In 1926, the 17-year-old Tang Junyi admitted to Peking University, where he heard of Liang Qichao, scholars such as Hu Shi and Liang Shuming everyone's speech or courses. Hu praised the attitude of Western culture, Tang Junyi almost from the outset that the offensive, while Liang Shuming advocated by Confucian ideas and conservative views, said a considerable appreciation, the influence of Liang Shuming very well. The following year, Tang Junyi go to the Philosophy Department of Nanjing Central University, where she studied with the United States and field Fang Yongtong, learn from their western philosophy neorealism. Central University in his study period, the well-known Neo-Confucianism Xiong Shili representatives went to preach his new Consciousness-only school of philosophy, Tang Junyi also affected by his not small.
Taught in the mainland, the Tang Junyi Although the similarities and differences between Chinese and Western Philosophy conducted comparative studies, and has the author, "Comparison of Chinese and Western philosophy papers," but the main focus of his scholarly research in philosophy of life and moral issues, has not yet demonstrated it later obvious tendency of Neo-Confucianism. During this period, in his view, the fundamental life in mind, or in spirit. Because from the outside, although there is real substance, but from the inside to see, it is the existence of the spirit. Compared with the spirit and the body more representative of the "self." Therefore, the heart is to dominate the body, while the body is just a shell of the heart. Based on this understanding, he has all the activities of people are seen as the heart of activities, mental activities. He pointed out that the purpose of life is not the pursuit of happiness, not to satisfy the desire, nor in order to enrich the lives of the broader, and should be self-realization. The greatest happiness in life, is simply the spirit of the activities of the well-being. People should keep to the spirit of small ruminants to taste the meaning of life to seek the wisdom of life, so that their souls for the truth will always have a new found joy. At the same time, people do not lament their disappointment, but we must have the courage to overcome their own troubles, not to their own happiness as the carnival, and to stand up to life狂澜.
Tang Junyi to Hong Kong after the Chinese and Western cultures as a result of direct feel intense conflict, the focus will be learning step by step up to the cultural issues. Through self-examination of traditional Chinese culture and Western culture study and direct experience, he felt that traditional Chinese culture should address the "New" issue. The fundamental difference between the Eastern and Western cultures, the Tang Junyi explore in our predecessors on the basis that the Chinese culture重人, heavy loads of Western culture; moral importance of Chinese culture and art, Western culture great importance to science and religion;重人Lun Chinese culture, Western culture re - personal freedom; Chinese culture thread re-unification, while Western culture is re-sub. Specifically, he explained, the Chinese ideology and Western ideology different places, the key lies in China's early special emphasis on thinking "person" concept. Six Confucian classics is China's earliest classic, six by the main speaker is the "humanitarian." China also stresses the classic days, but the ancient Chinese-speaking days, it is important to rule calendar, when tomorrow. This and the West, or India's religious fundamental different. Since the Confucius and Mencius, the Chinese culture to the people out of other birds, people are focusing on a specified person, is that people have a rational four-terminal Renyi as systematically established a focus on the fundamental spirit of humanity, while Western culture is geared towards objects. Western psychology, physiology, anthropology, although the study is, but such research is actually the person as a material to study the structure of the people as a living machine to study. As for the moral weight of Chinese culture art, Western culture re science and religion, this is a more obvious. Tang Jun-yi pointed out that China's cultural development to the Zhou Dynasty, with special emphasis on music, the spirit of heavy music is heavy moral and artistic spirit. Confucius teaches people to LiuYi on a moral significance of art. In仁义礼智Sihde in Chile and living in Germany Zhu, in particular, to show Chinese culture to the moral spirit of the arts for the first. To the art of looking at nature, nature will be dense, the EC is under the moral law. Thus, in ancient China is bound to seek the objective of the Natural Law motives, will not grow. Therefore, ancient Chinese science and religion is not fully developed. The West is different, the West since ancient times people are paying attention to the rational rational activity, as Westerners always natural phase of confrontation with the objective to study the object, so the West is bound to the natural law of the science and to outside to look beyond the religious spirit will naturally receive special development. As for the Chinese people重人Fallon, Westerners on individual freedom, this is a more consistent comparison of Eastern and Western views. In this regard, Tang Junyi particularly pointed out that the Chinese people attach importance to the basic characteristics of human relations is that in human relations, with special emphasis on loyalty and truthfulness, unlike Western people outside each other sparse. In this ethical relationship, the Chinese people have for each other's vision, Care, and everyone goes beyond the individual自私心, and from each other's hearts to discover their own value. Western culture is not. Western culture since ancient times has shown the spirit of respect for individual freedom. In particular to the modern times, as a result of the excessive development of the social division of labor, people were constantly individualized, they are all free people, it is natural rights, human beings are born free and equal Health slogans.
