Confucian thinking of primitive heart of the modern neo-Confucianism, a common feature. However, due to the primitive Confucianism is not a fixed system, its also a variety of factions. Even Neo-Confucianism also have a Neo-Confucianism and the Lu-Wang Xin Xue distinction. Mou then the Neo-Confucianism in the end is in sight to what this neo-Confucianism? In short, he is one of Lu and Wang's Mind-human transmission lines. Even can be said that the Confucian school of philosophy in a series of new, although in modern China have been such as Liang Shuming, Xiong Shili all attempts to impose its inheritance and development, but they have done in the modern enough in this regard because Age restrictions, on the other hand, mainly because of their heart in spite of the Confucian school recognize deeper, but limited knowledge of Western philosophy, in fact, is to Mou, the Confucian Xuecai heart truly completed the transformation of modernization process.
Mou's work and the work of Feng has some similarities, they are committed to Western philosophical analysis approach to the reconstruction of Chinese philosophy. The difference lies in the fact that Mr Fung's research too much emphasis on Western color, and Mou research was mainly adhere to the position of China's Confucian academic.
Mou academic career in the early days of his academic interest lies mainly to follow Russell and other western masters of philosophy to engage in mathematical logic, epistemology and philosophy of Kant's research, to the forties, when he get along with Xiong Shili, the subject熊氏impact Mou start thinking about Chinese culture and the modern significance of Confucian philosophy and so on. At that time, his thinking focused on Chinese culture, especially Confucian philosophy whether the level of outstanding Wang opened a new world, that is, Confucian philosophy can suffer Western democracy and scientific thought, opened the question of China's modernization. Faced with this problem, Mou answer of course is yes. He believes that the modernization of the West has in fact facing a serious crisis in the West to rescue the fundamental way out for the modernization of the crisis is again Confucian moral idealism, is that the Confucian "life science." He recalled the modern history of China's circle of the situation, said that the academic direction of modern times there is no doubt in line to the West, but the Chinese people in line to the West when, in fact, only took note of Western science, and science and there is no life way. Westerners on the life of inspiration and enlightenment on the life is in their literature and art and religion are.
However, the Chinese intellectuals of the reason for its shallow, and for religious and moral consciousness that there was no serious, and therefore the West's interest in religion did not happen. Academic direction of modern times is based on science, universal measure of value. Chinese people do not pay attention to the lives of their knowledge, so knowledge of modern Chinese intellectual center is to accept the logic of some Western speculative results, scientific achievements, as well as some external speculative metaphysics, but did not pay attention to the issue of life . A result, in modern times of China's modernization will have to remain at the level of some artifacts, and the lack of modern society should care for the Humanities. In Mou, these crux of the problem lies mainly in the cultural ideals and values of the imbalance in the loss of consciousness. Way to overcome is to awaken the Chinese people's sense of cultural awareness and values. In order to achieve this, we must return attributed to Confucius opened significantly's "compassion怵惕of benevolence", the reconstruction of the Confucian moral idealism.
In Mou, the Confucian moral idealism that Confucian-style humanism on the current era, he's completed and Implementation is the key to the main result should be able to open a new king of the links on the outside. In other words, the Confucian moral idealism can not suffer if the modern Western science and democracy, then the moral idealism will no longer be viable. "He" from the current mission, said the Confucian Chinese culture, the modern sense "that the" Confucian rationalism in today's era, requiring new foreign king, can only be fully demonstrated. Today called for a new era outside the king, that is, science and democracy. In fact, China requested Shigong ago, and only in the form of democratic politics, can be fully realized, will be able to be properly addressed adequately. In the oldest form of political, social patterns, the look down Shigong, therefore can not be fully realized. This Shigong spirit to make it fully realized, but also in spirit, in the knowledge that can fully into the card, so he has based it certainly rely on democratic politics. Emergence of democratic politics, Shigong away. Conquer the world if it never stopped on the way to power, China's Shigong can never parked in the old patterns, while unable to move forward. "
One of the greatest modern society is characterized by the pursuit of economic growth more pressing than the ancient, of personal liberty, political democracy is also far more ancient time when more pressing. Therefore Confucian moral idealism in order to take root and flourish in modern China, first of all we must solve the Confucian moral idealism and the modern economic life and political life is suited to the problem. In other words, is the need to resolve the Confucian moral idealism and modern science, modern democratic politics, the relationship between. The reason why Confucianism in modern times as big as China is facing challenges, the fact that New Culture Movement "Down hole store" slogan, in the final analysis, all because of Confucian ethics and scientific and democratic ideas in conflict with the times. In this regard, Mou for Confucian moral idealism defended. In his view, Confucian ethics is indeed in the history of science and does not promote the occurrence of democratic politics, the moral level, the Chinese culture has certainly achieved a high level, but on the characteristics of cultural life and its limits in terms of development, there is considerable serious problems or deficiencies, which mainly manifested in the First, the scientific spirit, no matter how the Chinese culture for their own defense, but the Chinese culture, especially the lack of scientific thinking of the Confucian spirit, compared with the facts is not easy; Second, in China culture, history, regardless of what the imperial autocracy benefits, but do not hesitate to say that the lack of modern western China's establishment of a democratic system. In other words, the Chinese culture to identify knowledge that it was the lack of knowledge of the link, and thus will not be the logic of mathematics and science; from objective practice that Chinese culture has been the lack of "political" and the establishment of such a link, therefore, not there will be democracy, will not appear in modern times of the country's political and legal.
