SanXuan(Three Profundities) And Explanation

like the interpersonal understanding, intercultural encounter usually presents itself as "soliloquy", "mutual learning" and "dialogue". When the Chinese traditional culture meets the western culture, it is very important for us to leam from the western culture with an aim to become a stronger power. Yet, what is worthy of our thinking is, the "learning language" without "soliloquy", "dialogue" and self-examination, intercommunion, to what extent can inject new vitality into the Chinese traditional culture? Any neglect of the root of Chinese history and tradition, or a partial intake from the western culture, "learning language" and "dialogue" can only produce superficial understanding. Only when the "learning language and dialogue" have a foothold in its' own cultural tradition, and develop along the course of the western culture, can it truly face to the future by incorporating the treasure of tradition, and can it truly develop on its own.Understanding is indispensable to the development of human beings, with no exception at home or abroad, in the past world or at present. Texts in whatever form are external expressions based on understanding, be it the Confucian classics, the books of the Philosophers of the Pre-Qin Period, the sacred books, or the civilian articles in the western culture. The textual research or the Bible interpretation and the law interpretation all originated from understanding; in these events, the mankind understands the other beings as well as itself so as to elaborate the significance of the life and Being. Therefore, it is fair to say understanding to the mankind is ontological. So, to observe our traditional culture from the Hermeneutics perspective can follow the tradition as well as move forward along with its development. Text, understanding, historicality, linguisticality, hermeneutical circle, are not only the right way to carry on our research but also our primary of expression. In regards to the logical process of Chinese traditional culture, the interpretation resources embodied in it has grown to maturity both in method and content at the WeiJin Period. If we take the interpretation thoughts of WeiJin period as a whole, wewill present its mature style more clearly. It takes three profundities------Yi Jing(Bookof changes), Lao Zi(Book of Master Lao), Chuang Zi(Book of Master Chuang)——as the object of its explanation, and gives a full concern to the method and content of understanding, so presents to the unify for the methodology and ontology, at the same time, it inherits the good tradition that focuses the ordinary life and real world. Moreover, in the interpretation thoughts of WeiJin period as a whole, amongst He Yan, Wang Bi, and Ruan Ji, Xi Kang, and Pei Wei, Guo Xiang, both in method and content, are presented as one logical process too.When it comes to methodology, the method of Wei Jin period explaining classics inherited that of Han Dynasty, and exceeded it; the method of "JiJie" of He Yan to explain the classics not only learned from the fruits of his predecessors but also integrated his own explanation into the text. Wang Bi changed the method of "JiJie" into a variety; and with such as foundation, he adopted the method of "with explanation matching the classics", and in the mean time, he paid special attention to "recognizing the relation between language and meaning". So, the other's explanations became the obvious precondition for Wang Bi to elaborate upon the classics, and presented such in his explanation. So we can say, the method of explanation of Wang Bi relied on the classics. In the period of Bamboo Groves, however, when people explained the classics, they completely got rid of the works in terms of form but rather integrated their understanding on the classics into the texts. And in their poetic saying, they fully exhibited their personalities. The method of explanation of Guo Xiang may be regarded as a summary of the past. He has unified the philosophy explanation and the explanation philosophy; that is, he has combined the "I explain the six canons" and "the six canons explain I ". The method of Guo Xiang's explanation not only inherited the characteristics that focuses on the personality of understanding the subject which made the explanation of the classics no longer sheer textual research and in search of the original meaning of the text; but also, relied on the classics which to some extent repressed the excessively displayed individuality of understanding subject in the period of Bamboo Groves. Now what we can see is that the method of the people in the past is the base of the new method. Meanwhile, later researcher regard such as a goal to reach or jump over, by which the means to explain will grow into perfect.With regards to the content of explanation, the "Ji of heaven and man" consisted of the main theory area of the intellect in the WeiJin Period, "debates on language and meaning" and the "profound conversation" which was related to it were mainly carried on in the language situation of "the Ji of heaven and man". To put it specific, "the Ji of heaven and man" are mainly presented for "Being and Non-being"; "Confucian ethical code and nature"; "wandering around the range of Yi's arrow and Self-transforming in the profound and obscure state" and so on. The shilly-shally which exhibited in He Yan and Wang Bi's thoughts when they probed into the problem of "Being and Non-being", provided the opportunity for the "exceeding the Confucian ethical code and trusting in the Nature" of Ruan Ji and Xi Kang. the extremely showed individuality in Ruan Ji and Wang Bi's thoughts of explanation and the damage it caused, made Pei Wei and Guo Xiang put their concern focus in the more truly level of society in the situation of "Being and Non-being". And the "wandering around the range of Yi's arrow and Self-transforming in the profound and obscure state" of Guo Xiang especially presented the dual concerns for "Being and Non-being" and "Confucian ethical code and nature".Let us discard the methodological metaphysics of the narrow sense, and perceive from the metaphysics in a broad sense. Then we can find out that the explanation of the people in the WeiJin period about the classics always targets at human's existence and the Being. Unearthing this level in the explanation thoughts of WeiJin period, take our research with the WeiJin period as background in the course of the western culture. It highlights the significance of the thoughts of WeiJin period for us today, which also helps to develop the thoughts of WeiJin period.Hermeneutics enjoys a long history in the western culture with disputes never ending. The relativism in understanding is always a piece of cloud hovering above the western hermeneutics. Such study in China is rich yet unsystematic. A concern upon the above-mentioned topic encouraged mutual inspiration of the two that are complementary. The system and clarity in the western hermeneutics can help us explore the explanation resources in the thoughts of WeiJin period. And at the same time, the explanation thoughts of WeiJin period that pays attention to ordinary life and practice, together with its concern to methodology and ontology, can also bring new ideas for the western hermeneutics. The two parties of the dialogue learn from each other and develop itself in the course of dialogue.