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本文旨在对于多年来所提“道的错置”做一销解，首先指出“良知学”与“父权压迫”、“专制威权”的异化关联；其次，进而阐明了“良知的自我坎陷”之理论，并未清楚区分“理论的次序”、“发生的次序”与“学习的次序”之异同；再者，又点明了从“心性修养”到“社会实践”之问题，强调须得由“主体性”，更而及于“生活世界”一概念。指出牟宗三先生之开出论乃是一儒学知识化的前提，此是一咒术型的转出。之后，我们由一精神病理史的深度理解，指出由“孔子到阿Q”是一严重的异化。本文以为当留意一存有发生学的方法来思考问题，儒学不停留在本体的唯心论，更而有其方法的唯物论向度之开启。最后，强调须得解开“本质主义”的思维方式，让儒学来参与、调整现代化，并且也让现代化来调整、参与儒学。
This article aims to make a marketing solution to the “Tao misplacement” mentioned over the years. Firstly, it points out the alienation relation between “conscience” and “patriarchy oppression” and “authoritarian authority”. Secondly, The theory of “trapping” did not clearly distinguish the similarities and differences between “the order of theory”, “the order of occurrence” and “the order of learning”; furthermore, it pointed out the problem from “spiritual cultivation” to “social practice” By “subjectivity”, but also in the “life world” concept. It is pointed out that the opening-up theory of Mou Zongsan is a prerequisite for the intellectualization of Confucianism. This is the transfer of a curse. After that, we learned from the depth of a history of psychopathology that it is a serious alienation from Confucius to Ah Q. This article thinks that Confucianism does not stop in the ontology’s idealism, but also opens up the way to the materialism of Confucianism. Finally, it emphasizes the need to get rid of the “essentialist” way of thinking, let Confucianism to participate in and adjust modernization, and let modernity adjust and participate in Confucianism.