In Mou view, Confucian thinking in history, there is no reason to open a flower of science and democracy, and can not be simply attributed to the Confucian thinking itself, but has a very complicated political reasons, social reasons, does not mean that Confucianism and modern democratic politics, the existence of modern science and fundamental滞碍and conflict. In his "From the Confucian Chinese culture, said the current mission of the modern sense" that "China demands that the modernization of the End of Qing Dynasty, and it was thought that the traditional Confucian learning is a stumbling block to modernization. So it seems a talk modernization, have anti-traditional culture, you must bring down the hole store. In fact, does not conflict with Confucianism and modernization, Confucianism is not just passively to 'adaptation', 'make do' modernization, it is more important that there is a world actively do its responsibility. We say that Confucian this knowledge in the process of modernization actively take up its responsibility, that is, show that from within the Confucian life that is actively request this thing, but also to promote and achieve this thing, but also from Confucianism. intrinsic purpose, this thing will be issued to require this thing. So Confucianism in the modern, can not be seen as a 'adaptation' of the problem, but should be seen as' the realization of 'problems. Only in this way can say' mission '. "in his It appears that between the Confucian school was speaking outside the King saint, in addition to Wang's modern meaning of course, should include science and democracy. The question now is not whether the Chinese culture of democracy and science, democracy and science are not universal values and for our national existence and development of an adequate significance, but the Chinese community in the absorption of Western science and democracy, it is impossible add some external law, but must be self-regulated through the national culture, from the culture of life marked by internal opening, that is, from the saint of the Confucian school, the school in mind open up significantly. This is the saint to open a new king of the basic meaning of things. In this regard, his "moral idealism," a book that Confucian moral idealism in the moral objective practice rational side can really turn out and will certainly democratic, rational and moral aspects of pass out, certainly in the spirit of the main transit an "intellectual entity" to set up and will certainly science. Otherwise, the Confucian moral idealism in a modern society would have no value and meaning of existence.
So, how can the Confucian moral idealism out of democracy and science come from? This, Mou was envisaged that in science, the real Confucian thoughts are not opposed to knowledge, the development of science and modern Neo-Confucianism is the most concern One of the problems. Confucianism stresses the conscience, ethical, which is deliberately focus on the motive of good, but if there is only one good motives do not have the knowledge, then the moral good motive can not express it. Therefore, the Confucian conscience and motivation based on simple requirements, but also the natural needs of a modern scientific knowledge as a tool to convey. It is from this sense, the Confucian ethics, the Confucian moral idealism that will certainly be able to suffer the achievements of modern science. In his "feelings and emotions of the times", said the development of science is a new material conditions outside the King, but also outside the King of the new material, content. The spirit of science that is the spirit of Shigong, science is also British Columbia's non-high theory. Scientists can not do heroes, saints and more than scientists, scientists can not do it. Wang Yangming's daily stresses, stresses conscience is讲不出science, because conscience is not a scientific success of cognitive functioning. But science can also match the Confucian rationalism, science is the spirit with Shigong corresponding performance of rationalism.
