Abstract：The fusion of theology and the study of Confucian classics is one of the important characteristics of the interpretation of Confucian classics in the Han Dynasty. DONG Zhong-shu employed “ Tian Ren Gan Ying (interaction of heaven and man)” to interpret the Confucian classics, which licked off the trend of interpreting classics from theological perspective. MENG Xi and JING Fang sanctified the Confucian classics with the image-numberology of yi tradition, and made the image-number model, which advocated human conducts should be in conformity with the dao (principles) of heaven and used eight trigrams to represent everything in the universe, an important way for people in the Han Dynasty to understand the world. “Chen Wei” introduced “jing (classics)” into “wei ( divination)” and Bai Hu Tong Yi was compiled and published by imperial order, which made theological interpretation of classics even more prevalent in the Han Dynasty. This trend should be an important product of the fast development of New Text Confucianism, and a result of the expostulation tradition in politics of the Confucian scholars in the Han Dynasty. However, its inherent over-interpretation and inability to fulfill the high ideals of serving the country is predestined to its weak vitality, and made it hard to be handed down to later generations.
康宇. 论汉代儒家经典诠释中的神学路向[J]. 《深圳大学学报》（人文社科版）, 2015, 32(4): 25-30.
KANG Yu. Theological Interpretation of the Confucian Classics in the Han Dynasty. , 2015, 32(4): 25-30.
2015, Vol. 32 
粤公网安备44030502007936号