The sudden interruption of the development of the second generation of neo-Confucianism was finally compensated by the rise of the third generation of neo-Confucianism. If the rise of the first generation of new Confucianism is mainly due to the reaction of the New Culture Movement, and the resurgence of the second generation of new Confucianism is largely due to the internal thrust of the Anti-Japanese War, then the rise of the third generation of new Confucianism has both positive and negative effects. First, the overall victory of communism in the mainland, and then the total westernization and the popularity of liberalism in Taiwan Province Province, all gave the new Confucianism a chance from the opposite side; The official support and encouragement of Taiwan Province Province to carry forward traditional culture, the sympathy and appreciation of world culture to oriental culture and China culture, and the economic take-off of Confucian cultural circle in East Asia after the 1960s have all played a positive role in encouraging and promoting Neo-Confucianism.

The rise of the third generation of new Confucianism is a difficult process, which lasted for more than 30 years. There are opportunities and luck in this, but more is the efforts of 23-year-old people who are determined to be pottery. Confucianism has become a prominent school from silence, depression and falling flowers and fruits, which is a subject worthy of study for both cultural movements and the history of thought. According to the development and changes of neo-Confucianism, the third generation of neo-Confucianism can be roughly divided into two periods in terms of social and cultural background, ideological focus, academic characteristics and realistic response: the first stage is from the late 1940s to the early 1960s, and the second stage is from the 1960s to the 1980s.

The first stage is the gestation and formation of the third generation of neo-Confucianism. The third agent science was officially staged after 1949, but both the preparation of characters and knowledge began as early as the late 1940s. Tang Junyi, Mou Zongsan and Xu, the backbone of the third agency, are all disciples of Xiong Shili, a great master. Both Tang and Mou founded magazines and engaged in academic and cultural activities in the early days of the Anti-Japanese War. 1947, Mou Zongsan and Yao Jiangyuan founded history and culture, and Xu founded an academy. 1948, at the suggestion of Mou Zongsan, Cheng, also a disciple of Xiong Shili, founded Goose Lake Academy and ideal history and culture in Jiangxi, and Tang Junyi went to give lectures in Goose Lake, while the origin of Goose Lake Academy was drafted by Mou Zongsan and others. Although these magazines existed for a short time and had little influence, their consciousness of national culture and Confucianism, as well as their academic training, running journals and running schools paved the way for the new development in the 1950s.

1949, * * * seized power in the mainland, and some intellectuals fled to Hongkong, Taiwan Province Province and overseas, far away from the mainland, which was psychologically and spiritually shocked. In their view, when Marxism rules the mainland, it means the demise of traditional culture, and once the traditional culture is lost in the mainland, it is like a tree falling down, flowers and fruits falling with the wind, and it is difficult to replant. On the isolated island and in the colony, they looked around and saw the vast sea and sky, the dark earth and the dim sky, but they couldn't find a trace of Chinese culture. Feeling the double drift of body and mind, in a sad state of mind, I devoted myself to Hongdao with the spirit and courage of "knowing what I can't do" and "giving up who I am". They run schools and magazines, actively carry out cultural introspection and cultural propaganda, and finally summon the revival of Confucianism.

The third generation of neo-Confucianism is not completely out of touch with the first and second generations, but is related in thought and character. If Xiong Shili is the only important spiritual bridge between the first and third generations, then Qian Mu is the only cultural link between the second and third generations. Without Qian Mu, it is difficult to have the rise of the third generation of new Confucianism. In 1950s, it was Qian Mu's personality, fame, knowledge and influence that united, organized and brought together Confucian scholars, students and people with lofty ideals who were scattered overseas, lost their senses and felt dejected, and had not recovered from the impact of great changes. Qian Mu's practical influence (founding academies, magazines and academic research) and cultural symbolism are very important to the initial development of the third generation of new Confucianism.

The first important event that marks the official unveiling of the third agency is the establishment of Xinya Academy. The founders of Xinya, such as Qian Mu, Tang Junyi and Zhang, all want to spread traditional culture through education and carry forward the life of traditional culture. The new Asian spirit emphasizes the modernization of China's traditional cultural spirit, so the academy tries to combine the humanistic tradition of Chinese academy education with the knowledge training of modern western education. Qian Mu revealed that the purpose of the Academy is to "trace back the lecture spirit of the Song and Ming Academy, adopt the tutorial system in Western Europe, take humanistic education as the purpose, and communicate the eastern and western cultures in the world". Xinya Academy provides a platform for the third generation of Neo-Confucianism to preach and teach. Confucian scholars from Hong Kong and Taiwan are brilliant and will stay in Sri Lanka for a period of time. Xinya has become a cultural stronghold for promoting Confucianism and a base camp for neo-Confucianism. At the same time, the cultural practice of giving lectures in the academy because they could not get away from politics completely also made them feel connected with the spirit of Confucianism in the Song and Ming Dynasties, thus obtaining some special psychological comfort.

If Xinya is an educational institution of Neo-Confucianism, Democratic Review is the cultural public opinion position of Neo-Confucianism. Xu and others deeply felt that the disadvantages of society and the future of China needed a fundamental cultural reflection and were determined to run ideological publications. So the Democratic Review was established in Hong Kong on 1949 and set up a branch in Taipei. In the early 1950s, the Democratic Review published mostly political articles, and there were many comments on the Kuomintang. After the mid-1950s, it gradually transformed into an academic journal with ideological and cultural characteristics, and developed in the direction of reviving China culture. Confucian scholars in Hongkong and Taiwan Province have written articles about it. Many important articles by Qian Mu, Tang Junyi and Mou Zongsan were published in the Democratic Review, which became a "platform for new Confucianism". As a result, Neo-Confucianism has expanded its influence in society.