As the Confucian moral idealism and the relationship between modern democracy, Mou think the same between the two compatible. He said: "Scientific knowledge is the new king of a foreign material conditions, but would be moved sets in democratic politics, this new material conditions outside the disabilities can be fully achieved. Otherwise, the lack of democratic politics in the form of conditions in isolation stresses neutral science , also known as a real lack of modernization. Most people only from the grass-roots level trying to find out what technology modernization, not knowing the reason for the modernization of modernization does not lie in science, but of democratic politics; democracy Perturbation covered by the freedom, equality, human rights movement, only is the essence of the meaning of modernization lies. If in this day and age, Confucianism also continue to develop, undertake his mission, then, the focus lies in the inherent purpose of the emergence of science requires the emergence of democratic politics, the requirements of modernization, which is the real modernization. "He believed that Confucianism in reality about politics, always Shang-Zhou Chronology of three generations as an ideal standard, the highest level is that of Yao and Shun shanrang, political天下为公of Datong. This political will is very close to the essence of the meaning of modern democracy. Therefore, the requirements of democratic politics for the modern Neo-Confucianism is one of the main purposes. In this regard, his "feelings and emotions of the times," also pointed out that the requirements of democratic politics is the new king of the first things to justice, is a new form of foreign Wang meaning, the form of conditions, Shigong rely on this solution, which is really the idealism. Rationalism and democratic politics is by implication, in the downlink Shigong democracy, this is the proper performance of rationalism, is the inherent requirement of the Confucian since significantly through idealism. Mou appears in Chinese society have already had the right to democratic governance, but because of the undemocratic regime, then this democracy is not reliable, so the basis for China's future course of democratic politics should be to use the original democratic ideas as a basis to move forward , that is, to the role of rational performance into a rational framework for the performance requirements of a democratic regime.
