孔子刪訂六經,開啟了一種新的詮釋路向,即通過經典詮釋來闡發儒家義理,旨在"立德"、"弘道"。檢視西方詮釋傳統,與孔子的詮釋理念最為相近的是亞里士多德和伽達默爾,他們的共同點是從"實踐智慧"出發思考德行的詮釋問題。古希臘學者的用力之處是從"實踐智慧"中推導出"德行";伽達默爾雖未能充分關注詮釋的價值向度,但是他所揭橥的"實踐智慧"卻指出了推動現代詮釋學繼續前行的方向。亞里士多德、特別是孔子關于德行的思想,對于解決詮釋理論中關于理解的價值取向問題具有決定性的意義。"德行"的詮釋學意蘊便在于它真正實現了詮釋活動中的理論與實踐之互動互攝與統一,孔子以此為核心的詮釋學理念是一個值得期許的詮釋學向度。如果我們將中國詮釋學的構建納入到世界的"詮釋學"視野中來考察,它就不僅是作為整體的詮釋學思考的一個重要部分,而且還是詮釋學研究得以突破目前的發展瓶頸,進而提升為一種新的理論形態——"德行詮釋學"——的決定性因素。

In editing the Six Classics,Confucius initiated a new hermeneutic approach,using interpretation of the classics to develop Confucian theories revolving around"establishing morality"and"promoting the Way."The closest parallel in the Western hermeneutic tradition is in the theories of Aristotle and Hans-Georg Gadamer.What they have in common is that they all pondered on an interpretation of moral conduct that started with the wisdom of practice.The ancient Greek philosopher emphasized deducing"moral behavior"from"the wisdom of practice,"while Gadamer pointed the way forward for modern hermeneutics by revealing the wisdom of practice,although he failed to give sufficient attention to its value dimension.Aristotle’s ideas on moral conduct,and especially those of Confucius,are decisive for the question of the value dimension of understanding in hermeneutic theory.The hermeneutic sense of moral conduct lies in the true realization of the interaction,assimilation and unity of theory and practice in hermeneutic activity.This is central to Confucius’idea of hermeneutics,providing a hermeneutic dimension that is worth waiting for.Seen from the perspective of world hermeneutics,the construction of Chinese hermeneutics is not only an important part of hermeneutic thought as a whole,but also a decisive factor that enables hermeneutic research to break through the present developmental bottleneck and rise as a new theoretical form—"the hermeneutics of moral conduct."