荻生徂徠(1666-1728)是德川儒學史上最重要的代表人物。他的思想被視為具早熟之現代性，然而其具開創性的儒學學說實與其翻譯方法論息息相關。故本文的主要課題是把翻譯視為一種學習漢文之方法，並從此一角度來探討訓讀和批判訓讀的徂徠之翻譯方法論。相對於過去從近代中國學、近代語言學或後現代語言論的觀點對訓讀及徂徠之翻譯方法論所做的研究，本文側重於考察訓讀與徂徠之翻譯方法論與漢字之特性和日本德川時代前期之漢文研究的關聯。亦即把訓讀和批判訓讀的徂徠之翻譯方法論放置於整個東亞漢字圈中的漢文學史脈絡來檢討。特別看重於釐清、說明徂徠批判訓讀之後所提出的「譯文之學」、「崎陽之學」、看書論等三種翻譯方法論及三者之間的關係，並將以論述訓讀和批判訓讀的荻生徂徠之翻譯方法論在東亞漢文學史及日本思想史中的意義。

Ogyū Sorai (1666-1728) was one of the most influential Confucians of the Tokugawa period. His criticisms of Song Neo-Confucianism and his reinterpretations of the Confucian classics led him to formulate an innovative Confucian theory, which has been considered modern before its time. The Confucian theory of Ogyū Sorai was created not just in connection to his criticisms of Song Neo-Confucianism, but also in relation to his criticisms of "Kundoku (訓讀)" and his translation theory more generally. In fact, this problem has been well-researched. Most research on this topic, though, discusses it through modern linguistics or postmodern theories of language. In this paper, however, I attempt to examine his criticisms of "Kundoku" and his translation theory in the context of the "Kanbun learning (漢文學)" history of East Asia. I take this approach because his translation theory deals not just with the spoken languages of China and Japan, but also concerns the writing and learning of "Kanbun" in pre-modern Japan. I will survey the history of "Kundoku" and "Kanbun learning" in Japan, and then explain why Sorai criticized "Kundoku," and what translation theories he proposed to use in place of "Kundoku." In doing so, I will discuss the significance of Sorai's translation theory in East Asian intellectual history.