在中國的解經史上，朱熹是第一個相對集中地說論過閱讀和解釋的方法論的學者。施萊爾馬赫則是西方現代詮釋學的創始人。本文擬對他們的詮釋思想作一比較研究。朱熹將對文本的意義的解釋視為解釋經典的第一個目標。在他看來，文本的原義只在文本之中，從文本之外來尋求文本原義是不可取的。他解釋經典的最大用心處是為每一個重要的字都定界說。在方法論上，兼顧了分析與綜合的方法論上的特點。施萊爾馬赫同樣將文本的原義置於解釋的優先地位，其方法的語法的分析，並通過語句 (部分) 與文本 (整體) 的迴圈理解，闡明作品的原義；由於文本實際上可以作出多種解釋，所以朱熹認為，理解文本的意義只能被視為理解作者原意的基礎，人們還須順著文本的脈絡反思日常生活中發生的事，以便能從平易中理解聖人的原意。施萊爾馬赫則將揭示作者的原意視為解釋的根本目的，其方法是心理學的「心理移情」：朱熹認為，閱讀和理解經典只是達到讀者自我頓悟和修養的手段。讀者須在文本意義以及作者原意基礎上，通過觀照自己體驗，而作品的進一步的運用與發揮。這是解讀經典的最終目的。施萊爾馬赫雖然承認請者的理解總是會超越作者原意，但他最終將讀者理解到的新的意義歸結為作品的意義。

In China’s history of exegetics, scholars have consistently attached importance to exact interpretation of classics. Zhu Xi was the first among all the scholars who systematically elaborated on the methodology of reading and understanding. Schleiermacher was the founder of the modern Hermeneutics in the west. This essay is a comparative study of their conceptions of Interpretation. Zhu Xi considered the explanation of the meaning of the text as the first objective of the explanation of classics. In his opinion, the very meaning of the text underlies the text, and it is not advisable to seek the meaning of the text from beyond the text. The ultimate effort Zhu Xi made to interpret classics was to establish an explanatory boundary for each of the main characters. His methodology of understanding the meaning of the text is characteristic of both the methodology of analysis and that of synthesis. Schleiermacher places explanation of the original meaning of text in the prior position too. This method is the analysis of grammar. And, the original meaning of text is expounded by way of sentence (parts) and text (the whole) in circle of understanding. As the text can in fact be explained in a variety of ways, therefore Zhu Xi believed that understanding the meaning of the text can only be regarded as the basis of the author’s original intention, and people should self-examine their daily events in line with the context so as to understand the original intention of saints. Schleiermacher announced that the author’s original intention is the fundamental purpose of explanation, and his method is a psychological “transform of sentiments”; Zhu Xi thought that reading and understanding classics is only a means of the reader's self-comprehension and self-accomplishment. The reader’s comprehension of the meaning is his further application and elaboration made on the contrast with his own experience and on the basis of the meaning of the text and the author’s original intention. This is the ultimate objective of reading classics with comprehension, for what saints of different times have said is only a sprout, and it is the fresh meaning the reader comprehends that is the expansion of the author’s original intention and the very meaning of the text, which grows from the reader’s personal application of the saints’ principles, and implementation of the principles directed by what the saints have said. Schleiermacher admits, although the understanding of the reader can surpass the author’s original intention, he finally considered that the new meaning by the reader is summed up in the meaning of text.