【作者】 解颉理；

【导师】 曾振宇；

【作者基本信息】 山东大学 ， 专门史， 2010， 博士

【摘要】 作为儒家经典著作中最具形上思想的文献之一,《中庸》在中国思想史上有着重要的地位。历代儒者对《中庸》的诠释,形成了独具中国哲学特色的《中庸》诠释史,是中国经典诠释史的重要组成部分。引言分三节。第一节介绍西方诠释学理论的发展历程以及在创建具有中国特色经典诠释学方面做出较大贡献并对学术界产生重大影响的四位学者傅伟勋、成中英、汤一介、黄俊杰的理论,并对中国经典诠释学的建立所存在的问题进行反思。第二节为学术史回顾,通过对学术史的梳理,指出学术界对中庸学的研究存在的不足之处：第一,多探讨中庸的思想体系,缺少从纵向上把历代学者的《中庸》诠释放置到经学史、思想史演进的脉络中进行考察；第二,多采用西方的哲学分析和表达方式,缺少对中国哲学自身个性及其特质的反思,具有用西方哲学范式来诠释中国经典文本的倾向；第三,很少有学者自觉地采用西方诠释学的理论和方法来研究《中庸》文本的诠释史。本文即基于此而选择《<中庸>诠释史研究》为题,力图通过对中国历史上不同时期主要思想家对《中庸》文本诠释的梳理,来探讨经学史、思想史演进的脉络及儒家经典诠释学的特色。第三节介绍本文研究的方法及拟创新之处。第一章探讨《中庸》的成书及孟荀对《中庸》的发展。第一节探讨《中庸》的成书过程。自司马迁在《史记》中提出《中庸》为子思所作以来,一直为学界承袭,到北宋欧阳修首开怀疑《中庸》非子思所作以来就一直聚讼纷纭,许多学者如崔述、翟灏、钱穆、冯友兰等人均提出不同的看法。本文依据学术界对郭店楚简中与子思及其后学相关文献的研究,认为《性自命出》作为迄今为止所见到的关于先秦心性论的最早、最完整的文献,最有可能是《中庸》的先导。第二节为探讨《中庸》的主体思想。从天命人性论来看,《中庸》明确提出“天命之谓性”,人性的本原来自于天,将人性的道德力量归原于天之所命,从而赋予人性以道德力量,这样就将传统的天命思想进行了改造,使之与人性相通。从工夫论来看,诚首先是天道的一种表现形式,“诚者,天之道也；诚之者,人之道也。”天道之诚指自然界生生不息的规律及自然万物存在的终极根源,从而赋予诚本体论意义。同时诚也是一种至高的道德境界,人道之诚表明一种人性之善。诚的作用即是沟通天、人,通过诚,人就可以认识和体察天之道以及认识和把握人之道。可见,《中庸》以诚为核心构建了一个天道与人道相沟通、内圣与外王相连接的理论体系,基本奠定了儒家心性之学的基础。第三节探讨孟子和荀子分别以性善论和性恶论对《中庸》思想的发展。第二章探讨东汉经学大师郑玄在《礼记注》中对《中庸》的诠释。郑玄生于东汉后期,以当时流行的气化宇宙论和阴阳五行说来诠释《中庸》,如释天命为“天所命生人者也”,亦即人是由天自然所生,来自于天,即为天命。此“天”非谓先秦自然之天或道德之天,而是汉代经由董仲舒改造后的“阴阳五行”、“天人通感”之天。在“道”、“教”的诠释中突出了统治者在修饬人道、推广教化中的重要作用,也表明了生活于乱世的郑玄希望有一明君来推行教化稳定社会秩序的愿望。“唯礼能为之中”,可见郑玄是把礼视为避免过与不及、以礼制中、衡量中庸的标准,这里,郑玄突出了礼的作用。这与郑玄生活的东汉晚期社会动荡礼义荡然无存的现实是分不开的,郑玄希望以礼来整饬纲常,因此其在经典诠释中往往突出礼的价值。郑玄对《中庸》的诠释有以下两个突出特点：强烈的现实关怀,力图通过经典的诠释来表达对政治的看法；在诠释过程中也表达了企慕圣贤的愿望。在诠释原则上有以经证经的原则、今古文兼宗的原则以及文字简约的原则等几个方面。第三章探讨唐代孔颖达《五经正义》对《中庸》的诠释以及李翱在《复性书》中对《中庸》思想的阐发。唐代孔颖达主持编纂的《五经正义》是对魏晋以来五经义疏的一次系统的大整理,不仅南北经学得以统一,也使得唐初经学达到空前的高度。《礼记正义》对《中庸》的诠释,有以下诸多方面的诠释特点：一是维护儒家正统地位、重建儒家伦理道德的诠释目的；二是“疏不破注”的诠释原则；三是以体用观为指导的义理诠释；四是注重对经义、注义之推衍与发挥：五是贯融参证的诠释方法；六是引纬证经等。中唐之后,儒学复兴,《中庸》作为心性义理之学的代表性文献逐渐受到儒家学者的重视。李翱在《复性书》中主要对《中庸》的核心范畴进行新的诠释。如在性情论上《中庸》虽然内蕴的是儒家的性善论,但是《中庸》仅言“天命之谓性”,并没有明确宣示性善论。而李翱在肯定了孟子的性善论和子思的“天命之谓性”的基础上,在性情说上取得突破,建立了性情统一的学说。在对诚的诠释中,李翱以“天道”为诚,并认为人“尽性”、“复性”也是诚。这样,李翱不仅继承了传统的天人合一的理路,而且将天人合一的连接点放在“诚”、“性”两个范畴上。第四章探讨南宋理学集大成者朱熹对《中庸》的诠释思想。朱熹对《中庸》进行了系统的诠释。朱子对《中庸》的诠释以其中和说为基础。在中和旧说中,朱子以未发为性、已发为心,具有割裂心性之间的关系以及对情的忽视等方面的理论缺陷。通过“己丑之悟”,朱子形成中和新说。首先,对未发已发有新的看法。未发已发均应从“心”上来区分；其次,在朱子中和新说中“情”得到了安顿；第三,朱子在新说中增加了“主敬”之修养功夫的内容。朱子中和新说实际上就是对《中庸》中和问题的创造性诠释,同时又以中和新说对《中庸》文本进行诠释。朱子建立以理为本体的哲学体系,并以之对《中庸》进行本体诠释,对《中庸》核心范畴性、命、道、诚进行新的理学化诠释。如朱子认为“天以阴阳五行化生万物”,天即天理,天命即为天道,此为从形上言；而气成就万物之形体。由于人物之生均禀赋此天理而形成性,性即理,此性即指所禀赋之天地之性,是至善。性与道都是天理,但是由于气禀不同而形成圣人与众人之差异。在“尊德性”与“道问学”上,朱子虽然对格物致知之“道问学”功夫极为看重,但是其对于尊德性并未忽视,而是各有所重。朱子《中庸》诠释的特点有以继承和发扬儒家道统为纲领指导《中庸》诠释和以义理诠释为主、兼重文字训诂的两大诠释原则。第五章为探讨明清之际著名思想家王夫之对《中庸》的诠释。船山以其气本体论对《中庸》进行诠释,指出“天即以气言,道即以天之化言,固不得谓离乎气而有天也”,气为理的载体,理秩序乎气,理为气中之理,两者共同作用使万物化生。这样就完全否定了朱子在理气论上理先气后的观点。在朱子那里都是从理本体来谈论心、性、天,把心、性、天都最终统一到理上去。而船山则是从气本体出发来谈论心、性、天,把心、性、天都最终统一到气上去。在性命论上,最大的特点就是船山提出了“命日受,性日生”之说,从而辨证地解决了性命之间的关系。在中和性情论上,船山也与朱子有异。首先,朱熹以心统性情,已发为性,已发为情,未发之中为体,已发之中为用。而船山主张无论未发之中还是已发之中均是体。其次,朱子以未发为性已发为情,船山认为未发之时性中有情,心涵性情。再次,朱子以道心与人心、天理与人欲截然二分：船山在对《中庸》的诠释中对朱子这一观点进行了修正,指出人心之中涵有性情,性为情之体,这样人心与道心就紧密联系在一起。在船山对《中庸》的诠释过程中,有着“兼综汉宋”的诠释宗旨、实学化的诠释立场、护教学的诠释目的以及跨文本诠释等几个方面的特点。第六章探讨近代著名思想家康有为在《中庸注》中对《中庸》的诠释。康有为《中庸注》的撰著正处于甲午战争失败和戊戌变法失败之后国家危机日益加重之时。在《中庸注》中,康有为从外王学即经世致用的立场来进行诠释,阐发变革改制以自强从而挽救民族危机。同时从康有为思想发展的历程来考察,《中庸注》的著成正值康有为思想基本成熟时期,以今文经学之《春秋》三世说与《礼运》大同说,同时糅合佛学与西学建立自己的哲学体系,并以之对儒家经典进行重新诠释。