本文關(guān)鍵詞：錢賓四《論語(yǔ)新解》探微　出處：《中國(guó)政法大學(xué)》2011年碩士論文　論文類型：學(xué)位論文

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【摘要】：近些年來(lái),隨著“讀經(jīng)熱”,“國(guó)學(xué)熱”浪潮的席卷,對(duì)傳統(tǒng)經(jīng)典的學(xué)習(xí)和解讀成為目前公眾關(guān)注的重要焦點(diǎn)之一,作為有東方“圣經(jīng)”之譽(yù)的《論語(yǔ)》更是如此。但由于多種原因,市面上出現(xiàn)諸多令人咂舌的解讀不僅曲解了經(jīng)典,還誤導(dǎo)了公眾。在時(shí)代驟變,世事迥異的今天,我們應(yīng)該如何認(rèn)識(shí)和解讀《論語(yǔ)》這部經(jīng)典?本文筆者試圖通過(guò)對(duì)近現(xiàn)代轉(zhuǎn)型時(shí)期的一部《論語(yǔ)》注解著作——錢穆先生的《論語(yǔ)新解》進(jìn)行分析和探討,希望對(duì)我們今天解讀《論語(yǔ)》有所啟發(fā)和幫助。 錢先生治學(xué),兼及四部,涵貫中西,他一生筆耕不輟,著述等身,煌煌五十四冊(cè)一千七百萬(wàn)言行于世。本文以《論語(yǔ)新解》為研究對(duì)象,主要以分析《論語(yǔ)新解》的詮釋特點(diǎn)為中心,內(nèi)容涉及錢先生成長(zhǎng)治學(xué)的時(shí)代背景、作者的文化態(tài)度,以及《論語(yǔ)新解》成書的因由始末。然后從整體和部分兩個(gè)層次分別對(duì)《論語(yǔ)新解》的詮釋特點(diǎn)進(jìn)行具體分析,在分析時(shí),也述及這些特點(diǎn)背后的原因及與錢先生個(gè)人學(xué)術(shù)思想的關(guān)系。最后,對(duì)全文做出總結(jié)。 本文認(rèn)為,近代以來(lái),由于內(nèi)憂外患的雙重?cái)D壓,中國(guó)傳統(tǒng)的知識(shí)、思想與信仰價(jià)值體系面臨著解體和重構(gòu)。從思想整體演進(jìn)的趨勢(shì)上看,是一個(gè)文化變革不斷走向“激進(jìn)”的過(guò)程。從民族文化心理演變的角度來(lái)說(shuō),是民族文化自信逐漸喪失,民族信仰價(jià)值體系逐漸瓦解的過(guò)程。錢先生沒有選擇走向全盤否定傳統(tǒng)的激進(jìn)文化立場(chǎng),他認(rèn)為中國(guó)在走向現(xiàn)代化的途中不應(yīng)該割斷歷史,應(yīng)該發(fā)掘我們文化傳統(tǒng)的積極因素使之煥發(fā)新生命。在當(dāng)時(shí)民族自信心普遍低落的境況下,他提醒人們應(yīng)該樹立民族文化自信。他堅(jiān)信中國(guó)不會(huì)亡,而且堅(jiān)信我們的民族將來(lái)會(huì)有更偉大光明的前途。這不是他一廂情愿的愛國(guó)熱情,而是他深究中國(guó)數(shù)千年歷史文化傳統(tǒng)后得出的結(jié)論。他的一生為喚醒國(guó)人對(duì)我們民族歷史文化傳統(tǒng)的信心、溫情與敬意而竭盡全力。 錢先生通過(guò)對(duì)《論語(yǔ)》進(jìn)行現(xiàn)代詮釋,使今天的人們能方便、真實(shí)地認(rèn)識(shí)與體味孔子的思想�！墩撜Z(yǔ)新解》是他探求中國(guó)文化傳統(tǒng)當(dāng)代價(jià)值,喚醒人們的民族自信心,重建民族文化信仰的一部力作。并且錢先生認(rèn)為,孔子的教導(dǎo)并不是憑空地自我創(chuàng)造,然后強(qiáng)加給人們?nèi)バ叛?而是孔子在認(rèn)真研求我們民族已往全部歷史的基礎(chǔ)上總結(jié)提煉出來(lái)的。這一信仰是由學(xué)而入信的信仰,不同于西方宗教由信入學(xué)的信仰體系。錢先生認(rèn)為,中國(guó)文化和學(xué)術(shù)有其自身的演進(jìn)脈絡(luò)與特色,因此,他在詮釋《論語(yǔ)》的過(guò)程中堅(jiān)持秉持中國(guó)傳統(tǒng)的學(xué)術(shù)精神與特點(diǎn)來(lái)理解經(jīng)典,而不是以外來(lái)思想架構(gòu)去肢解經(jīng)典。理解《論語(yǔ)》應(yīng)該講求會(huì)通一體,破除門戶之見,辭章、考據(jù)、義理兼采。他還認(rèn)為,學(xué)習(xí)孔子和《論語(yǔ)》,重在學(xué)習(xí)做人,因此他詮解孔子和《論語(yǔ)》也重在實(shí)際人生和吃緊為人處求,而不是將其概括為幾個(gè)簡(jiǎn)單抽象的思想概念。并且,他認(rèn)為治學(xué)及文化問題不僅僅只是知識(shí)精英們的事,也不能以專家自限,應(yīng)該顧及到一般人如何做人與生活的問題。因此他在詮釋《論語(yǔ)》時(shí),很重視對(duì)一般知識(shí)水平讀者的關(guān)照。這對(duì)今天專業(yè)化、職業(yè)化的治學(xué)傾向有很大的啟發(fā)價(jià)值。另外,他以史學(xué)立場(chǎng)顯經(jīng)學(xué)真是的學(xué)術(shù)立場(chǎng)在詮釋《論語(yǔ)》時(shí)也有所體現(xiàn)。因受時(shí)代學(xué)風(fēng)的影響,在《論語(yǔ)新解》中也有一些因應(yīng)對(duì)時(shí)代論題而遺留下的痕跡。整體而言,錢先生對(duì)《論語(yǔ)》的詮釋是當(dāng)時(shí)時(shí)代環(huán)境,人生學(xué)術(shù)信仰,個(gè)人治學(xué)特色與生命體悟的綜合結(jié)晶。從中我們不僅能讀到他熱心于對(duì)歷史遺產(chǎn)的承繼,也能體會(huì)到他傾情于對(duì)時(shí)代價(jià)值的闡發(fā),還有他對(duì)信仰的孜孜情感與對(duì)知識(shí)的灼灼理性。其中,多有值得我們今天在理解和詮釋經(jīng)典時(shí)需要參考琢磨的卓見。
[Abstract]:In recent years, with the "Bible heat", "heat wave swept Ancient Chinese Literature Search", one of the important focus of public concern as to traditional classical learning and interpretation, as the Oriental "Bible" known as the "Analects > is so. But because of various reasons, many of the staggering market not only misinterpret classics, also misled the public. In the era of change, the different today, how should we understand and interpret < > this classic The Analects of Confucius? The author of this thesis tries to pass a note book of < > The Analects of Confucius in Modern Transition -- Analysis and discussion of Qian Muxian's" Analects ", we hope to < > interpretation of the Analects of Confucius today to inspire and help.
Mr. Qian scholarship, and four, Han West, he's writing, fifty-four volumes of seventeen million one author with many works to his credit, words and deeds in the world. Based on the "Analects" as the research object, mainly in the analysis of the characteristics of "interpretation of Analects > as the center, covering the Changzhi money first generation background, the author's cultural attitude < >, and the Analects book cause the whole story. Then from the two levels of overall and partial interpretation of characteristics of < Analects > were analyzed, in the analysis, and also the reasons behind these characteristics and the relationship with the money of his personal academic thinking. Finally, make a summary of the full text.
