A Study Of The Hermeneutic Study Of The Book Of Songs In The Han Dynasty

This dissertation summarized three hermeneutic types for the Confucian Classics hermeneutics study of Shijing in Han Dynasty, which based on three hermeneutic types in PreQin Dynasty pointed out by Tang Yijie. And the dissertation also summarized two Confucian Classics hermeneutics’trend of merger by the reference of hermeneutics theory. More concretely, by the text clue of Shiji, Honshu and Maoshi, there were three hermeneutic types:the first type was "Duan Zhang Qu Yi", this type existed in the quotation of Shiji and Hanshu, and this hermeneutic type was more obvious in Hanshu than in Shiji. The second type was the one which completed or explained the historical events. This hermeneutic type was more obvious in Shiji than in Hanshu. The third type was "Ming Wu Xun Gu" which meant Shi could be used as an encyclopaedia. This was a very common hermeneutic type in Shiji, Hanshu and Maoshi, and not just in the text but also in the exegesis. The three hermeneutic types did not exist in Shiji, Hanshu and Maoshi equally, on the contrary, the situation always changed. In Shiji, the most obvious hermeneutic type was the one which completed or explained the historical events, and the "Duan Zhang Qu Yi" type was unconspicuous. In Hanshu, the situation was contrary, the "Duan Zhang Qu Yi" type was obvious but the type which completed or explained the historical events was unconspicuous. And "Ming Wu Xun Gu" was always a very common hermeneutic type. If we brought two hermeneutic concepts:dogmatic hermeneutics and investigative hermeneutics to review the three hermeneutic types, we would find that "Duan Zhang Qu Yi" belonged to dogmatic hermeneutics, the type which completed or explained the historical events and "Ming Wu Xun Gu" belonged to investigative hermeneutics. Both of the investigative hermeneutics and the dogmatic hermeneutics maintained in Shiji and Hanshu, and sometimes one of these hermeneutics was obvious in the books, but sometimes the other one of these hermeneutics was obvious in the books. Finally, the merger of the investigative hermeneutics and the dogmatic hermeneutics was finished in Maoshi.This dissertation was divided to an introduction and four chapters. The introduction discussed about the ontology hermeneutics diversion, the acceptation of hermeneutics in Chinese academia and the establishing of the Confucian Classics hermeneutics. By doing that, we would find that the dissertation’s topic was pioneering and proper. The first chapter discussed the relationships between "Jing" and "Shi" from hermeneutics at first. Then this chapter summarized the diversion of western documents theory in modern time and explained the "Qifen","Sibu" theory in Chinese bibliography. All of these would demonstrate the reason why Shiji, Hanshu and Shijing can be chose as the clue of the dissertation.The second chapter discussed the situation of Confucian Classics in early West Han Dynasty at first and explained the source of Sima Qian’s Shi theory. Then this chapter divided "Duan Zhang Qu Yi", the hermeneutic type which completed or explained the historical events and "Ming Wu Xun Gu" in Shiji and concluded that the use of Shi in Shiji was dogmatic hermeneutics mostly. The last section of this chapter discussed the relations of Qi study, Lu study, Jing Jinwen study, Jing Guwen study, and explained the most obvious hermeneutics in Shiji was the investigative one. Because the importance of Qi study was explication, but the cautiousness of Lu study made the exegesis close to the original meaning of Shi.The third chapter discussed the situation of Confucian Classics in early East Han Dynasty at first, and pointed out Ban Gu’attitude of Shi was not just learning from one school, but accepted different thoughts from different schools. This chapter indicated the inclination of Hanshu in the use of Shi was dogmatic hermeneutics. Finally, taking Dili Zhi and Wuxing Zhi as an example explained the representation of investigative hermeneutics and the dogmatic hermeneutics in Hanshu.The fourth chapter discussed the situation of Confucian Classics in the end of East Han Dynasty and Zheng Xuan’s attitude about the theory of Shi at first. Then, this chapter discussed the Confucian Classic tradition of "Shu Bu Bo Zhu" and declared the expulsion of poet in the Republic from the horizon of comparative poetics. The merger of the investigative hermeneutics and the dogmatic hermeneutics in Maoshs showed the Confucian Classic tradition of "Shu Bu Bo Zhu".