康有为对儒家经典的系统诠释有以下基本立场,第一,西学中源的立场；第二,改良主义的立场；第三,政治学的立场。康有为在《中庸注》中贯彻其大同三世进化说以及进化论,如在对《中庸》“王天下有三重焉,其寡过矣乎”诠释中,康有为更是以三统三世说来解释“三重”。在《中庸注》中康有为还从人性论上证明进化与维新即是“尽人性”,为其维新改良主张增添了理论上的说服力。康有为在《中庸说》中不惜曲解《中庸》文义以申己说,阐发其改制变法理论。康有为在《中庸注》中还对孔子进行了神化和圣化。如在《中庸注》中,康有为通过对《中庸》首章的诠释,指出孔子乃受“天命”而改制。又如在对《中庸》“非天子不议礼,不制度,不考文”诠释中,康有为承袭汉代董仲舒及纬书神化孔子的手法,把孔子描绘为一个“天纵之神”,“神人惟孔子”,说孔子“为苍帝之精,作新王受命”。在康有为那里,孔子俨然成为一个受天命以拯救世人的大教主。这样,康有为把孔子说成是全体国民信仰崇敬的教主、圣人、君子、天子、素王,把孔子的历史地位推上了中国历史的最高峰。借助诠释《中庸》,康有为还阐发了其新仁学的思想。如在《中庸注》中,康有为认为仁为天德,仁也是人德；对人而言,仁即为博爱之德。显然康有为是针对当时资产阶级革命思想家所提倡的西方资产阶级的博爱学说,力图在其新仁学中调融两者的冲突；同时他还把仁看做是太平世的特征之一。康有为仁说还有一个显著的特征,那就是以西方自然科学知识来解释“仁”的含义。如在对《中庸》“仁者,人也,亲亲为大”章的注解中,康有为用牛顿力学知识来给仁下定义,“仁从二人,人道相偶,有吸引之意,即爱力也,实电力也。”以新仁学为基础,康有为还大力表彰孝道。由于身处近代社会动荡和转型时期,康有为援西入儒,采用西方近代进化论、资产阶级政治理论等学说对儒家经典进行了创造性诠释。康有为的经典诠释,对近代中国思想界、学术界影响极大,产生了极其深远的影响。总之,本文主要从学术史、思想史的的立场,借鉴西方诠释学的理论与方法,选取郑玄、孔颖达、李翱、朱熹、王夫之、康有为等对《中庸》注解较有影响的思想家,来探讨不同历史时期《中庸》诠释的主要内容及其特点。从而初步对《中庸》诠释史的大致脉络进行梳理,希望可以为当下儒家经典诠释学的创建有所帮助。更多还原

【Abstract】 As a piece of literature with the most metaphysical thoughts among Confucian classics, The Doctrine of the Mean occupies an important position in the history of thought in China. The interpretation of The Doctrine of The Mean by ancient Confucian scholars has formed the history of hermeneutics of The Doctrine of The Mean with unique characteristics of Chinese philosophy, which is also an important part of the history of Chinese classical hermeneutics.The introduction is divided into three sections. Section 1 describes the theoretical development of Western Hermeneutics; then it introduces the theories of four scholars who have made great contributions to the founding of classical hermeneutics with Chinese characteristics and have a significant impact on the academic circles:Fu Weixun, Cheng Zhongying, Tang Yijie and Huang Junjie; finally it makes a reflection on the problems during the establishment of Chinese Classical Hermeneutics. Section 2 is a review of the Academic History. Through the carding of the academic history, it points out the shortcomings existing in the research of The Doctrine of The Mean in academic circles:first, people mainly focus on the ideology of The Doctrine of The Mean, and few people have placed. Few people have placed the interpretation of this literary work into the context of classical studies and ideology. Second, people mainly use western philosophical ways of analysis and expression with the tendency of explaining Chinese classical texts with Western Philosophy. Few people have made a reflection on the characteristics and characteristics of Chinese Philosophy. Third, few scholars will study the hermeneutic history of the text of The Doctrine of The Mean with the theories and methods of western hermeneutics consciously. Based on this, this paper selects "the study of hermeneutic history of The Doctrine of The Mean" as the topic, and tries to describe the evolution context of the history of the classical studies and that of ideology and the characteristics of the Confucian Classical Hermeneutics through the carding of the interpretation of the text of The Doctrine of The Mean by the main thinkers in different period of Chinese history. Section 3 describes the misspelled method of this paper