The real political democracy is a democracy in the regime's performance, only the power of democracy, the right to democratic governance can only be safeguarded stand. Therefore, China's performance is only one rational ago in the role. Although this is a democracy and freedom, but because of the undemocratic regime, China's democratic politics, there is no real protection, the political modernization of China called for the establishment of the fundamental task of the democratic regime. In this sense, Mou does not deviate from the idea of the basic requirements of modern society, but in line with the facts of modern society.
The problem is that Mou When talking about the future of Chinese society, namely, how to create a modern democratic governance
与徐复观一样，港台新儒家学者牟宗三也是熊十力的学生，甚至在一定意义上说，牟宗三也是得益于熊十力的一声当头"棒喝"，才真正回归到儒家思想的轨道上来的。他在回忆其早年与熊十力相识时的感受时说，"我当时好像直从熊先生的狮子吼里得到了一个当头棒喝，使我的眼晴心思在浮泛的向外追逐中回光近照：照到了自己的‘现实’之何所是，停滞在何层面。这是打落到‘存在的’领域中之开始机缘。"这一哲学路向，就是牟宗三后来所说的"生命的学问"。
对儒家思想本原的倾心，是现代新儒家的一个共同特点。然而由于儒家思想的本原也不是一个固定的体系，其内部也有各种不同的派别。即便是宋明理学内部也有程朱的理学与陆王心学的区分。那么牟宗三的新儒学到底是倾心于何种新儒家呢?简言之，他是陆王心学一系的传人。甚至还可以说，儒家哲学中的新学一系，尽管在现代中国一直有人如梁漱溟、熊十力等都试图将其继承和发展，但他们在现代化方面做得都不够，这一方面是因为时代条件的限制，另一方面则主要是因为他们尽管对儒家心学体认较深，但毕竟对西方哲学所知有限，实际上是到了牟宗三的时候，儒家心学才真正完成现代化的转化过程。
牟宗三所作的工作与冯友兰的工作有一定的相似之处，他们都是致力于用西方哲学分析的方法来重建中国哲学。其区别在于，冯氏的研究过多地强调西方的色彩，而牟宗三的研究则主要坚持中国儒家的学术立场。
在牟宗三学术生涯的早期，他的学术兴趣主要在于追随罗素等西方数理哲学大师从事逻辑、知识论和康德知性哲学的研究，到了四十年代，当他与熊十力相处的时候，受熊氏影响，牟宗三开始思考中国文化和儒家哲学的现代意义等问题。当时，他的思考重点是中国文化尤其是儒家哲学能否在外王的层面开出一片新天地，即儒家哲学能否容受西方民主与科学思潮，开出中国的现代化的问题。面对这种问题，牟宗三的回答当然是肯定的。他认为，西方的现代化实际上已面临严重的危机，解救西方现代化危机的根本出路就在于重提儒家的道德理想主义，在于提出儒家的"生命的学问"。他回顾近代以来中国思想界的情况时说，近代以来的学术方向毫无疑问是向西方看齐，但是中国人在向西方看齐的时候，实际上只注意到了西方的科学，而科学中并无生命的途径。西方人关于生命的灵感与关于生命的启示，是在他们的文学艺术和宗教之中。
然而中国知识分子以其浅薄的理智主义，对于道德宗教是并无严肃的意识的，因之对于西方的宗教并没有发生兴趣。近代以来的学术方向是以科学为普遍的价值尺度。中国人并不注意他们的生命的学问，所以近代中国知识界的知识中心主要是接受一些西方的逻辑思辨成果、科学成果，以及一些外在的思辨的形而上学的问题，而并没有注意生命的问题。结果，近代以来的中国现代化便只好停留在一些器物的层面，而缺少现代化社会应有的人文关怀。在牟宗三看来，这些问题的症结主要在于文化理想的失调和价值意识的丧失。克服之道就是要唤醒中国人的文化意识和价值意识。而要做到这一点，就必须返归于孔孟所开显的"怵惕恻隐之仁"，重建儒家的道德理想主义。
在牟宗三看来，儒家的道德理想主义即儒家式的人文主义就现时代而言，他的完成与实现的关键主要在于应该能够由此开出新外王这一环节上。也就是说，儒家的道德理想主义如果不能容受西方现代的科学与民主，那么这种道德理想主义便没有存在的价值。"他在《从儒家的当前使命说中国文化的现代意义》中指出，"儒家的理性主义在今天这个时代，要求新的外王，才能充分地表现。今天这个时代所要求的新外王，即是科学与民主政治。事实上，中国以前所要求的事功，也只有在民主政治的形态下，才能够充分地实现，才能够充分地被正视。在古老的政治形态，社会形态下，瞧不起事功，故而也无法充分实现。这种事功的精神要充分地使之实现，而且在精神上，在学问上能充分地证成之，使他有根据，则必得靠民主政治。民主政治出现，事功才能出现。若永停在打天下取得政权的方式中，中国的事功也只能永停在老的形态中，而无法向前开展。”