This paper argues that, in modern times, because of the double squeeze the traditional China domestic trouble and foreign invasion, knowledge, ideas and beliefs value system is facing disintegration and reconstruction. From the thought of the overall development trend, is a cultural change to the "radical" process. From the national culture psychology evolution perspective, is the culture of self-confidence the process of gradual loss of national belief value system gradually disintegrated. The radical cultural position of Mr. Qian did not choose to negate the traditional, he believes that Chinese should not cut off the history on the way to modernization, we should dig the positive factors of traditional culture make it full of new life. At that time the national self-confidence is low under the circumstances, he remind people should establish a national cultural self-confidence. He believed that China will not perish, but we believe that the future will have greater national grand future. This is not his car Willing patriotism, but a conclusion drawn after he studied China's thousands of years' historical and cultural traditions. His life has been trying to awaken the Chinese people's confidence, warmth and respect for our national historical and cultural traditions.
Mr. Qian through the modern interpretation of "the Analects of Confucius", so that people today can truly understand and appreciate the convenience, Confucius thought. He is Chinese Analects > explore cultural tradition of contemporary value, arouse people's national self-confidence, the reconstruction of the national cultural beliefs a masterpiece. And Mr. Qian believes that the teachings of Confucius and not a figment of self creation, and imposed on people to faith, but Confucius in the research foundation of our nation in the past all serious history summary. This belief is the belief in science by letter, by the letter of admission is different from the Western religious belief system. Mr. Qian believes that China cultural and academic evolution and have the characteristics of its own, therefore, he insisted uphold the academic spirit and characteristics of traditional Chinese to understand classical interpretation on the < > in the Analects rather than to foreign ideas, to understand the classical architecture dismembered. < > should be on the development of the Analects of Confucius, poetry, criticism, get rid of parochial prejudice, and righteousness. He also believes that the study of Confucius and "the Analects of Confucius", focusing on the learning of life, so his interpretation of Confucius and "the Analects of Confucius" is in the actual life and the tight man, rather than be summed up as a few a simple abstract concept. And he believes that academic and cultural issues not only knowledge elite, nor expert self limited, should take account of how to be ordinary people and life. So he in the interpretation of "the Analects of Confucius", attaches great importance to the general level of knowledge. The readers care professional today the occupation, academic tendency has great instructive value. In addition, he takes the history position classics is an academic position in the interpretation of "the Analects of Confucius > is also reflected. Because of the influence of the style of study of the times, in the" Analects > there are some coping topics left time Traces left. Overall, Mr. Qian interpretation of < > was the era of the Analects of Confucius life environment, academic belief, crystallization characteristics and personal academic understanding of life. From it we can not only read his enthusiasm on the history heritage inheritance, also can feel his portrait in the analysis on generation of value. And his faith and knowledge of emotion diligently shining rational. Among them, there are many worthy of our reference to ponder insight in understanding and interpretation of the classic today.

【學(xué)位授予單位】：中國(guó)政法大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：B26

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