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中国文化中理想与现实的矛盾,是和谐精神与竞争意识的对立。前者主张仁义,后者主张争利。虽然仁义的落实需要知识与事功,但由于道德和知识事功的内在冲突,即德性主体与知性主体、仁义与争利的对立,儒家的内圣之学长期存在轻智与贬功的倾向,不能直接开出外王。牟宗三先生良知坎陷说,为基于中国文化开出科学与民主做出了努力。儒家关注的是人类永恒价值,但现实是残酷的。面临理想与现实的巨大矛盾,传统儒家需要经过曲折和悖论,认可知性主体的独立和争利的价值,方能开出外王。但这种新的学说面临着突破儒学边界的困境,故需要区分理想(终极)的儒家与现实(坎陷)的儒家。
The contradiction between ideal and reality in Chinese culture is the antithesis of the spirit of harmony and competition. The former advocates benevolence, the latter advocates for profit. Although the implementation of benevolence and righteousness needs knowledge and meritorious deeds, due to the inherent conflicts between morality and intellectual merits, that is, the opposition between virtue and intellect, Tendency, you can not directly open the outer king. Mr. Mou Zongsan conscience said that he has worked hard to launch science and democracy based on Chinese culture. Confucianism is concerned with the eternal value of mankind, but the reality is cruel. In the face of the huge contradiction between ideal and reality, traditional Confucianism needs to pass the twists and turns and the paradox and recognize the value of independence and profiteering of the intellectual subject before it can be claimed as a foreign king. However, this new theory faces the dilemma of breaking through the boundary of Confucianism and therefore needs to distinguish between the ideal (ultimate) Confucianism and the reality (trapped) Confucianism.