儘管在文學的範疇中，歧義與多元的詮釋幾為常態，然而在經中，詮釋仍具高度的保守性。推究其因，約有二端，其一，經書出於孔子，歷來經解皆以闡明孔子思想、意旨為預設，由是而使經解趨於唯一。其二，今日解經路徑實承乾嘉而來，在考據風氣影響下，漢宋既分，求真去偽，順是而有是非之辨。然乾嘉之基本於戴，經學之源始於孔子，倘正本清源，則知東原解經並不止於考據；孔子用事要不失舉一反三之旨，是二者皆與今日有其異致。 本文擬就孔子、東原二家所論，對照呈現今日經解之偏取。進以「學而時習之」之經解為例，說明詁訓度數居間之效用與局限在問題之發見中，期能重審經解態度，在考據之外，或者容有多詮釋的可能與必要。

Although the interpretations of literary texts are often diverse and multiple, the interpretations of classical Confucianism study still tend to be univocal. If we look into the origins of the study, we will find its framework of modern hermeneutics was established by Dai Zhen and the creation of the classics begins from Confucius. However, Dai Zhen's interpretation of the study are not confined to semantics and Zhong Ni (Confucius) also emphasizes the importance of copious references from many sources. Their perspectives are quite different from those of modern age. Based on Confucius's arid Dong Yuan's perspectives, this thesis will clarify the incompletion of modern hermeneutics of classical Confucianism study and further manifest the limitations of semantics in terms of Confucius's instruction ”Xue Er Shi Xi Zhi (學則時習之)” in hopes that the study could and will be interpreted in more different ways.