For the analysis of the characteristics of Chinese and Western cultures, Tang Junyi contribution to the more prominent is his re-integration of Chinese culture that thread, Western culture is re-sub. In this judge, it seems not yet see previous studies. Tang Jun-yi believes that the ancient Chinese social class differentiation was not obvious, individuals are also easily change jobs, so the focus on cultural and academic integration and neglected thread classification. In other words, pay attention to all kinds of cultural and academic attention to the spirit of integration rather than cultural and academic development of the multi-path. Contemporary China in the culture of the separation of religion, politics, art, philosophy, science, economics, literature, etc., in fact, enter the West and China are willing to accept, rather than some of the characteristics of the Chinese culture. Ancient Chinese academic factions although they re-purpose, such as Zhu Xi's rationale for re-poor居敬, Wang Yangming本心heavy conscience, but this is only the focus of their lectures different, not that they are different doctrine. Therefore, the purpose of different academic culture, in ancient China can often be taken with each other and coexist Han. Therefore, in the Tang Junyi, the most prominent feature of Chinese culture lies in its integration, or unity. And Western culture the contrary, the basic characteristics is that it is the development of the sub. It is very early on religion, art, science, literature, philosophy and so on classification. By modern times, this cultural and academic classification is the more points the more detailed and different factions, more and more, all kinds of academic and cultural figures like the line at one end, showing its potential and its partial significantly. Therefore, each era of the West prepared the unique spirit of cultural genre is more obvious with Chang. If the era of religion, or the one God, or main polytheism, ultra God or Baha'is. Literature factions or for a romantic, or realist, or classical. Philosophy factions or the topic of idealism, or advocating materialism. Thus Western culture from the beginning to show color spot on the scene make a false charge.
Based on this, Tang Jun-yi of the Chinese culture known as "round and God," the Western culture known as "Fang." Round and God, that is to say to the Chinese culture to grasp the things of God can flow Heaven and Earth, they turned to weeks. Fang Yizhi Western culture that is able to grasp the reason things can not get a second try. He said that the Chinese culture is consciously seeking to achieve, rather than consciously seek the performance of Western culture is to consciously seek performance, but not really into consciously seek to achieve. Chinese culture with the specific things can change, and a宛转with all wisdom flows, which is round and God. Good grasp of Western culture the concept of universal principles, are straight, its one after another, that is, become a party, so it is Fang. In view of this, Tang Junyi believe that the shortcomings of Chinese culture is unable to multi-path of development, the future of Chinese culture should be to absorb the spirit of Western culture, so as far as possible the development of multi-path. It is like an umbrella, we should as far as possible to open. The shortcomings of Western culture is that it not go back, so although the performance of Western culture surprisingly light splendor, but in the future, it's hard to say.
Clearly, Tang Jun-yi of Chinese culture has shown considerable self-confidence, and that the future development of western culture who wish to overcome their own problems to learn Chinese culture, the spirit of re-unification thread. Tang Junyi that created by Confucius and Mencius the basic spirit of the Chinese culture is the core of Heaven in order to legislate in accordance with humanity, of Tiande popular (that is, the direct presence of God and Germany, in human nature, human relations, human spirit of benevolence. The spirit of Chinese culture is a to-day aspects of the heart that is, people's minds, hearts of ordinary people on the other hand to see Tianxin. in accordance with this spirit Song said, according to Tai Chi to oneself is a very, very much on people in the tai chi see. with Western rationalism term trends, it is directly in accordance with the spirit of absolute life to the life achievements of the subjective spirit of absolute spiritual life within the spirit of life is subjective, and through the spirit of subjective life to show the spirit of life on the objective.