and the proposed innovations.ChapterⅠaims to discuss the formation of The Doctrine of The Mean and the development of this book by Mencius and Tsunzi. Section 1 discusses the writing process of The Doctrine of The Mean. Since Si Maqian put forth the notion that The Doctrine of The Mean was created by Zi Si in Historical Records, many scholars had adopted this idea for many years. However, Ou Yangxiu in Northern Song Dynasty suspected whether it was created by Zi Si, and then it had been debated by many scholars, such as Cui Shu, Zhai Hao, Qian Mu and Feng Youlan, who put forward many different opinions. Based on the relationship of literay studies, this paper believes that Xing Zi Ming Chu of bamboo slips was the earliest and most complete literature about the theory of the mind in early Qin Dynasty. So far and probably it was the primary form of The Doctrine of The Mean. Section 2 is the main ideology of The Doctrine of The Mean. It clearly suggests that the human nature is endowed by the heaven and the moral force of human nature is originated from the order of Heaven. The Heaven gave the moral force to the human nature in the way it created everything in the world, so that the traditional thought of Heaven could be transformed and opened up with huamn nature. From the perspective of the efforts theory, whose essence is sincerity, it is believed that sincerety was a kind of expressive form. Sincerity is the Way of Heaven. It is also Man’s Way. Sincerety of Heaven refers to the laws of endless natural world and the ultimate source of the existence of natural world, which was considered as the significance of noumenon theory. Meanwhile, sincerety is also a high moral realm, and the humanity sincerety indicates a kind of good human nature. The function of sincerety is to communicate Heaven with the human and through sincerity, a human being can come to know and understand Heaven Sincerety. Therefore, The Doctrine of The Mean, with the sincerety as the core, constructs a theoretical system which links up Heaven Sincerety and Human Sincerety and connects internal saint and outside king. This system laid a foundation for the Confucian learning of mind. Section 3 explores the ideological development of The Doctrine of The Mean, including Mencius’The Theory of Original Goodness of Human Nature and Tsunzi’s The Theory of Original Evil of Human Nature.ChapterⅡdiscusses the interpretation of The Doctrine of The Mean in Correct Meanings of Annotation of Rites by Zheng Xuan of Eastern Han Dynasty. Zheng Xuan was born the late years of the Eastern Han Dynasty. His interpretation of The Doctrine of The Mean involves the Theory of Vital Energy Filled Universe, and the Theory of Yin-Yang and Five Elements in popular current times. The interpretation of Destiny is "the mandate of heaven is human nature". The human being was born by Annotation of Rites by Zheng Xuan of Eastern Han Dynasty. Zheng Xuan was born the late years of the Eastern Han Dynasty. His interpretation of The Doctrine of The Mean involves the Theory of Vital Energy Filled Universe, and the Theory of Yin-Yang and Five Elements in popular current times. The interpretation of Destiny is "the mandate of heaven is