2025 Philosophy Research Development Report

Philosophy is imbued with the sense of the times; philosophers are always children of their era. Genuine philosophy is always concerned with and responsive to the times. Current philosophical exploration faces both the unprecedented challenges posed by intelligent technology and the major mission of interpreting tradition amid civilizational mutual learning and constructing the future while upholding fundamental principles and breaking new ground. Against this backdrop, in 2025, the Chinese philosophical community, guided by Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, has deeply cultivated classical texts, responded to realities, and continuously advanced knowledge innovation, theoretical creation, and discourse construction through dialogue between China and the West and the integration of ancient and modern.

哲学是具有时代感的，哲学家总是时代的产儿。真正的哲学总是关切着时代，呼应着时代。当下的哲学探索既面临智能技术带来的全新挑战，也肩负着在文明互鉴中阐释传统、在守正创新中构建未来的重大使命。在此背景下，2025年，中国哲学界坚持以习近平新时代中国特色社会主义思想为指导，深耕经典，回应现实，在中西对话、古今贯通中持续推进知识创新、理论创造与话语构建。

Overview of Research Trends

研究动态概述

In 2025, Chinese philosophy researchers actively responded to major theoretical and practical issues, closely followed the pulse of the times, strengthened subjective consciousness, and promoted exchange and mutual learning, demonstrating a clear orientation toward serving Chinese-path modernization and revealing theoretical vitality and historical consciousness while upholding fundamental principles and breaking new ground.

2025年，中国的哲学研究者主动回应重大理论与实践问题，紧扣时代脉搏、强化主体意识、促进交流互鉴，展现出服务于中国式现代化的鲜明导向，在守正创新中彰显出理论活力与历史自觉。

First, guided by the Party's innovative theory, efforts are focused on constructing an independent knowledge system for Chinese philosophy. On the one hand, the continuous adaptation of Marxism to the Chinese context and the needs of the times provides fundamental principles and scientific methodology for constructing an independent philosophical knowledge system; on the other hand, in the face of the rapid development of emerging technologies such as artificial intelligence, scholars adhere to Marxist standpoints, viewpoints, and methods, making Marxist philosophy a powerful ideological weapon for interpreting and leading the development of the times. Additionally, in textbook compilation and use, many universities have deeply promoted the unified use of key textbooks from the Marxist Theory Research and Construction Project, ensuring that these key textbooks cover all relevant secondary disciplines, specialties, and courses within philosophy.

第一，以党的创新理论为引领，着力构建中国哲学自主知识体系。一方面，不断推进马克思主义中国化时代化，为哲学自主知识体系的构建提供根本原则与科学方法论；另一方面，面对人工智能等新兴科学技术的迅猛发展，学者们坚持马克思主义立场观点方法，使马克思主义哲学成为解释和引领时代发展的强大思想武器。此外，在教材编撰与使用方面，不少高校深入推进马工程重点教材统一使用工作，确保马工程重点教材覆盖哲学相关二级学科、专业、课程。

Second, taking the Two Integrations as the fundamental direction, emphasis is placed on constructing cultural subjectivity and refining and interpreting iconic concepts of Chinese philosophy. Academic research directly addresses the "originary" and "fundamental" issues of Chinese civilization, clarifying the unique modes of thinking and value concepts of Chinese civilization, thereby establishing the basic form of Chinese philosophy. Discussions in 2025 on approaches such as "Sino-Philosophy" and "Analytic Chinese Philosophy" consciously apply modern logic and analytical methods to study Chinese philosophical texts and thought, enhancing theoretical clarity and argumentative rigor, and responding to and participating in universal philosophical questions common to humanity with a more subjective philosophical methodology.

第二，以“两个结合”为根本方向，重视对文化主体性的建构与中国哲学标识性概念的提炼与阐释。学术界研究直指中华文明的“开端性”与“本原性”问题，厘清中华文明特有的思维方式与价值观念，以此确立中国哲学的基本形态。2025年度对“汉语哲学”与“分析的中国哲学”等路径的讨论，则自觉运用现代逻辑与分析方法研究中国哲学文本与思想，提升理论的清晰度与论证的严密性，以更具主体性的哲学方法论回应和参与人类共同的普遍性哲学问题。

Third, using interdisciplinary and cross-disciplinary methods, the transformation of philosophical research paradigms is advanced, with public concern and practical orientation becoming unprecedentedly prominent. In research areas such as AI governance, brain-computer interface ethics, and technology for good, the philosophical community is dedicated to building bridges between technology and the public, and between ideas and reality, actively exploring operable ethical norms and governance frameworks, and promoting a leap from theoretical foresight to governance practice. In 2025, relying on collaborative research across interdisciplinary platforms, multiple universities established humanities laboratories, aiming to further expand the deep application of large model systems in scenarios such as scientific research, industry, and education, contributing wisdom to the coordinated development of artificial intelligence and social ethics.

