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现代新儒学的发展,经梁漱溟到熊十力已经在比较完全的意义上提出了问题,后来的发展只是在于如何说明和解决问题。此问题可以表述为两个不同的层面:一是普遍的人性层面的“人之所以为人”的问题,也就是人的存在及其本质,人的信念、价值、终极意义及其自我实现问题;二是关涉到文化的特殊性的“中国人之所以为中国人”的问题,亦即与中国历史文化的精神特质相关联的中国文化的现实出路和发展方向问题。梁漱溟将此归结为“人生问题”和“中国问题”,把两方面的问题分别纳入到佛、儒两家的意义结构中;而熊十力及其后来者们则立足于传统儒家“内圣外王”的义理纲维和思想架构本身来回答和说明上述问题。
The development of modern Neo-Confucianism, Liang Shuming to Xiong Shili has put forward the problem in a more complete sense, the later development only lies in how to explain and solve the problem. This problem can be expressed in two different levels: First, the problem of “human being is human” at universal humanity level, that is, the existence and essence of human beings, the beliefs, values, ultimate meanings of human beings and their self-actualization; The second is related to the cultural specificity of the “Chinese people are Chinese” issue, that is, with the spirit of Chinese history and culture of Chinese culture, the reality of the way out and development issues. Liang Shu-ming summed it up as “the question of life” and “the issue of China,” and put the two aspects into the meaning and structure of Buddhism and Confucianism respectively. However, Xiong Shili and his followers are based on the traditional Confucianism “ ”Sense of principle and thought structure itself to answer and explain the above issues.