation of the Analects of Confucius 論語平解and compares them with earlier commentaries to show how Tan's views cover a range of traditional and contemporary interpretative approaches. It provides a detailed analysis of Tan's exegetical achievements and delineates his contributions to the objective interpretation of classical texts.