對「直覺」的高度重視可以說是二十世紀新儒家的共同點之一，儘管對「直覺」概念的詮釋和具體運用在各個哲學系統中有許多不同。本文的宗旨是分析梁漱溟先生如何借助對儒家經典和佛學的文化詮釋，在現代性批判的過程中，全面地闡發了他的直覺理論。梁漱溟對現代性的批判集中到一點，是工具理性批判。他認為工具理性的高度擴張造成了西方的價值危機，包括在天人之辯上人與自然的嚴重對立、群己之辯上功利主義和個人主義的困境、理欲之辯方面人的內心生活的貧困和分裂。為了救治世風，梁漱溟主張從傳統文化中尋找精神資源，因此通過對《周易》和《論語》等儒家經典的獨特詮釋，以及對唯識論的發揮，抉發出「直覺」這一核心範疇。梁漱溟認為，直覺首先是形而上學的方法，擅長運用這種方法是中國古代形上學的重要特點；直覺也是獲得知識的方法，嚴格說主要是獲取有關意義或價值的知識的方法；更重要的是，直覺是倫理學的基本原則。因為直覺不僅關係到德性自我的確立，而且由於善的直覺包含了無私的情感，表現出強烈的驅動力和當下即是的自發性，由此進入實踐的領域。正如梁漱溟自述，其理論曾經受到某些西方心理學的影響，這是它表現為心理主義泛直覺論的原因之一。儘管梁漱溟的直覺論有不盡圓熟之處，但是他最早提醒人們注意直覺在中國文化和中國哲學中重要地位、系統而全面地探討了直覺範疇，並且漸漸清除原先帶有的非理性主義成分，證明他不枉為新儒家的先驅。

　　　　　As for the Neo-Confucians in the 20th century, intuition was one of their common concerns, though there were different interpretations and concrete uses of this concept in each system of the Neo-Confucian philosophy. In the course of his critique modernity along with instrumental reason as its key account, Mr. Liang Shuming elucidated his intuition theory with the aid of his cultural interpretation of Confucian and Buddhist classics.He held the view that the western value crisis resulted from the misuse of instrumental reason, and that this crisis made human beings and Mother nature seriously opposed in the debate of heaven and man, caused human beings to be concerned by the paradox of utilitarianism and individualism in the debates of collective and individual, and brought about a split and poverty in man’s inner world in the debate of principle and desire. In order to cure public morals, Liang maintained that we should seek spiritual resources from traditional Chinese culture. For this purpose, he interpreted independently the Confucian and Buddhist classics such as “Zhu-yi” and “Lun-yu”, etc. and developed the Buddhist theory of the Wei-shi sect, so that the core concept intuition and its new significance could be excavated. Liang considered that intuition first a metaphysical method, which is an important feature of ancient Chinese metaphysics; Secondly he thought that intuition was also the way of acquiring knowledge, which mainly referred to that of meanings and values, in its strict sense. As a result, intuition became a basic principle of ethics in ancient China, because not only was the intuition of goodness related to establishment of virtuous ego, but also by virtue of its selfless feelings as the strong motive forces of moral actions it could spontaneously and willingly enter into the field of practice. Liang’s theory, by his own account, was once influenced by some elements of western psychology, which was one of the reasons that he was inclined to psychologize pan-intuitionalism. Liang’s intuition theory as a system was not perfect, but he was the first man to remind the academic circles that we should notice the important role played by intuition in traditional Chinese culture and philosophy, to probe into the concept of intuition systematically and comprehensively, and gradually eliminated the irrational ingredients from his former system of theory. All the above scholastic attainments are enough to prove that Mr. Liang was a pioneer in the philosophical movement of Neo-Confucianism.