對於近代儒學的特色，本文將以「體用論」與「相偶說」作為兩種建構的類型，而且本文將會從明清擴大至東亞地區的日、韓兩國。理學的思考方式可用「體用論」表之，此詞語可用於本體論(程朱)或心性論(陸王)。體用論模式不管放在本體論或心性論講，它基本上都是垂直式的，即使所謂的未子的橫攝型也仍有垂直型的內涵。體用論的世界觀是要使世界全體由道所化，這就是所謂的「誠明」的世界，所謂的「物與無妄」世界的本體論之貞定乃是理學卦抗佛老世界觀最重要的理論建構。然而，此理論如要由理論的意義變成實踐的或者所謂的存在的意義，其間必須要有長期轉化日常性的心性主體之歷程，陸、王心學因此常以本體工夫論代替體用論。反理學思潮儒者認為:體用論乃是受佛老影響的詮釋模式，它是標準的「別于為宗」。反理學思潮的思維方式並不一致，但筆者認為「相偶說」可為代表。

「相偶性」一詞來自漢代俗語「相人偶」阮元、丁茶山鍾事發揮此義。「相偶說」的世界觀基本上是種社會哲學，它重人道而輕天道。依據相偶性，真正的道德是兩者之間的合理關係，仁既不是自然哲學的「生生」也不是在其自體的側隱之心，也不是照顧他者的博愛，而是相互主體的倫理關係。相偶說因為分享了中醫或中國文化的形神結構，所以它的相偶並不排斥氣化，此論不是社會結構決定論，而是氣化傳統意義的社會倫理哲學。它只是反封垂直式的一體關係，但不反封橫攝面的封偶之貫通關係。「相偶說」的另一個次型乃是「禮儀論」因為依據反理學思潮的設定，人與人的合理關係並不是先驗決定的，而是由社會的傳統或習俗所決定的。「禮儀論」強調「禮」在社會結構上的重要意義，I禮儀論」的內涵大致有 二，一是角色論，一是依此角色而來的行為規訓。反理學思潮的儒者認為「在社會結構中的人」亦即「扮演五倫關係中的相卦性角色」乃是儒家義理的核心。行禮意味著主體與社會的互動，人的主體因此成為社會化的主體，或是「泛化的他者」的主體。在這種社會全體論中的互動會產生共同認可的行為模式，共識由此產生，道德的普遍性因此是社會性的。

This paper suggests that the two main types of
recent Confucian theories are “substance-function
theory” (tiyong lun) and “antithesis theory” (xiangou
shou). Neo-Confucianism’s philosophy could be called
“substance-function theory,” which could be used in the
contexts of ontology and “mind-nature theory” (xinxing
lun). The worldview of this mode of thinking was
vertical, which means the entire world is the
embodiment of Tao. This worldview was the most
important concept that Neo-Confucianism used to
confront Buddhism. However, to carry out this theory,
the subject needed a long-term process of cultivating the
mind. Therefore, Xin Xue (study of heart and mind) often
used ontology-cultivation theory (benti gongfu lun) to
replace “substance-function theory.” The
Anti-Neo-Confucians thought that “substance-function
theory” was a mode of interpretation influenced by
Buddhism and Taoism. Instead, “antithesis theory” could
represent the philosophy of Anti-Neo-Confucianism.

The word “antithesis” (xiangou) originated from a
common saying during the Han dynasty: “xiangren ou”.
Ruan Yuan and Ting Chashan expanded its meaning.
The “antithesis theory” was basically a social philosophy
which put more emphasis on ethics. According to this
theory, true morality is defined as a reasonable
relationship between two individuals, and “Ren”
(benevolence) was defined as an inter-subjectively
ethical relationship, rather than vital force, compassion,
or philanthropy. However, “antithesis theory” did not
reject the concept of “qihua” (qi transformation) and
because it accepted the idea of body-spirit structure, it
was a social-ethical philosophy in the tradition of
“qihua.” It objected to the vertical integral relationship,
but did not object the horizontal antithetic relationship.
Its subtype was the “theory of etiquette” (liyi lun),
because it assumed that reasonable relationships between
people were determined by social traditions and customs.
The “theory of etiquette” stressed the significance of
“decorum” (li) in a society, and it contained two
dimensions: “role theory “and “the discipline of roles”.
The Anti-Neo-Confucians believed that
“man-in-the-social-structure” (i.e., playing their role in
the Five Cardinal Relationships) was the essence of
Confucian philosophy. Carrying out the “theory of
etiquette” means that the subject interacts with others
within a society. The subject therefore becomes a
socialized one. These kinds of interactions within a society would lead to a consensus on definition of proper
moral behavior. The universality of morality is thus the
sociality of morality.