Since the spirit of Chinese culture is so valuable, then why the face of Chinese culture and Western culture is the challenge as a single blow, step-by-step retreat, so that the entire collapse? In this regard, Tang Junyi's explanation is that the centuries, the West Culture of Chinese culture is indeed caused great shock, but this is mainly manifested in the Western scientific thought and democratic ideas into China by the problems caused. Scientific attitude is skeptical of any question should ask why, or even why they should ask why, until asked to make themselves aware of the things he did not know so far. In this disposable attitude, the Chinese traditional culture can not ask many things, so the Chinese traditional culture is not necessarily bad in many things in such a gradual loss of questioning. Moreover, the application of scientific methods, but also the collapse of the same play the role of traditional Chinese culture. Because the scientific method is to engage in rational analysis. And rational analysis, are the object from the anatomy and destruction began. In this way, Chinese culture is faced with the reconstruction of the humanities on the issue.
As for the importation of Western democratic ideas, but also the Chinese traditional ethics of destruction and chaos. Western democratic ideas special attention to the human personality and human rights, which of course is good. However, if only be promoted, especially in the entire culture of democracy, and not limited to the scope of political science, democracy, it is possible to come to the point where social ethics denied. For example, if the mere emphasis on the individual personality, then I would like to safeguard the dignity of my own, then your parents can not and does not respect others? Appears in the Tang Junyi, while thinking of a democratic system of democracy does not necessarily undermine social ethics, but to promote collateral effects, it could seriously undermine China's family and social ethics. So the Chinese culture is also faced with a reconstruction of the moral and ethical issues.
Since the Chinese culture is facing a problem of reconstruction, then how can we re-developed? Tang Junyi believe that Chinese culture is a virtual non-existence of truth, which runs through China's past history, will also run through the history of China's current reality and future history. The problem is the need for rejuvenation of the Chinese culture, Chinese culture revival need to prescribe the right remedy, we must understand the Chinese culture where the problem lies. To this end, Tang Junyi to take a few basic view is:
First, at the end of this into. That is the fundamental, that is, ontology. At the end of that, which means in the performance of the outside. Tang Junyi believe that Chinese culture in the primitive, or that measure, in Tak quantity is sufficient, without enough of those who had. Chinese culture is a lack of charge is not performance. Therefore, in accordance with Chinese culture is bound to have more than one passer-by development. This means the end of this into. However, particularly at the end of this without, like the body and limbs, limbs developed, eventually involving the body. It appears in the Tang Junyi, the Chinese philosophers too much on people's minds as to reveal the humanities, as well as the humanities, as directly dependent personality spirit of pottery use, without attention to the spirit of people to carry out a separate development, humanistic world, it is China cultural crisis. For today the elimination of the crisis in Chinese culture, and only rely on the humanistic development of the world's multi separately. Chinese culture is only based on the foundation of Chinese culture, Western culture fully absorb the spirit of the development of multi-path, to make Chinese culture to overcome the crisis and embark on a new path of development. Tang Junyi here the so-called multi-path of development is, in fact, stressed that China should change its traditional culture of the original saint only attach importance to the neglect of foreign Wang defects. In his view, the basis for foreign Wang saint, but must be translated into foreign Wang saint. There is no saint of work, outside the King's cause can not be Changbao end, but not outside the King, then the lack of external saint performance.
Second, back to the New. Tang Junyi believe that all over the concept of Chinese and foreign history, each new creation, all for leading to retro. In ancient China, not to mention all Road Kong Mo Yao and Shun, that is, Wang, Wang Mang also advocated retro, and they are to reform era. Han Yu, Liu Zongyuan advocacy literature retro, but they are open style of writing the great generation of writers. Han Fei, Wang Chong opposed retro, while the value of their thinking, but only in respect of suspected
在港台新儒家中，唐君毅是一位具有相当影响力的学者。他不仅曾经协助钱穆创办新亚书院和新亚研究所，而且个人在儒家思想的阐释方面也作过相当重要的贡献。
