《原儒》对道家思想的批驳与认同

《原儒》批驳道家思想的主要理据是圣王模范与大易准则，主要理路是通过孔子儒家的正统观念的疏导与其经典文本的大道全体的诠释，及天人、心物的具体问题求解。总体看，道家思想先天不足，遭遇体用二分的认知困境；其后学主张维护帝制也迷茫本源，遮蔽儒家的大易融贯新论；但其宇宙论与儒家同一宗祖、齐头并进，为实际影响传统中国哲学发展的主要思想势力。具体辨析其显学为老学与庄学，前者是开创者，与儒学在心物问题认识上高度一致，而本体理解上有实质差别，导致其本体隐显的阻隔；后者是光大者，其理据未真正自觉到孔子儒学的阳刚本性，但《庄子·天下篇》内圣外王之道为孔子儒家的学术思想要领。二者归根于孔子儒学，获得本体支撑与雄壮力量，以免陷于枝用、虚荡。

Critique and Approval of Taoism in Tracing Confucianism by Xiong Shili

The key basis for criticizing Taoism in Tracing Confucianism by Xiong Shili is on the sage-king paradigm and the principles in The Book of Changes. Its main approach is the guidance of the orthodox-idea of the primitive Confucianism, the interpretation of Tao in the classical texts and the discussion on the issues of the heaven/human and the heart/thing. Generally speaking, there is a congenital deficiency in Taoist thought which has faced a cognitive dilemma about the division of the nature and the representation. The later scholars'' support of the royal rule forgot the origin and beclouded the new Confucian interpretation of The Book of Changes. But its cosmology has the same source as Confucianism, advancing side by side. Taoism finds expression in the doctrines of Laoism and Zhuangism, the former is the founder in consistence with Confucianism in understanding heart-thing but different essentially in ontological understanding; the latter is the promoter but fails to grasp some essential elements in the primitive Confucianism. However, Zhuangzi · The World follows the key academic principle of the primitive Confucianism in terms of sage-kings. Both are rooted in the primitive Confucianism for ontological support and strength while avoiding deviation.