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文明的冲突总是不同的“先见”或“前见”之间的冲突。中、西遭遇百年来的汉语思想史即是中国思想界执持中国文化之“体”、之“先见”回应西学和西方文明体制的历史。思想界经由洋务运动、戊戌维新、辛亥革命等实践层面的“试错”一步步由“夷夏大防”之“体”退守到放弃“民贼”专制体制以保国、保种的“国权”、“族权”之“体”，实际上已一步步经由历史经验的先验还原回到中国文明体制之先验形式最深处——亦即回到中国文化之“公”、“私”观，回到中国文化一向所本的正义论根据。然而，退到此处的中国思想界终于未能以深切洞明的反思之思求证本文明先验形式及以此为据的“先见”的先验性之真伪，从而终于不能免于对西学和西方文明体制的一再误读与误植。汉语思想界循此陷入的困结和汉语生活世界引入之“现代性”的伪现代形态与接踵而至的民生苦难，始终与此一未经反思之思（先验还原之思）清理的“中体西用”立场紧密相关。解开汉语思想界百年困结的首要任务即是以反思之思求证思想界自身所本之先见和本文明体制先验形式先验性之真伪。
Civilized conflicts are always different conflicts between “prejudice” or “foresight.” The history of Chinese thought in the past century has been the history of the “sectarian” Chinese ideological community holding the Chinese culture and the “prejudice” responding to the Western learning and Western civilization. Through the “trial and error” at the practical level, such as the Westernization Movement, the Reform Movement of 1898 and the Revolution of 1911, the ideological field retreated from the “body” of the “big defense of Yishan” to the “body” of abandoning the “people thief” autocratic system to protect the country and preserve the “ Actually, ”body“ of ”ethnic group“ has in fact gradually returned to the deepest of prior forms of Chinese civilization through the prior reduction of historical experience - that is, returning to the ”public“ and ”private“ View, back to the Chinese culture has always been based on the theory of justice. However, the Chinese intellectuals who have retreated here finally failed to take the profound and reflective reflections to find out the a priori forms of the proof of civilization and the authenticity of the ”foresight“ a priori based on them, Repeated Misinterpretation and Fallacy of Western Learning and Western Civilization System. The pseudo-modern form of ”modernity“ and the ensuing sufferings of people’s livelihood that the Chinese intellectual circles embarked upon in this difficult period and the Chinese life world have always been in contact with this ”non-reflective“ In the West with ”position closely related. The primary task of untying the Chinese intellectual trap for a hundred years is to establish the a priori authenticity of the priori form and the priori form of the system of proof by the thought-provoking ideological community itself.