human nature". The human being was born by Nature the Destiny comes from Nature. "The Nature", not Natural heaven or the Moral heaven of the pre-Qin days, but the Nature of" Yin-Yang and Five Elements" as from " Heaven and Man of Synaesthesia" of reformation by Dong Zhongshu. His interpretation of the "Dao", "Taoism", had an important groundbreaking role in modifying humanity and carrying out extension of cultivation by ruler. It also shows that Zhuang Xuan, whom lived chaotic times, hoped sagacious king would carry out extension of cultivation from chaotic times to social stability, "just propriety can be the Mean". Therefore, Zheng Xuan is to propriety as for avoiding short-middle-beyond, courtesy coming into the Mean, Measurement of The Doctrine of The Mean’s standard. This, Zhuang Xuan foreground the role of propriety. It is no separeate that Zheng Xuan whom lived chaotic times in Eastern late years that no propriety. Zheng Xuan hoped that change the status of the Constant Virtues by propriety. Therefore, Zheng Xuan foreground value of propriety in the interpretation of classics. Zheng Xuan’s interpretation of The Doctrine of The Mean had some groundbreaking characteristics. One is strongly concern for reality, attempting through the interpretation of classics expressing view of politics. And also expressing admire of the talents in the interpretation. In the interpretation overall mixed ancient prose in principle and words simplicity in principle of aspects.Chapter III discusses the interpretation of The Doctrine of The Mean in Correct Meanings of The Five Classics by Kong Yingda of Tang Dynasty and the ideological description of The Doctrine of The Mean in the Paper of Restoring Human Nature by Li Ao. Correct Meanings of The Five Classics by Kong Yingda of Tang Dynasty is a systematic carding of the meanings of the five classics from the time of the Wei and Jin Dynasty. It not only helped realize the unification of the classical studies between the southern and northern schools, but also helped the classical studies reach an unprecedented height in the early Tang Dynasty. The interpretation of The Doctrine of The Mean in Correct Meanings of The Book of Rites, maintained the status of Confucian orthodoxy and reconstruction of the Confucian ethics as its purpose of interpretation; with "Persuasion should not surpass notes" as the principle of its interpretation. Guidance in substance and function of concepts on argumentation and interpretation, the interpreting methods of Confucian Classic Argumentation and annotation of deduction and exertion, integration and reference, and so many aspects of the interpreting characteristics. After the Confucian revival in the Middle Tang Dynasty, The Doctrine of The Mean has drawn the attention of Confucian scholars gradually as the representative literature of philosophical connotations studies of disposition. Li Ao mainly made a new interpretation on the core category of The Doctrine of The Mean in his Paper of Restoring Human Nature. For example, as to the theory of disposition, although the Confucian theory of original goodness of human nature is intrinsic in The Doctrine of The Mean, this book has made no clear declaration