本文分析荻生徂徠對《論語》的解釋，指出徂徠之《論語》學基本上由三個支點架構而成：「道」、「聖人」與「六經」。在徂徠的《論語》學中，孔子的「道」被解釋為堯、舜、禹、湯、文、武、周公等七位政治領袖兼文化英雄所建構的「先王之道」。其次，孔子畢生所企慕的「聖人」，在徂徠筆下也成為「法天」的「先王」。「聖人」是人間秩序的創建者，但是，「聖人」之「制作」禮儀政刑等政治設施，却有其天道的或宇宙論的根據。復次，所謂「聖人之道」（也就是「先王之道」），主要載於《六經》之中，《六經》乃孔子所學習之經典，其位階在《論語》之上。總而言之，徂徠這一套由「道」、「聖人」與「六經」這三個支點架構起來的《論語》解釋學，確實自成體系。 本文最後指出，荻生徂徠的《論語》詮釋是一種作為政治學的經典詮釋學。這種類型的詮釋學深具「實學」的特質。詮釋者在經典解釋中寄寓心曲，將他們對現實的主張融入於經曲解釋的事業之中。

This article discusses Ogyū Sorai's interpretations of the Analects. It has been argued that the Tao (道), the sage (sheng-jen 聖人) and the Six Classics (六經) constitute the tripartite structure of Ogyū Sorai's hermeneutics of Analects. Confucius' Tao was taken by Sorai as “the way of former kings,” namely, Yao, Shun, Yü, T'ang, King Wen, King Wu and Duke of Chou. The sages in Confucius was taken by Sorai as the creators of the political institutions. All the Tao of the sages was recorded in the Six Classics which is prior to and more important than the Analects. In conclusion, we insist that Sorai's hermeneutics of the Analects exhibits the characteristics of praxis hermeneutics. In Sorai's hermeneutics as politics, his project for the present and the future had been merged into his interpretations of the classics.