本文旨在分析羅光「生命哲學」對於儒家超越問題的現代探索。羅光以傳統儒學的超越形態為「倫理性超越」 ，並相應於此提出「生命哲學」的「本體的超越」 。 「生命哲學」的超越精神並不體現為與儒學傳統的斷裂，而是以對儒學的重新闡釋為根據，在儒家獨立的「生生」之形上學、與重新詮釋的道德論的基礎上展開。這種生命超越在終極歸趨上朝向上帝信仰，從義理上呼應了羅光對於儒家一直保持著三代之上帝信仰的哲學史判斷，體現出會通儒家與士林哲學的理論期待。應當說，羅光所展現出的新士林哲學結合中國文化與基督信仰求索超越之路的傾向，確實是一種典型的、值得關注的主張，這一路向與倡導中國文化「內在超越」論的現代新儒家、反對以西方哲學的超越精神詮釋中國文化的安樂哲等海外漢學家，以及大陸一些關注相關問題的學者一起，共同形成了現代中國哲學對於儒家超越問題的整體觀照。

This paper aims to discuss Lo Kuang’s view about Confucian transcendence problem from his “Philosophy of life”. In his opinion, the traditional way of Confucian transcendence is “ethical transcendence”, while the way in his “Philosophy of Life” is “ontological transcendence” opposed to that. Lo Kuang’s way of transcendence is not apart from Confucian tradition, but based on a new interpretation of its metaphysics
and ethics. Corresponding to his judgments on the history of Confucianism，his theory of transcendence goes towards Christian faith in the final ending, and shows the expectation to help Confucianism and Scholasticism interacting with each other. The way of Lo Kuang’s transcendence, showing the Neo-scholastic effort to integrate Confucianism and Scholasticism, is one typical view of transcendence in modern Chinese philosophy. This way of thinking, together with Neo-Confucianism and sinologist abroad, forms the whole sight of modern Chinese philosophy on traditional Confucian transcendence problem.