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日本江户时代思想家荻生徂徕以反训读之“唐音直读”的汉文经典解读法而著称于世。然而假如仔细考察其两部有关汉文解读的著作《训译示蒙》和《译文筌蹄》即可发现,徂徕青年与中年时代的汉文解读主张不尽相同。《译文筌蹄》中所述以“唐音直读”为最优,以“译文之学”为退而求其次的解读方法是作者中年后的主张。而《训译示蒙》中显示荻生徂徕出仕及与“古文辞”相遇前的汉文解读方法是一种训读的改良,即在训读的框架内用接近当时口语的日语“俗译”汉文。这种早期汉文解读论适应了17世纪后半叶崛起的新兴町人阶层对“新文化”的需求,并为汉诗文的日本化奠定了基础。
The Japanese Edo period thinker Ogata 徂 徂 徕 to learn anti-reading “Tang Yin direct reading ” of Chinese classics interpretation method is known to the world. However, if one carefully examines two of his books on Chinese reading, “Simultaneous Interpretation of Scripture” and “Translation of Scripture,” it can be found that there are different interpretations of the Chinese language between young and middle-aged people. The interpretation method of taking the direct reading of Tang Yin as the best one and seeking the second of the translation of the study of the translated text is the author’s middle age claim. However, the interpretation of Chinese reading before the meeting of “Ode to Shimeng” and “Ancient Chinese Ci” is an improvement in reading, that is, in the framework of training, Custom translation “Chinese. This early Chinese reading theory adapted to the needs of the ”new culture" by the emerging urbanites emerging from the second half of the 17th century and laid the foundation for the Japaneseization of Chinese poetry.