1926年，十七岁的唐君毅考上北京大学，在那里，他听过梁启超、胡适和梁漱溟等学者大家的演讲或课程。对于胡适推崇西方文化的态度，唐君毅几乎从一开始就表示反感，而对梁漱溟所宣扬的儒家思想及保守主义观点，则表示相当的欣赏，受梁漱溟的影响相当深。次年，唐君毅转到南京中央大学哲学系，师从方东美和场用彤，从他们那里学到了西方新实在论哲学。在他求学中央大学期间，著名的新儒学代表人物熊十力曾到校宣讲其新唯识论哲学，唐君毅又受他影响不小。
在大陆执教的时候，唐君毅虽然对中西哲学的异同进行过比较研究，并曾著有《中西哲学思想比较论文集》，但是，他的治学重点主要在人生哲学和道德问题，尚未表现出后来那么明显的新儒学倾向。在这一时期，他认为，人生的根本在心，或者说在精神。因为从外面看，人虽是现实的物质存在，但是从内里看，则人是精神的存在。精神与身体比较起来，更能代表人的“自我”。因此，心是身的主宰，而身则只是心的外壳。基于此认识，他把人的一切活动都视为心的活动，精神的活动。他指出，人生的目的不在追求快乐，不在满足欲望，也不在求生命的更广大丰富，而应该在实现自我。人生的最大幸福，乃是纯粹的精神活动的幸福。人要时时以反刍的精神细细地品味生活的意义，去求取人生的智慧，使自己的心灵对于真理永远有新发现的欢悦。同时，人不要悲叹自己的失望，而要勇于战胜自己的烦恼，也不要把自己的快乐化为狂欢，而要经得起生活的狂澜。
唐君毅到香港之后，由于直接感受到中西文化的激烈冲突，便将学问的重点逐步转到文化问题上来。通过对中国传统文化的反省以及对西方文化的考察和直接感受，他觉得应该解决中国传统文化的"开新"问题。在中西文化的根本区别方面，唐君毅在前人探讨的基础上，认定中国文化重人，西方文化重物;中国文化重视道德和艺术，西方文化重视科学与宗教;中国文化重人伦，西方文化重个人自由;中国文化重统绪，而西方文化重分殊。他具体解释道，中国思想与西方思想不同的地方，关键在于中国思想很早便特重视"人"的观念。儒家的六经是中国最早的经典，六经主要讲的便是"人道"。中国的经典也讲天，但中国古代讲天，重要的是为了治历法、明天时。这和西方或印度的宗教基本不同。自孔孟以来，中国文化更明于人禽之别，着重指明人之所以为人，就在于人有仁义理智四端，以此系统地确立了着重人道的根本精神，而西方文化所重的是物。西方的心理学、生理学、人类学研究的虽是人，但是这种研究实际上是把人作为一种物来研究，是把人的构造当作一部活的机器来研究。至于说中国文化重道德艺术，西方文化重科学与宗教，这是更明显不过的了。唐君毅指出，中国文化发展到周代，特别重视礼乐，这种重礼乐的精神，就是重道德和艺术的精神。孔子以六艺教人，就含有道德艺术的意义。在仁义礼智四德中，智德居于朱德，尤其表现出中国文化以道德艺术为先的精神。以艺术的眼光看自然，自然便被人空灵化，统属于道德律之下。因此，中国古代求客观必然的自然律动机，就得不到滋长。故而中国古代的科学与宗教也就得不到充分的发展。而西方则不同，西方自古以来所重视的都是人的理智的理性活动，西方人总是把自然作为与人相对峙的客观对象来研究，所以西方人以求自然必然律则的科学和向外追求超越精神的宗教便自然得到特别的发展。至于中国人重人伦，西方人重个人自由的分别，这是中西文化比较中比较一致的观点。在这方面，唐君毅格外指出，中国人重视人伦的基本特点是，在人与人的关系中，特别重视忠信，不像西方人与人互相疏外。在这种伦理关系中，中国人都替对方设想，将心比心，人人都超越个人的自私心，而从对方的心中去发现自己的价值。西方文化则不然。西方文化自古以来就表现了尊重个性自由的精神。特别是到了近代，由于社会分工的过度发展，人被不断地个体化，故而人们无不崇尚自由，因此有天赋人权、人人生而自由、生而平等的口号。
对于中西文化特点的分析，唐君毅比较突出的贡献是他认定中国文化重统绪，西方文化重分殊。在这一判断上，似乎尚不见前人的研究。唐君毅认为，中国古代社会阶级的分化不明显，个人又很容易改变职业，所以文化学术就着重统绪而忽视分类。也就是说，注重各类文化学术精神的融合而不重视文化学术的多途发展。当代中国在文化中分出宗教、政治、艺术、哲学、科学、经济、文学等等，实际上都是西方输入而中国乐于接受的，而不是中国文化本有的特征。中国古代各派的学术虽然也有其所重的宗旨，如朱熹重穷理居敬，王阳明重本心良知，但这只是他们讲学的重心不同，而不是表示他们主义的不同。故不同宗旨的学术文化，在中国古代常常可以互相涵摄而并存。所以，在唐君毅看来，中国文化的最大特点就在于它的融合性，或一体性。而西方文化则相反，基本特点就在于它的分殊发展。它很早就有宗教、艺术、科学、文学、哲学等等的学科分类。到了近代，这种文化学术的分类是愈分愈细，不同的主义和派别，愈来愈多，各种学术文化中的人物都喜欢各行一端，呈其所长，显其所偏。所以西方每一时代中备文化流派的独特精神就比较彰明显著。如一时代的宗教，或主一神，或主多神、超神或泛神。文学中各派或为浪漫，或为写实，或为古典。哲学中各派或倡唯心，或倡唯物。因而西方文化自始就表现出色彩斑谰的景象。
基于此，唐君毅把中国文化称为"圆而神"，把西方文化称为"方以智"。圆而神，就是说中国文化以神来把握万物，能与天地周流而转。方以智就是说西方文化能以理智把握事物，能得其一而不能尽其二。他说，中国文化是自觉地求实现，而非自觉地求表现，西方文化则是能自觉地求表现，而未能真成自觉地求实现。中国文化能随具体事物变化，而具与之宛转俱流之智慧，因而是圆而神。西方文化善把握普遍的概念原理，都是直的，其一个接一个，即成为方的，因而是方以智。鉴于此，唐君毅认为中国文化的缺点在于未能多途的发展，未来的中国文化应该吸收西方文化的精神，做到尽量的多途发展。这正如一把伞，要尽量地撑开。西方文化的缺点，在于它往而不返，故西方文化虽然现时表现出奇光异彩，但将来如何，却很难说。
显然，唐君毅对中国文化表现出相当的自信心，并认为西方文化的未来发展如欲克服自身的问题必须学习中国文化重统绪的精神。唐君毅以为由孔孟开创的中国文化精神的基本核心是依天道以立人道，而使天德流行(即上帝之德直接现身，于人性、人伦、人文之精神仁道。中国文化的精神在于一方面以天心即人心，另一方面以常人心见天心。这种精神依宋儒的说法，就是依太极以立人极，而于人极中见太极。用西方理性主义思潮的术语说，就是直接依绝对之生命精神，以成就主观生命精神，而使绝对精神生命内在于主观生命精神，并通过主观生命精神，以表现于客观生命精神。
