经典解释中的创新－以跨文本阅读法探究迈蒙尼德与朱熹的诠释学实践

犹太教和中国儒家都有源远流长的经典解释传统，作为各自传统的最重要起承转合者，迈蒙尼德与朱熹都有大量的解经著作传世。本文将迈蒙尼德对《创世记》1－3章的解释作为“甲文本”，以朱熹对“格物致知”的解读作为“乙文本”，尝试以跨文本阅读法对两者进行跨越式解读。本文的解读将表明，迈蒙尼德将“上帝的形象”解释为人从上帝那里分有的理智，进而将人偷食禁果后失去的知识称为分别真假的知识，并视之为高于分别善恶的知识，这是一种基于希腊哲学的创新式解经。就朱熹而言，他对“格物致知”的解释尽管有所师承，但他增补《大学》文本的举动及对格物致知的特殊强调，同样是经典解释中的创新，其目的之一是回应佛教的心性之学。借助这一跨文本阅读进路，可以看到，两种“创新”背后折射的是不同的应对异族智慧的策略。

關鍵字

迈蒙尼德；朱熹；跨文本阅读；经典解释；创新

並列摘要

Biblical interpretation has a long history in Jewish tradition, and the same holds true in Chinese tradition for the Confucian Classic texts. While both occupy a central position in transmitting and reviving their own traditions, Maimonies and Zhu Xi also each produced a large volume of works interpreting their Scriptural texts (the Jewish Bible and Confucian Classics respectively). This paper takes a cross-textual reading approach to discuss the innovations in the two great commentators' hermeneutical practices and their accommodation or repudiation of alien wisdom by such hermeneutics. We will draw parallels between Maimonides' reading of Genesis 1-3 concerning the image (selem) of God and the eating of the fruit of the tree of the knowledge of good and evil (Guide I, 1-2), and Zhu Xi's additions and new explanation of the conceptions of gewuzhizhi in the Great Learning. For Maimonides, the image of God given to humans in creation is ＂intellectual apprehension＂, by which human can distinguish truth and falsehood. This intellectual apprehension is lost by Adam as a punishment for his eating of the forbidden fruit. Maimonides states that knowledge of truth and falsehood is superior to that of good and bad, yet this interpretation, rooted in Greek philosophy, is quite alien to the Jewish tradition. On the other hand, Zhu Xi, following his precursor Cheng Yi, evokes a new rendering of the phrase gewu (the investigation of things) in his Collected Annotations to the Four Books, and therefore advocates a novel approach to Confucian ways of cultivation, contra a Buddhist encroachment. Through such a cross-textual reading of these interpretations, we may gain a better understanding of the theoretical concerns behind the hermeneutic practices of both Maimonides and Zhu Xi.

並列關鍵字

Maimonides ； Zhu Xi ； cross-textual reading ； scriptural interpretation ； innovation

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