在现代学术界,熊十力之学通常被称为“新心学”。其实熊十力的人生哲学不仅只有这一面向,实践哲学始终贯穿其中。当把焦点从熊十力晚年对佛学的批评转向对老子思想的批评中,不难看出其中蕴含的现代性经世思想。在由四经贯穿并受社会主流意识影响的外王学中,熊氏引用现代话语,论述逻辑中也展现出具有“时代”倾向的儒家大同蓝图。同时熊氏坚信中国走向现代化,必须扎根于中华传统文化土壤。若透过熊十力的思考再思考,并以此为引子,也可为当前思考如何更好实现“第二个结合”提供参照。

In modern academic circles, Hsiung Shih-li's thought is referred to as “new neo-Confucianism. ” In fact, Hsiung Shih-li's life philosophy is not only limited to this aspect. Practical philosophy runs through it all. When the focus is shifted from Hsiung Shih-li' s criticism of Buddhism in his later years to his criticism of Laozi thought, it is not difficult to see the modern worldly thought contained in it. The external kingship taught by the four classics, influenced by the mainstream social consciousness, is reflected in Hsiung Shih-li's modern language and thought logic, showing a Confucian “ Great Harmony” social blueprint with socialist tendencies. At the same time, Hsiung believes that China's modernization must be rooted in the soil of traditional Chinese culture. If we reflect on Hsiung Shih-li's thoughts and use them as a starting point, we can provide reference for how to better achieve the “second combination” in the present.