既然中国文化的精神是这样的有价值，那么中国文化何以面对西方文化的挑战时是那样的不堪一击，步步退守，以至于全线崩溃?对此，唐君毅的解释是，百年来，西方文化确实对中国文化造成了极大的冲击，但这主要表现在西方的科学思想与民主思想输入中国所造成的问题。科学的态度是怀疑的态度，是对任何问题都要问一个为什么，甚至对为什么还要问一个为什么，直至问到使人自认对他所知的东西不知道为止。在这种态度的支配下，中国传统文化中的许多东西都经不起追问，于是中国传统文化中的许多并不一定坏的东西都在这种追问下逐步丧失。而且，科学方法的应用，也同样起到瓦解中国传统文化的作用。因为科学的方法是从事理智的分析。而理智的分析，都是从解剖和破坏对象开始的。这样，中国文化就面临着重建人文的问题。
至于西方民主思想的输入，更引起中国传统的伦理道德的破坏与混乱。西方的民主思想特别重视人的人格和人权，这当然是好的。但是如果一味加以提倡，特别是在整个文化中讲民主，而不局限于政治学的范围内讲民主，就有可能走到抹杀社会伦理的地步。比如，如果仅仅重视个人的人格，则我要维护我个人的尊严，那么可不可以不孝敬父母，不尊重别人呢?在唐君毅看来，虽然民主制度民主思想并不一定就是破坏社会伦理，但是提倡的附带效果，则可能严重破坏中国家庭和社会伦理。于是中国文化也面临着一个重建道德伦理的问题。
既然中国文化面临一个重建的问题，那么怎样才能重建呢?唐君毅认为，中国文化是一真实不虚的存在，它贯穿于中国过去的历史中，也将贯穿于中国当前的现实历史和未来的历史中。问题是中国文化需要复兴，中国文化的复兴就需要对症下药，就要明白中国文化的问题之所在。为此，唐君毅提出几条基本看法是:
第一，依本成末。本即根本，即本体。末即用，即本之外在表现。唐君毅认为，中国文化在本原上，或者说在度量上，在德量上，乃已足够，无足以过之者。中国文化所缺的是没有充量的表现。因此，中国文化必然依本而有一多途的发展。此即依本成末。但是尤有本而无末，有如身躯和四肢，四肢不发达，终累及身躯。在唐君毅看来，中国的先哲太偏重于视人文为人心的流露，以及视人文直接为陶养人格精神之用，而未重视使人的精神开展为一分途发展的人文世界，故有中国文化的危机。今日欲消除中国文化的危机，只有依赖人文世界的多方分途发展。中国文化只有立足于中国文化的根基，充分吸收西方文化多途发展的精神，才能使中国文化克服危机，走上全新的发展道路。唐君毅这里的所谓多途发展，实际上就是强调中国传统文化应该改变原来只重视内圣而忽略外王的弊病。他认为，外王的基础在内圣，但内圣必须化为外王。没有内圣的功夫，外王的事业终不能长保，但是没有外王，内圣便缺少外在的表现。
第二，返本开新。唐君毅认为，遍观中外历史，每一新的创造，无不以复古为前导。在中国古代，不要说孔墨俱道尧舜，就是王安石、王莽也都主张复古，而他们都是要改革时代的。韩愈、柳宗元倡导文学复古，但他们都是开一代文风的大文学家。韩非、王充反对复古，而他们思想的价值，却只在怀疑方面，而并不在于建树。追逐时文的，一般都是一些轻浮之徒。西方文艺复兴是复古希腊文化之古，启蒙运动时的政治法律思想是复斯多葛派之古，德国的浪漫主义文学运动是复原始的神化歌谣之古。总之，文化发展的一般趋势，总是以复古为革新。显然，唐君毅的这种说法是梁启超、沈有鼎等人说法的延续。梁启超在《清代学术概论》中曾揭示清代学术以复古为解放的一般规律，沈有鼎于1937年在那篇著名的《中国哲学今后的开展》一文中也指出，"中国文化
同其他文化一样有它特殊的波动方式，一往一复的节律。……每一次新的文化产生，是对旧的文化的反动，是革命，同时是回到前一期的文化精神，是复古。只有革命是真正的复古，也只有复古是真正的革命。每一次新的文化产生，是综合着正反两方面的精神，而达到一个新的，自古末有的形式的。因此是前进，不是后退，是创新，不是因袭，是成熟，不是返旧;也只有创新才是真正的复古。"据此可知唐君毅的复古革新论的说法并不是最新的创造。只是他在谈到中国文化的未来怎样以复古进行救治时，明显是主张以宋明理学作为中国文化复兴的基础。他说，原因很简单，一切被认为复古主义的人，都是有感于当前现实的社会文化之种种弊端，而此一弊端，在距另一文化精神之前一时代，则不存在。反之，救治此一时代之弊端之文化精神，恒恰巧在前一时代;于是便重加以提出，以为改造现代的文化之缺点，而推进时代向更合理之路上走的借鉴。而今日中国文化之弊主要表现在三百年来清代学术文化使人心灵流荡而不能凝聚，散乱而不能回归。所以今天要复兴中国文化，就必须弘扬宋明时期的心性之学，矫正清代以来的学术之偏，重新重视内圣之道的精神。从而使中国文化在宋明理学的根基上寻求多途的发展。此即返本开新的全部意义。
第三，回流反哺。唐君毅提出回流反哺的问题，主要是因为他对中国共产党统治现实的误解。他认为，中国共产党人以马克思主义为指导，这就必然要否定和废弃中国传统文化。因此今天复兴中国传统文化的责任，便自然落到流落海外的中国人尤其是中国文化人的肩上。本来的中国文化发展，将由这些海外的中国人先进行弘扬，然后再反过来影响大陆。这就是他所说的回流反哺的意思。显然，这个看法是片面的。
第四，回应挑战。所谓回应挑战，实际上是针对西方文化的冲击而言。唐君毅指出，中华民族文化在其数千年的历史发展过程中，经历过各种外来文化的冲击和挑战，但都回应过去了。然而，中国文化现在所经历的西方文化的冲击是空前的，中国文化如果不能很好地综合以往的各种回应方式，便很难度过今天所受到的挑战。那么如何回应这种挑战呢?唐君毅认为主要是中国文化的重建问题。中国文化如果能够很好地以过去的仁教去统帅和接受西方的民主和科学思想，正像中国过去接受佛教而又超越佛教，创造出中国特色的新佛教那样，中国文化便能战胜西方科学与民主思想的挑战而重建自己的新体系，重新坦然地面对世界，走向未来。