"Scholars are determined to follow Dao." Confucianists conform to "Dao", which transcends their realm of cognition. "Dao" is inevitably represented through the medium of the "studies" on Confucianism. Therefore, the Confucian Hermeneutics as the ultimate concern for the Confucianists is designed to be Existential Hermeneutics from the very beginning, part of which is the Technical Hermeneutics. When Zhu Xi set a self-evident Absolute Presupposition for the benevolent Dao with his hermeneutics about "heart-nature-reason", the ultimate concern in Confucianism which the Confucianists had been seeking was fully established on an ontological sense. The piety and veneration contained in it might enlighten the contemporary academics and thoughts on beliefs.
Key Words: Confucian Hermeneutics; Crisis; Ultimate concern; Zhu Xi
"Shi zhi yu dao," le "dao" et le confucianisme et au-delà même, la présentation du "dao" sera inévitablement la capacité de compter sur "par les médias. Par conséquent, concernant quant à la préoccupation ultime des classiques l'herméneutique confucéenne, depuis le début de la série, c'est qu'il ya des théories herméneutique, c'est plutôt que de simplement sur les compétences herméneutique. Lorsque l'interprétation de la raison des conceptions de Zhu Xi "pour le chemin de la vertu et de définir la base absolue pour un ensemble de soi du confucianisme, des lettres confucéens a cherché à construire dans le sens ontologique d'y terminer par la préoccupation ultime. L'implication de ces crainte pieuse, ou peut être une révélation de penser académique d'aujourd'hui et de la foi.
Mots Clés: Interprétations du classique; Dangers; Attachement finale; Zhu Xi
"Ultimate concern" is one of the core concepts of the theology of the Tillich culture. Its purpose is to hold together the human existence and give meaning to the human life. In this sense, the ultimate concern is a kind of belief in man's life.
Since the Spring and Autumn Period of China, the concept that "scholars are determined to follow Dao" has been an established inner value for Confucianists. When being entitled as a "scholar", a Confucianist should also undertake the value and responsibility related to the title.
However, as Chinese is a kind of ideographical writing system, "Dao" is inevitably represented through the medium of the "studies" on Confucianism. Dao is spread through scripts, and the ultimate reason for being a Confucianist is fallen upon "studies" on Confucianism. The "studies" on Confucianism, as the scripts representing "Dao", can integrate all the potential destinations and establish a complete world of meanings in the ultimate pursuit of Confucianists for "following Dao". The belief of Confucianists on "Dao" equals their belief on the "studies" on Confucianism. Their knowing Dao, spreading Dao and following Dao finally became their understanding about and spreading of the hidden meaning of the "Six Classics", because "articles are like this, and nature and the natural law are nothing else as well" (Gu, 1987, p.822).
In this way, the Confucian Hermeneutics as the ultimate concern for the Confucianists is designed to be Existential Hermeneutics from the very beginning, part of which is the Technical Hermeneutics'. In those eras when "scripts were lost and Dao was covered", the "studies" on Confucianism were usually considered as mastery of knowledge, such as refinements of wordings, or were used as tools, such as the period of the "imperial exams" when Confucianism was the only standard for judging scholars. At that time, the "studies" on Confucianism already lost the meaning of being the belief of life for Confucianists. The question that Confusion Hermeneutics had to face in those eras should be: For such a Hermeneutics which should be regarded as a belief of life, what is the ultimate basis for its self-evident validity?
Before Zhu Xi, He Yan, Wang Bi and Han Yu all tried to establish an ultimate metaphysical basis for Confucianism with their different understandings about the Dao of saints. …