明治以来,日本在欧亚之间的“脱”“入”反复,给学界造成了日本近代化论在“时空”定位上的两难印象。由于许多日本学者直认“脱亚入欧”为“脱儒入欧”而忽略了在日本早期近代化中极为重要的“脱儒入法”阶段,加之日本近代化的巨大成功使日本明显感到欧美诸国已“无可学者”,因此,在日本的近代化论中又不时出现“东西拒斥”、“双向脱离”的理论倾向。但是,日本文明的非原创类型,使它不可能真正摆脱原创文明对它的永恒影响,而一旦回归自身,就无法不遇到中国。这也是“儒教学习论”在后现代日本开始复兴的原因和意义所在。 Since the Meiji period, Japan’s “taking off” and “entering” repeatedly between Eurasia and Japan have caused academic circles the dilemma of positioning Japan’s modernization theory in terms of “time and space.” Since many Japanese scholars have admitted that “taking Asia from Europe into Europe” as the goal of “eliminating Confucianism and entering Europe” and ignoring the crucial stage of “debating Confucianism and integrating Confucianism into the law” in early Japanese modernization, coupled with the great success of Japan’s modernization, Japan clearly felt As Europe and the United States have become “no-learners,” there are occasional theoretical tendencies toward “rejection of things in the West” and “separation in two directions” from time to time in Japan’s modernization theory. However, the non-original type of Japanese civilization makes it impossible for it to truly get rid of the eternal influence of the original civilization on it, and once it returns to itself, it can not fail to encounter China. This is why “Confucianism Learning Theory” started to revive in the post-modern Japan.