195 1 Life magazine founded by Wang Dao in Hongkong is another important public opinion position of Neo-Confucianism. Qian Mu, Mou Zongsan and Zhang jointly stated their aim: to carry forward Confucianism as their own responsibility. Teachers and friends discuss the ways of "returning to the original and opening up new ideas" and "returning wisdom to benevolence" in their lives, seeking the intersection of Chinese and western cultures. Zhang Junmai once commented on Life as follows: "The Confucianism Reevaluation and Religion Center led by Mr. Qian Mu and his colleague Mr. Tang Junyi has been established in Hong Kong. Life magazine, sponsored by Mr. Wang Dao, Hong Kong, has become an important institution of this movement. " (Preface to the Development of Neo-Confucianism)

In addition, Mou Zongsan initiated the Friends of Literature Association in Taiwan Province Provincial Normal University, and held similar lectures for teachers and students in the Chinese Department of Donghai University, actively promoting Chinese culture and Confucian spirit. 1962, the world-wide Oriental Humanities Society was established in Hong Kong, which played an important role in the development and growth of Neo-Confucianism.

Undoubtedly, the ideological symbol of the rise of the third generation of Neo-Confucianism is the Declaration for China Culture-Our Common Understanding of China Academic Research, China Culture and the World Cultural Future (also known as China Culture and the World) jointly published by Tang Junyi, Mou Zongsan and Xu Yu 1958 on New Year's Day. As Mou Zongsan said, the Declaration is "the summary of our efforts in the past ten years" (the preface of the revised edition of Moral Idealism), which basically reflects the understanding and views of Neo-Confucianism on China culture and world culture, so the Declaration is called "the most important document to study the character and basic direction of contemporary Neo-Confucianism" (Lin's On the Balance of Modern Confucianism). The manifesto shows that Neo-Confucianism has matured and the center of a school has been formed. The simultaneous publication of the manifesto in Democratic Review and Regeneration shows that Neo-Confucianism is consciously carrying out the Confucian movement and establishing the Neo-Confucianism school, so the manifesto marks the formal formation of the third agency theory.

196 1 year, Hu Shi made a speech on "social changes needed by scientific development" at the scientific conference in East Asia, and thought that China culture lacked spirituality or spirituality. Xu immediately refuted this article and criticized Hu Shi for "covering up his ignorance by slandering China culture and oriental culture" and "flattering westerners" (debates and comments). Li Ao then published "See a Doctor for People who Talk about Chinese and Western Cultures" in Satellite, attacking traditionalism and Neo-Confucianism, and advocating the complete acceptance of modern western culture. Thus, the great cultural debate between China and the West began, spreading to Hong Kong and overseas. This controversy made the boundaries between Westernization School and Tradition School more clear, and at the same time made Neo-Confucianism merge, which promoted the final formation of Neo-Confucianism.

The characteristics of neo-Confucian activities at this stage are: first, to survive and stand on the ground in difficulties, to establish beachhead positions, and then to expand in depth until all the lost land is recovered. Xinya is the foothold of neo-Confucianism, and democratic review and life are the beachhead. Relying on these three support points, the Neo-Confucianism has carried out in-depth and arduous cultural revival and reconstruction, made full use of newspapers, magazines and platforms, and spared no effort to publicize and expand its influence. Gradually, Neo-Confucianism, which was initially unknown, finally won great social repercussions in terms of ideology and culture. At the same time, the image of political conservatism and ideological conservatism of Confucianism disappeared in people's eyes, and the image and elegant demeanor of the creator of new China culture created by new Confucianism appeared in front of people. Secondly, several key figures are actively promoting, contacting, supporting and echoing each other. This is how the third generation of new Confucianism was formed. Xinya is a big camp, presided over by Qian Mu and Tang Junyi, hosted by Xu, lectured by Mou Zongsan, a humanities association, and initiated by Tang Junyi and Mou Zongsan, an oriental humanities society. Qian Mu, Tang Junyi, Mou Zongsan and Xu participated in several important events of the rise of the third generation of new Confucianism and naturally became the backbone figures. Although each has his own emphasis, Tang Junyi has been guarding Xinya all his life, which is related to education. Xu tried his best to support the Democratic Review and stick to the cultural and academic standpoint. Mou Zongsan devoted himself to teaching and writing from Taiwan Province Provincial Normal University to Donghai University, and from the Chinese University of Hong Kong to Xinya College, but they shared the same breath and supported each other. Democratic appraisal was carried out with the cooperation of Xinya. The editor-in-chief is Zhang, the general manager of Xinya, and Qian Mu, Tang Junyi and Mou Zongsan are its active contributors. Life is supported by Qian Mu and Mou Zongsan, and Professor Xinya such as Qian Mu and Tang Junyi are also members of social affairs of life. Mou Zongsan and Xu naturally have many positions in Xinya Lectures, and a series of activities of China Neo-Confucianism in 1950s and 1960s show that they are consciously carrying out a cultural movement. Compared with the first and second generations of neo-Confucianism, the third generation of neo-Confucianism is more about competing with each other, and this force has emerged in the modern ideological trend.