现代社会的一个最大特点是对经济成长的追求远比古代更迫切，对个人自由、政治民主也远比古代的时候更迫切。因此儒家的道德理想主义要想在现代中国生根开花，首先就必须解决儒家道德理想主义与现代的经济生活和政治生活相适应的问题。换言之，就是要解决儒家的道德理想主义与近代科学、近代民主政治之间的关系问题。儒家之所以在近代中国面临那样大的挑战，五四新文化运动之所以提出"打倒孔家店"的口号，归根结底，都是因为儒家的道德伦理与科学、民主的时代思潮相冲突。对此，牟宗三为儒家的道德理想主义进行了辩护。他认为，儒家伦理确实在历史上并没有推动科学与民主政治的发生，在道德层面，中国文化确实达到了很高的境界，但就文化生命的特质及其发展的限度而言，也存在相当严重的问题或缺陷，这主要表现在，一是科学之精神，无论中国人如何为自己的文化进行辩护，但中国文化尤其是儒家的思想缺少科学之精神则为不易的事实；二是在中国文化的历史中，不论帝王专制有怎样的好处，但无需讳言，中国缺乏西方近代之民主制度之建立。换言之，中国文化认知识方面说，它缺少了知性这一环节，因而也不会出现逻辑数学与科学；从客观实践方面说，中国文化缺少了"政道"之建立这一环节，因而也就不会出现民主政治，不会出现近代化的国家政治与法律。
在牟宗三看来，儒家思想之所以在历史上没有开出科学与民主之花，并不能简单地归结到儒家思想本身，而是有着相当复杂的其他政治原因、社会原因，并不等于儒家思想与现代民主政治、现代科学存在根本的滞碍和冲突。他在《从儒家的当前使命说中国文化的现代意义》中说，"中国从清末民初即要求现代化，而有人以为传统儒家的学问对现代化是个绊脚石。因此似乎一讲现代化，就得反传统文化，就得打倒孔家店。事实上，儒家与现代化并不冲突，儒家也不只是消极地去‘适应’、‘凑合’现代化，它更要在此中积极地尽它的责任。我们说儒家这个学问能在现代化的过程中积极地负起它的责任，即是表明从儒家内部的生命中即积极地要求这个东西，而且能促进、实现这个东西，也即从儒家的。内在目的，就要发出这个东西、要求这个东西。所以儒家之于现代化，不能看成个‘适应’的问题，而应看成‘实现’的问题。唯有如此，方能讲‘使命’。"在他看来，儒家的学间原来是讲内圣外王的，此外王的现代含义当然应该包括科学与民主。现在的问题不是中国文化是否包含民主与科学，也不是民主与科学的普遍价值和对于我们民族存在与发展是否具有足够的重要意义，而是中国社会在吸收西方的科学与民主的时候，不可能采取某种外在的加添法，而必须通过民族文化的自我调整，从民族文化生命内部开显出来，即从儒家的内圣之学、心性之学中开显出来。这就是内圣开出新外王的基本涵意。对此，他在《道德的理想主义》一书中说，儒家的道德理想主义在道德理性之客观实践一面确实能够转出并肯定民主政治，并且从道德理性方面通出去，必于精神主体中转出"知性主体"以成立并肯定科学。否则，儒家的道德理想主义便没有在现代社会存在的价值和意义。
那么，怎样才能从儒家的道德理想主义中开出民主与科学来呢?对此，牟宗三的设想是，在科学方面，真正的儒家思想并不反对知识，发展科学也是现代新儒家最为关切的问题之一。儒家讲良知，讲道德，乃重在存心、动机之善，然而如只有一个好的动机而没有知识，那么道德上的好的动机也就无从表达。所以，儒家基于良知和动机的简单要求，也自然需要一种现代科学知识作为传达的工具。正是从这个意义上说，儒家伦理、儒家的道德理想主义是一定能够容受现代科学成就的。他在《时代与感受》中说，发展科学是新外王的物质条件，也即新外王的材料、内容。科学的精神即是事功的精神，科学也是卑之无高论的。英雄不能做科学家，圣人则超过科学家，故也不能做科学家。天天讲王阳明，讲良知，是讲不出科学的，因为良知不是成功科学的一个认知机能。然而科学也可以与儒家的理性主义相配合，科学乃是与事功精神相应的理性主义之表现。
至于儒家的道德理想主义与现代民主政治之间的关系，牟宗三认为二者之间也是相同相容的。他说："科学知识是新外王的一个材质条件，但是必得套在民主政治下，这个新外士的材质条件才能充分实现。否则，缺乏民主政治的形式条件而孤立地讲中性的科学，也不足称为真正的现代化。一般人只从科技的基层而去了解现代化，殊不知现代化之所以为现代化的关键不在科学，而是民主政治；民主政治所涵摄的自由、平等、人权运动，才是现代化的本质意义之所在。假如在这个时代，儒家还要继续发展，担负他的使命，那么，重点即在于本其内在的目的，要求科学的出现，要求民主政治的出现，要求现代化，这才是真正的现代化。"他认为，儒家在现实上谈政治，总是以夏商周三代作为理想标准，其最高的境界就是尧舜的禅让、天下为公的大同政治。这种政治的实质便很接近现代民主政治的意思。所以说，要求民主政治实为现代新儒家的主要目的之一。对此，他在《时代与感受》中还指出，要求民主政治乃是新外王的第一要义，是新外王的形式意义、形式条件，事功得靠此解决，这才是真正的理想主义。而民主政治即为理性主义所蕴涵，在民主政治下行事功，这也是理性主义的正当表现，是儒家自内在要求所透显的理想主义。在牟宗三看来，中国社会本来早已有了治权的民主，但是因为政权不民主，则此一民主并不可靠，所以中国未来民主政治的基础当然应该运用原来的民主思想作为基础向前推动，即把理性的作用表现转成理性的架构表现，要求政权的民主。
真正的政治民主是在政权的民主上表现的，只有政权的民主，治权的民主才能真正保障得住。所以中国以前理性的表现只是在作用上。在此虽是相当的民主与自由，然因政权不民主，中国的民主政治并无真正的保障，因此中国政治现代化的根本任务就是要求建立政权上的民主政治。从这个意义上说，牟宗三的思想并不是背离现代社会的基本要求，而是合乎现代社会事实的。
问题在于，牟宗三在谈到中国社会的未来，即如何建立现代民主政治，吸收西方科学，建立真正意义上的现代社会时，其思想的着眼点不是基于全球化的眼光看待中国传统文化尤其是儒家精神，而是基于中西文化的二元对立的立场，强调中国文化的现代价值即在终极层面的思考，而视西方文化只是一种功利的形而下的文化形态，它除了可以提供现代社会所需要的科学与民主外，似乎并不能在形而上或终极关怀的价值层面提供有益的东西。显然，牟宗三的这种认识是现代新儒家的通病，是儒家文化本位论的基本表现。