胡曉明在序龔斌《世說新語校釋》時，提出「正解與通識如何可能」的問題，並以「得意忘言」作為通識的美學向度，此一進路已納玄入美而為《世說》的解讀展開思想層面上的拓深，但筆者尤期待可以進一步運用魏晉玄學兩端的辯證性思維，使《世說》與「玄學」之間形成更為密切的連結，基於這樣的反省，本文選取「桓公入峽」、「褚、孫論南北之學」作為玄解以開新的示例。筆者針對這兩章的文本與歷來解釋展開深入的考察及精讀，從《世說》兩種傳統解讀向度─史評與文賞之得失出發，進而另闢並賦予「玄解」一後設解讀的新進路，在此脈絡下的玄解，實有別於以往扣緊清談論題的玄學，而是重回《世說》裡具體生動的人物言行，去發現玄學與生活的相濟為美，並且透過歷來解釋的不同視域，積極回應我們當下的處境與問題，以掘發《世說》與時俱進的文化潛力。面對這本兼攝文史哲的偉大奇書，筆者力圖建構世說學「史評+文賞+玄解」三合一的詮釋學，自有其合理性與必要性，尤深盼經此融舊納新的努力，使詮釋學不必成為全然假手於西學的知識型態，亦能有助於爾後中國詮釋學的深植與拓展。

When writing a preface to Gong Bin’s Shishou Xinyu Jiao Shi, Hu Xiaoming put forward the question of “how a correct interpretation and a general understanding can go hand in hand”. He based his aesthetic pursuit of a general understanding on deyi wang yan, an approach that has already adopted both aesthetic and metaphysical perspectives from which to interpret Shishuo. However, the present author particularly endeavors to utilize the dialectical thinking prevalent in Wei-Jin metaphysics, hoping to bring a closer link between Shishuo and metaphysics. This article addresses this issue by using as its examples “Huangong ruxia” and “Sun’s and Chu’s Commentaries on Nanbeixue” The present researcher conducts an in-depth investigation into and an intensive reading of the two key texts. The analysis starts from the two traditional interpretations of Shishuo – the history and the literary appreciation of the work – and it then renders a Wei-Jin metaphysical interpretation with a meta perspective. Different from the metaphysical discourse, the new approach situates reading in the context of Shishuo by paying equal attention to Wei-Jin metaphysics and life at that time. Through the multifaceted lenses afforded by different historical periods, this project actively seeks to respond to our current situation and problems, in order to explore the rich cultural potential of Shishuo, which accumulates with time. In the face of this great literary, historical and philosophical classic, the author attempts to develop a hermeneutic approach that combines history commentaries, literary appreciations, and Wei-Jin metaphysics. As such, hermeneutics does not have to rely on the Western knowledge of the subject but is being developing from within the study of Chinese literature.