Abstract

This paper from the dilemma of the modern super-g to re-read and judge the angle of the Chinese New Scholasticism. Western modern legislation based on human subjectivity, emphasizing human reason, and who constructed the appearance of culture. In which, with the appearance of the main building through rational, manipulation of power, domination of others and otherness, creating a solid all embarrassed, defects clusters. Neo-Confucian emphasis on human subjectivity and for the reconstruction of Chinese philosophy and laid a priori basis for China's modernization, but ignoring the dimension of otherness, especially those who ignore the people he's the ultimate open. Contemporary Neo-Confucian philosophy as a subject, "benevolence" as the self-love and not to speak of ethics and practice, not easy to overcome the dilemma of modernity. By comparison, Catholic scholars of contemporary China, especially Chinese New Scholastic Philosophy, in the process of integration of Chinese culture, emphasizes the human spirit to live straight, but still trying to maintain the relationship of ultimate otherness. Although they used the interpretation of the Christian faith, not necessarily the history of Chinese philosophy, the image, but their efforts to point out that Chinese culture and Chinese philosophy about human nature has not of intrinsic dimension beyond, and to promote and practice of true humility has , Love and Love of ethics, is indeed precious. Philosophy they create, from the ontology, cosmology, human nature, ethics, training Jilun point of view, the plight of modern super-g. Due to space limitations, this article cite Yu Bin , Lo Kuang , Li Zhen three to illustrate their ideas into practice and how can the life of the plight of the modern super-g. This paper re-reads and re-assesses the development of 'Chinese Neo-Scholasticism in terms of its potential to overcome the malaise of modernity, which has been caused by the self-enclosure of human subjectivity, the culture of representations, impoverishment of human reason, and the tendency towards domination by the will to power that characterize Modernity. Different from it, Modern New Confucianism keeps itself to the self-enclosed human subjectivity, without the love for many others, with their strong discourse and weak praxis, and therefore still belongs to modernity and is unable to overcome its malaise. In comparison, Chinese Neo-Scholasticism, in its attempt of synthesis with Chinese philosophy, is open to God, to all things in the universe, to other people, and to love them in their life praxis, it does not allow the self-enclosure of human nature. Even it what they interpret is not necessarily the historical image of Chinese philosophy, their effort in keeping irreducible human nature's openness to God arid many others is very significant today. The philosophical system they build, containing diverse dimensions such as ontology, cosmology, theory of human nature, ethics, theory of self-cultivation, philosophy of culture and philosophy of education ... etc., and their actualization of 'their ideas in their life praxis, indeed offer a way of life and thinking that is capable of 'overcoming the malaise of modernity. This paper will take Cardinal Yu Bin, Archbishop Lo Kuang and Mgr. Gabriel Li, and their theories and life praxis as examples of analysis