CAJ | 학술논문

林安梧强调，本质主义引起了方法学上的谬误与错置，治中西哲学不能陷入“本质主义”的圈套。例如，不能说中国人没有自由意志，先秦儒家就很重视自由意志，只是后人把它磨损掉了。他倡导“后新儒学”，提出“约定主义”，主张通过“五证”的方法回到原典，使中国文化在学习民主科学中起调节作用。欧阳康认为，哲学的本性就是对话，但在中国哲学界，马克思主义哲学曾经处于独尊地位，对话一度困难。1978年以后，哲学界最大的进步是哲学本性的恢复，走上了对话之路，中国马克思主义哲学有了自己学术化的发展方向，并且与“西马”相比具有自己的优势，但是还应继续倡导一种平等开放的心态。邓晓芒认为，我们现在还谈不上反本质主义，本质主义实际上是理性精神，是一切对话的平台，中国历来缺少它。儒家的自由意志只是现象，其本质上并不尊重自由意志，只是把规定好了的东西（如天道等）让人去选择。这些问题离开本质主义都说不清。郭齐勇认为，哲学最重要的本性是宇宙论式的终极关怀，这是中西哲学沟通的平台。中国哲学中的天道是自由意志的前提，而西方基督教的上帝、康德的“头上的星空和心中的道德律”同样也是前提。除了理性之外，“智的直觉”更重要，它是生命和实践的学问，与马克思实践哲学也是相通的。
림안오강조，본질주의인기료방법학상적류오여착치，치중서철학불능함입“본질주의”적권투。례여，불능설중국인몰유자유의지，선진유가취흔중시자유의지，지시후인파타마손도료。타창도“후신유학”，제출“약정주의”，주장통과“오증”적방법회도원전，사중국문화재학습민주과학중기조절작용。구양강인위，철학적본성취시대화，단재중국철학계，마극사주의철학증경처우독존지위，대화일도곤난。1978년이후，철학계최대적진보시철학본성적회복，주상료대화지로，중국마극사주의철학유료자기학술화적발전방향，병차여“서마”상비구유자기적우세，단시환응계속창도일충평등개방적심태。산효망인위，아문현재환담불상반본질주의，본질주의실제상시이성정신，시일절대화적평태，중국력래결소타。유가적자유의지지시현상，기본질상병불존중자유의지，지시파규정호료적동서（여천도등）양인거선택。저사문제리개본질주의도설불청。곽제용인위，철학최중요적본성시우주론식적종겁관부，저시중서철학구통적평태。중국철학중적천도시자유의지적전제，이서방기독교적상제、강덕적“두상적성공화심중적도덕률”동양야시전제。제료이성지외，“지적직각”경중요，타시생명화실천적학문，여마극사실천철학야시상통적。
Lin Anwu emphasizes that the study of Chinese and Western philosophy should not run into the trap of ＂essentialism＂. For example, we can＇t say that Chinese have no free will, because the Confucianists of Pre-Qin Dynasty do attach importance to free will, which was just worn out by later generations. Lin put forward a ＂methodological conventionalism＂, claiming to return to the classical text by means of the ＂5 Arguments＂, and let Chinese culture play the part of adjustment in learning democracy and science, which is called ＂Post-New-Confucianism＂. Ouyang Kang reckons that the essence of philosophy is dialogue. Nevertheless, the monopoly of Marxism is found accountable for the barrier to dialogues of philosophies in China. The greatest improvement in Chinese philosophy after 1978 was recovery of philosophy essence, after which it stepped into the road of dialogue, and Marxist philosophy in China processed its own academic orientation, which had a merit over western Marxism. But a continued opening and equality was still demanded. Deng Xiaomang suggests that the essentialism is in fact rational spirit, which is a platform for every dialogue. Though all ages, China lacked this essentialism, not to say anti-essentialism. Confucian liberalism is superficial appearance, because essentially it does not respect free will, but offer chosen items （like Tian-tao） for them to choose. These become all obscure without essentialism. Guo Qiyong holds that the essence of philosophy is most importantly cosmologic ultimate thought, which is the platform of communication between western and Chinese philosophy. Not only Chinese Tian-tao, but also God in western Christianity and ＂the starry heavens above me and the moral law within me＂ of Kant, are preconditions of free will. In spite of ration, ＂intellectual intuition＂ is more important, which is the knowledge of life and practice, having much in common with Marxist praxis-philosophy.