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东亚精神性传统不只儒家一脉,但儒家对东亚各民族政治、经济、文化性格的演进,推波助澜而甚力,倒是毋需争议的。所以考量东亚精神性传统,着重从儒家着手,大概不会有错。从20世纪的“五四”开始,儒学就有了“新”(现代)、“旧”(古典)的分野。下迄1970年代,又续有“新新”(第三期)和“新”的区别。现代儒学和古典儒学讲起来是相对而言的,却非别子立宗;新新儒学,虽然是新儒学(Neo-Confucianism)的跨前一步,好像仍要在新儒学的框架内来讲。哲学世界这一桃红柳绿相映成趣的别样意思,殊值细细品味。先来说明,为什么讲“新新儒学”。
East Asian spiritual tradition is not only a Confucian, but it is not necessary to controversy that Confucianism has contributed to the political, economic and cultural evolution of East Asian nations. Therefore, considering the spiritual tradition in East Asia, focusing on starting from Confucianism, there may be no mistake. Beginning with the May Fourth Movement of the 20th century, Confucianism had the distinction of “new” (modern) and “old” (classical). From the 1970s onward, the distinction between “new new” (the third period) and “new” continued. Modern Confucianism and classical Confucianism are relatively speaking, but non-discriminating. The Neo-Confucianism, while a neo-Confucianism, still seems to be within the framework of neo-Confucianism. Philosophical world this pink liu green side by side into a different kind of meaning, special value savor. First to explain, why say “neo-Confucianism ”.