在這篇文章中，我們隨著唐君毅先生開闢的道路，探討分布在世界各地的華人以及他們與中國文化和哲學的關係。雖然我們大致同意唐先生鼓勵海外華人在世界各地紮根立足，並為推廣中國文化做出貢獻的觀點，但我們對世界各地華人之身分認同，做出與現實更貼近的認定。我們認為，這些華人並非失去故鄉、散落世界各地的流浪者，他們是已各自紮根於不同國度的合法公民。從這裡出發，我們說明，世界各地的華人在推廣中國哲學成為世界哲學中的作用會逐漸減少。在過去大半個世紀裡，在促使中國哲學成為世界哲學的過程中，海外的華人思想家做出了、並持續做出重要的貢獻。但是，隨著世界各地華人身分的轉變，且中國哲學越來越有成為世界哲學之一的態勢，海外的華人思想家在推動中國哲學方面的作用會逐漸減輕。這兩者之間存在成反比的關係。

In this essay, we follow Tang Junyi’s lead in exploring issues related to
Chinese diaspora and Chinese philosophy. While we largely endorse Tang’s
call for overseas Chinese to establish themselves in their adopted lands, we argue for a more nuanced view of the identity of Chinese people outside China: they are not marginalized individuals scattered outside of their “homeland,” China, rather they are people legitimately established in their own respective countries. In this connection, we also advance a view of future Chinese philosophy as a world philosophy rooted in China as well as in the world at large. In our view, although Chinese immigrant thinkers in the past century have played a major role in promoting Chinese philosophy outside China, the importance of such a role is likely to decline along with the success of Chinese philosophy in becoming a world philosophy.