今天,海内外的学术界仍有为数甚多的学者坚持认为,以“伦理本位主义”(或“伦理中心主义”或“泛道德主义”)为主要特色的儒家思想,不仅在历史上抑制了中国文化的发展,阻碍了中国近代化的历程,而且在当今社会发展中仍是经济、政治、法制的进步与改革的主要障碍。由此主张“彻底打破”儒家伦理中心主义的价值系统是实现现代化的基本前提(见包遵信《儒家思想和现代化》,《知识分子》1987年冬季号)。另一方面,检讨五四以来具有开放心灵的现代儒家的学术进路,其态度是既强调保持儒学基本价值的认同,又希望使儒学经过转化或发展成为可以包容或开出科学与民主的新体系(参见韦政通《当代新儒家的心态》,《中国论坛》,1982.10)。其他关心儒学发展的学者也是从这些方面要求儒学实现创造性的转化和调整,以至更有学者具体地提出了形上学、认识论、伦理学乃至政治模型方面的新设 Today, there are still many scholars in academia both at home and abroad who insist that the Confucianism featuring “ethical egalitarianism” (or “ethnocentrism” or “pan-moralism”) has not only historically suppressed The development of Chinese culture has hindered the course of China’s modernization and remains a major obstacle to the progress and reform of economy, politics and the legal system in today’s social development. Thus advocating “thoroughly breaking” the value system of Confucian ethics is the basic premise of realizing modernization (see Bao Zunxin’s “Confucianism and Modernization”, “Intellectual Winter 1987”). On the other hand, to review the academic approach of the modern Confucianism that has enjoyed an open mind since the May 4th Movement has its attitude that it not only emphasizes the identification of the fundamental values ​​of Confucianism, but also hopes to transform Confucianism into a new one that can embrace or open up science and democracy System (see Wei Zhengtong “Contemporary Neo-Confucian mentality”, “China Forum”, 1982.10). Other scholars concerned with the development of Confucianism demanded from these aspects that Confucianism should realize creative transformation and adjustment, and even more scholars put forward specifically the new set of metaphysics, epistemology, ethics and even political models