儒家思想的核心本具有道体与德用两层含义。孔子说《易》有易简、不易、变易三意,不易、易简即指道体,变易指德用。《大学》、《中庸》对儒家明体达用的传统,尤其具有承上启下的重大作用。惟后代学人大多以修齐治平经世致用为信条,殊少究心于格致诚正之道体潜修默证。但尽管如此,儒家传统由于宋明诸大儒的阐发,孔颜心传道体仍得到了开显,体用兼赅的学统亦不绝如缕。当代新儒家的学问走向各有偏差,均应回到道体与德用合一的立场上来重新谋求发展。易言之,尊德性与道问学,二者必须体用兼赅。明体达用,依用见体,明体不能不格致诚证,达用则以修齐治平为目的,《中庸》所谓“博博渊泉”的文明成就,必须经此路径始能臻至。 The core of Confucianism has two meanings of Taoism and virtue. Confucius said “easy” easy to Jane, not easy, easy to change, not easy, easy to refer to Road, easy to change means easy to use. The traditions that “the university” and “the doctrine of the mean,” which are used by Confucianism in particular, have a great bearing on the future. However, most of future generations of scholars to repair Qi Zhi Ping Shi Shi for the use of creed, with little emphasis on the integrity of the Road to the pure moral subliminally. However, despite Confucian tradition, due to the elucidation of Confucianism in the Song and Ming dynasties, Confucianism still has its own preaching tradition. The contemporary Neo-Confucianism should deviate from its own learning direction and should return to the position of morality and morality to seek development again from the standpoint of unity. In short, respect for virtue and Taoism, both must be used in harmony. The Ming dynasty, in accordance with the use of the body, can not be unidentified to the integrity of the body, to achieve the purpose of repair Qi governance, “the golden mean” so-called “Bobo Yuanquan” of civilized achievements, this path must be able to Reached.