with the only statement of "The human nature is endowed bu the Heaven". While Li Ao made a breakthrough in the theory of disposition on the basis of affirming the Mencian theory of original goodness of human nature and eastbalished a unified theory of disposition. As to the interpretation of sincerety, Li Ao thought of Fatality as the sincerety, and he also believed that "to one’s heart" and "renaturation" were also sincerety for human. In this way, Li Ao not only has inherited the traditional thoughts of unification of Heaven and Human, but also has placed the connection point of unification of Heaven and Human on the areas of "sincerity" and "humanity".Chapter IV discusses about the interpretation of The Doctrine of The Mean by Chu hsi whom is the comprehensive expression of Chinses classical culture of Southern Dynasty. Chu hsi carry out the interpretation of system. The beasment of The Theory of the Mean and Harmony for The Doctrine of The Mean. In Zhong-He Old Theory, Non-germination is Nature, versus Germination is Heart. With separate bewteen "Nature and Heart" of relationship, and Emotion to be ignored and so on. Through "Apperception of one’s own defects", The Forming of the Zhong-He New Theory by Chu hsi. First of all, the new view on Non-germination versus Germination. Both of Non-germination versus Germination are distinguish from "Heart"; And secondly, undisturbance of the "Emotion" in Zhong-He New Theory by Chu hsi; Third, add to "the main idea of respect" cultivation of capability. Actually, Chu hsi’s Zhong-He New Theory are creativity for the interpretation on The Doctrine of The Mean. And meanwhile, to the interpretation on the versions of The Doctrine of The Mean by Zhong-He New Theory. Chu hsi established Philosophical system with principle on Noumenon, and interpreted on the versions of The Doctrine of The Mean; as new Neo-Confucianism interpreting "Nature", "Destiny", "Taoism”,”Sincerity" by the core category of The Doctrine of The Mean. Such as, Chu hsi think "Yin-Yang and five elements fostering myriad things", Nature is the theory of justice; Destiny is the Way of Heaven, just from the metaphysics; however, "Spirit" accomplish All-things of physique. Because living of people forming the Theory of Justice with endowment, Nature is Justice, the Nature is the born Nature with endowment-the highest good. Both of Nature and Taoism are the Theory of Justice, but On the differences between the sage and ordinary people because of the differences of "Bing Qi". On the pursuing virtue and seeking for knowledge, Chu hsi paid attention to theory of Ge Wu Zhi Zhi of accumulating one’s knowledge, but promoting virtue is not only to be ignored, but it is a Duty plus Respicere. The interpretation on The Doctrine of The Mean have inheritance and development of Confucianism as the orthodoxy, and the main of interpretation in philosophical connotations, and secondary explanations of Chinese characters in ancient books on two principles.Chapter V discusses the interpretation of The Doctrine of The Mean made Wang Fu-zhi, who is the comprehensive expression of Chinese classical culture in Ming-Qing Dynasty. Chuan Shan interprets The Doctrine of The Mean based