2005 11 139~169 * 94.7.8 94.10.27
140 1 2 551-479B.C. 372-289B.C. 3 1 Ferdinand de Saussure, 1857-1913 linguistic turn signifier signified arbitrary Ferdinand de Saussure, tr. by Wade Baskin, Course in General Linguistics (Beijing: China Social Sciences Publishing House, 1999) Martin Heidegger 1889-1976 1993 130 2 3
141 1666 1728
142 4 1705 1778 1618 1682 1707 1759 1728 1791 徴 1783 1697-1762 1730-1804 徴 1736-1810 1732-1784 1773-1836 5 1790 6 4 1978 4 23 5 1994 201-223 1933-1990 18 discourse scandalous 20/21 2000 6 1789-1800 2004 136-142
143 7 8 9 1627 1705 10 徴 11 7 1982 2 200 8 4 257 9 1973 5 3 1 2 3 2005 10 328 11 73 79 87 122 145 165 221
144 12 13 14 15 徴 247 248 263 319 12 2 200 13 257 14 303 15 1992 321-323
145 16 徴 17 1723-1777 18 19 20 21 22 16 1 17 1 200 18 20/21 2000 5-8 19 20 201 21 1 219 22
146 23 24 25 26 27 辻 2005 23 357-358 24 1 216 25 357-358 26 3 215 27 1 210
147 28 29 30 31 32 28 15 205 29 352 30 542 14 4 2004 54-56 31 1 220 32 290
148 33 34 35 36 33 16 205 34 3 257 35 40 36 3 215
149 37 38 39 40 37 13 204 38 1 236 151-156 39 7 40 2 241
150 41 42 徴 徴 43 徴 200 41 1 244 42 8 203 43 国国 32 会 1990 547-551
151 A. 1. 2. 3. 4. 5. 6. 7. 8. 9. B. 1. 2. 3. C. 1. 2. 3. 4. D. 1. 2. 3. 4. E. 1. 2. 3. 4. 5. F. 1.
152 A B C D A B E A 徴 徴 44 45 44 蘐 4 1978 45
153 46 徴 B 20 21 22 47 48 46 45 47 224 48 231
154 1130-1200 1041-1098 226-249 190-249 49 A B C D C 50 51 49 116 50 84 51 148
155 D 645B.C. 24
156 52 53 54 1033-1107 52 324-325 53 1994 251 54 68
157 55 56 57 55 215 56 272-273 57 1868-1947 1977 93
158 58 59 60 61 571 639 580 643 62 63 1357 1402 64 58 333 59 100 60 蘐 1 16 61 333 62 270 63 273 64 68
159 65 66 67 68 69 65 273 66 5 67 1996 1 36 68 245 69 85
160 70 71 72 1250-1333 73 70 1 254 71 191 72 155 1986 37 982 73 1990 619
161 74 75 76 77 78 74 47 75 1 216 76 134 77 147 78 200
162 79 80 徴 79 80 会 1976 210
163 徴 81 82 81 1773-1836 1972 482-483 82 4 2
164 Hans-Georg Gadamer 1900-2002 83 84 85 83 Hans-Georg Gadamer 1999 2 153 84 1958 2 2077 85 1783 1739 1741 1769 芦芦 1740 1748 1762 滝 1756 I
165 Leviathan 蘐 1680-1747 1683-1759 1683-1719 1687-1752 1688-1732 1707-1757 1713-1776 1716-1781 1727-1789 86 87 88 会 1983 86 1891-1892 6 13 87 1972 43 88
166 89 90 * 2004 3 15 89 306 90 2004 73-74 1782-1863
167 1976 1990 14 4 2004 2004 1994 32 1990 1992 1972 I 会 1983 4 1978 1994 1986 辻 2005 6 1891-1892 Hans-Georg Gadamer 1999 1977 Martin Heidegger 1993 1 1996
168 20/21 2000 2004 2 1958 1982 徴 1973 蘐 4 1978 1990 2005 20/21 2000 1972 4 1978
169 An Analysis of Ogyū Sorai s Method of Interpretation of the Classics Chang, Kun-chiang Abstract This essay is meant to analyze how the influential thinker in the history of Tokugawa Japanese Confucianism, Ogyū Sorai (1666-1728), while interpreting the Confucian Classics, made much of unspeakable hermeneutic traits and the matters which arose therein. First, having analyzed how he based his scholarship on the study of old phrases and syntax in the Six Classics, the essay then points out that Sorai s scholarship lay in the pursuance of the compatibility of the term with the things practiced by the early Confucian sage rulers. The term referred to the old phrases written in the texts prior to the Chin-Han period, namely, the language used in the Six Classics; the things were the objects the term referred to, that is to say, rites, music, law enforcement, and political administration, as noted in the Six Classics. Sorai held that only with the language matching objects it referred to, could one be allowed to discuss the philosophy of the early Confucian sage rulers and Confucius. Second, to explore Sorai s unspeakable hermeneutic traits, the paper expounds (1) Sorai s emphasis on the unspeakable rites and music. The term unspeakable here was used to emphasize the dynamic implications for the practice of rites and music. It was far different from the emphasis laid by Song Confucianists on the static implications in the language education on the basis of Neo-Confucianism; (2) Sorai s use of the term unspeakable as a denial of the critical method for hermeneutics advanced by the later Confucians as out of nothing. He objected to their interpretation of the Classics via their fictional concepts such as good human nature, divine principles and human desires, and inner sagacity and outer kingship. He was opposed to their random interpretation of the Classics; and (3) Sorai s own unspeakable intention to get rid of the tense hierarchical relations and to downplay the role of Yen Hui, in terms of his purposed, selective interpretation of passages in his A Reexamination of the Confucian Analects ( ). Last, the paper, based on the above-mentioned analysis of Sorai s unspeakable hermeneutic traits, further points out the paradox formed in Sarai s method of interpretation and the problems it gave rise to. That is to say, Sorai often nullified his own out-of-nothing principle of interpretation of the Classics and thus confined his interpretation of the Classics to the spectrum of particular meanings, ignoring the universal meaning of the Classics. This possibly stifled openness and innovation inasmuch as the interpretation of the Classics was concerned. Keywords: Ogyū Sorai, unspeakable, Six Classics, term, things, hermeneutic Assistant Professor, Center for General Education, Taipei Medical University.