程顥研究的原始材料―《二程全書》中未確定語錄的判別方法初探

現今要研究程顥的道德生命，所得見的最直接資料，乃程門後學所編纂的《二程全書》，其中＜遺書＞及＜外書＞的語錄尤爲重要。但是在這十卷之中，只有少數語錄標明由誰所說，而對二程的研究造成甚大的障礙。黃宗羲修撰《宋元學案》，雖曾分立＜明道學案＞及＜伊川學案＞而選錄了二人的話頭，卻在鑑別的原則和方法方面仍未有任何的說明，及至當代大儒牟宗三先生在其鉅著《心體與性體》之中，才詳細而明確地揭示分判這些說者未明的話錄的準則。然而，對於牟先生的判別工作，尚可稍加補充。本文即嘗試以牟先生所提出的原則爲基準，再參考西方詮釋學(hermeneutics)的理論，從語官風格、表達形式、思想內容三個面向設定判別有關語錄的原則，並進一步構作一個包括從部份建構整體，至部份對照部份，再至整體判別部份三重步驟的分判方法，以疏理出更多程顥研究的原始材料。

關鍵字

詮釋學；詮釋的循環；辨證的互動；整體與部份；內和諧

並列摘要

The Complete Works of the Two-Ch'engs edited by their followers is the most important primary source in studying Ch'eng Hao's philosophy as well as his moral selfhood. Nevertheless, there are so many anonymous quotations in the book that it renders the study of Cheng Hao problematic. Huang Tsung-hsi did assign a chapter for Ch'eng Hao in his Scholarly Synopses of the Sung Yüan Confucians with sayings attributed to him. However, Huang did not state the criteria in selecting those quotations. In his classical work on Neo-Confucianism, The Substance of Mind and Nature. Professor Mou Tsung-san had succeeded in distinguishing Ch'eng Hao's sayings from that of his brother. Moreover, he stated clearly his principles of interpretation. Nevertheless, following the line of thought of Professor Mou, his scholarly research can still be supplemented. Inspired also by the concept of hermeneutical circle from the hermeneutics, the present essay attempts to achieve such a purpose by offering a three-step procedure with three principles of interpretation.