on his ontology, nature of spirit made. The way of principle and spirit, interaction between two candidates to myriad things foster. Complete negative on view of from Chu Hsi’s Liqi theory. The Heart, the Nature, the heaven from Chu hsi’s principle, and all the principle to come up. And another way, Chuan shan discuss the Heart, the Nature, the Heaven, all things come up to Qi. In the ontology of Qi, all the best characteristics, Chuan shan put forward "The Mandate of Heaven is Human Nature, Interplay between Man and the World" of the theory. And dialectical solved the relation of the Destiny and the Nuture. The harmony of the human nature and life theory, the differences between Chu hsi’s and Chuan shan. First of all, Chu hsi’s mind combines nature with emotion. Non-germination is the Nature, versus Germination is the emotion. The harmony of non-germination’s aspect and versus Germination’s uses. However, Chuan shan’ opinion, no matter what the harmony of non-germination or versus Germination are all the Aspect. And secondly, Chu hsi’s Non-germination is the Nature and versus Germination is the emotion. Chuan shan thought Non-germination is the Nature, emotion of the Nuture, the Nuture from the Heart. Third, Chu hsi’s desire dimidiate method of Moral mind and Human mind, natural truth and human. Chuan shan, The Doctrine of The Mean of the interpretation. All-round Han and Song of the interpretate aim, Lexicalization of the interpretate position, conservation education of the interpretate aim, cross-textual interpretation and systematic interpretation, and some aspects characteristics. ChapterⅥdiscusses the interpretation of the Note on Doctrine of the Mean made by Kang You-wei the famous thinker of modern times. His interpretation of the Note on Doctrine of the Mean came about just after the failure of Sino-Japanese War of 1894-1895 and Reform movement of 1898 when the nationalism was increasing. Contribution to the country and society by applying personal knowledge, Kang You-wei carried out his interpretation from the realization of a personal values position and clear changes in conversation to self-improvement in order to save the national crisis. Meanwhile, through the examination of the course of Kang You-wei’s ideas development, the finish of Note on Doctrine of the Mean was around the time when Kang You-wei ideas basically matured to The Spring and Autumn:Theory of "Great Harmony and Three Epochs" and LI YUN:Theory of Great Harmony. While they were mixed together with Western and Buddhism, they built their own philosophy system and re-interpreted the Confucian Classics. Kang You-wei systematic interpretation of the Confucian classics contains the following basic positions, first the Western from China position, second reformist stance and third, the position of political science. In Note on Doctrine of the Mean, Kang You-wei carried out theory of Three Unification Learning and Three Epochs. Such as in the interpretation of Note on Doctrine of the Mean, there are three important things than carry on his widowed almost. Kang You-wei explained the "Triple" by three-commissionⅢ. In Note on Doctrine of the Mean, Kang You-wei proved evolution and Reform to be "the best of human nature", from the theory of human nature. Its persuasive advocating of Reform and Improvement was added. In order to set forth his own idea Kang You-wei even distorted the actual context at "moderate", as a cost to testify his theory of restructuring and translation. Kang You-wei also deified and sanctified Confucius in Note on Doctrine of the Mean. In Note on Doctrine of the Mean, Kang You-wei, through the interpretation of the first Chapter in Doctrine of the Mean pointed out that Confucius was subject to destiny and made restructuring. Another example, in the interpretation of Doctrine of the Mean, "non-propriety no emperor, no system, created the text". Kang You-wei, inheriting the way Dong Zhong-shu and Weishu of DongHan Dynasty deified Confucius, described Confucius as a "Vertical day God" " God but Confucius " and called Confucius the essence of God, Gang, as the new king ordered. In his view, Confucius was a holy leader honored by destiny to rescue the whole world. Thus, Kang You-wei described Confucius as a leader, saint, emperor, Prime King to be respected by all people. The historical status of Confucius in Chinese history reached the highest peak. Through the interpretation of the Doctrine of the Mean, Kang You-wei also expounded upon his idea about new Benevolence. As in Note on Doctrine of the Mean Kang You-wei referred to benevolence as a God moral as well a human moral; on the people benevolence the moral of universal love. He managed to harmonize the conflicts between the two pointing at the universal love theory of Western bourgeois advocated by the bourgeois revolutionary thinkers. At the same time, he viewed benevolence, as one of the features of peaceful world. Another significant feature of Kang You-wei You-wei benevolence theory is to explain the "benevolence "means based on Western scientific knowledge. For instance, in the Chapter notes of the Doctrine of the Mean, "Benevolent person always cares for others, filial piety is first", Kang You-wei defined benevolence using the knowledge of Newtonian Machaics, " benevolence means to love others". Based on the new benevolence theory, Kang You-wei also commends filial piety in a great deal. Living in the term of unrest modern society and transitions, Kang You-wei made creative interpretations to the Confucian classics by introducing Western to Confucius and adopting Western modern evolution theory and bourgeois political theorie. Kang You-wei’s perfect interpretation had a great effect on the realism of ideology and academic circles of modern China, having a very profound impact.In short this article discusses the positions of the academic history and intellectual history of interpretations of the Doctrine of the Mean. It consults the theories and methods of Western interpretation by choosing several thinkers who have had a great impact on the interpretations of the Doctrine of the Mean and discusses its main content and characteristics. Thus it is organizes the general context of those interpretations historical in relation to the Doctrine of the Mean, hoping this will offer aid to the creation of interpretation theory of current Hermeneutics of Confucian Classics School.更多还原