第三，以跨学科、交叉学科为方法，推进哲学研究范式转型，公共关怀与实践指向空前凸显。在人工智能治理、脑机接口伦理、技术向善等研究方面，哲学界致力于搭建科技与公众、理念与现实之间的桥梁，积极探索可操作的伦理准则和治理框架，推动从理论前瞻到治理实践的跨越。2025年，多所高校依托跨学科平台的共同研发，成立了文科实验室，旨在进一步拓展大模型系统在科研、产业与教育等场景的深度应用，为推动人工智能与社会伦理协同发展贡献智慧。

Fourth, taking the promotion of civilizational exchange and mutual learning as a mission and responsibility, classical studies and Western philosophy research are conducted with cultural confidence and an open, inclusive mindset. Scholars strive to break the inherent framework of Western classical studies, actively construct an independent discourse system for classical studies centered on Chinese classical texts, and engage in comparative mutual learning with Western classical civilization, providing a window for Chinese academia to actively engage with the world and participate in international dialogue. Research on Western philosophy takes absorptive reference and critical reflection as basic principles, clarifies the research orientation of Sinicized interpretation, and emphasizes deep cultivation and reconstruction of important issues in philosophical schools such as phenomenology, German classical philosophy, and analytic philosophy from a Chinese perspective.

第四，以促进文明交流互鉴为职责使命，坚持以文化自信与开放包容的心态开展古典学与西方哲学研究。学者们努力打破西方古典学的固有框架，积极构建以中国经典文本为核心的古典学自主话语体系，并与西方古典文明进行比较互鉴，为中国学术提供了积极走向世界、参与国际对话的窗口。西方哲学的研究以借鉴性吸收与批判性反思为基本原则，明确中国化阐释的研究定位，强调以中国视角对现象学、德国古典哲学、分析哲学等哲学派别中的重要问题进行深耕与重构。

Grasping the Transformation of the Times on the Basis of Theoretical Inheritance

在理论传承基础上把握时代变革

In 2025, domestic Marxist philosophical research exhibited strong characteristics of upholding fundamental principles and breaking new ground, both insisting on deep cultivation of classical texts and core categories, and courageously facing practical issues such as digital civilization and new forms of capitalism, engaging in academic exploration that combines practical concern with theoretical innovation.

2025年，国内马克思主义哲学研究呈现出强烈的守正创新特点，既坚持对经典文本与核心范畴的深耕，又勇于面对数字文明、资本主义新形态等现实议题，展开兼具现实关切与理论创新的学术探索。

First, contemporary interpretation and methodological reflection on Marx's classical theories. Academia has continued and deepened the examination and reconstruction of Marx's classical texts, paying particular attention to the methodological clues contained within them. Philosophical categories such as "concrete totality," "concrete universality," "the method of retrospective reflection," and "species-being" have been re-examined within new problem horizons, aiming to excavate their epistemological and ontological connotations that transcend specific historical contexts. He Lai proposed that Marx, starting from the explanatory principle of practical philosophy, understands "universality" as the "interconnectedness of the life-world" organically unified with "particularity," opening up an enlightening theoretical paradigm. Ren Ping argued that to promote adapting Marxism to the Chinese context and the needs of the times from the historical standpoint of the New Era and the new journey, we need to re-understand the process of Marx's philosophical revolution from a new perspective.

第一，马克思经典理论的当代阐释与方法论反思。学术界延续并深化了对马克思经典文本的考辨与重构，尤其关注其中蕴含的方法论线索。“具体的总体”“具体普遍性”“从后思索法”“类存在物”等哲学范畴被置于新的问题视域中重新审视，旨在挖掘其超越特定历史语境的认识论与存在论内涵。贺来提出，马克思从实践哲学解释原则出发，把“普遍性”理解为与“特殊性”有机统一的“生活世界的相通性”，开辟了具有启示性的理论范式。任平认为，立足新时代新征程历史方位着力推进马克思主义中国化时代化，我们需要以新的视角重新理解马克思哲学革命进程。

Second, theoretical innovation in the intelligent age and Marxism. In theoretical responses to the intelligent age, scholars are committed to deeply integrating artificial intelligence, digital technology, and their social effects into the core of Marxist theory, transforming them into variables for theoretical construction. Sun Weiping advocated that resolving the basic contradictions of society in the intelligent age requires transforming these basic contradictions into a powerful driving force for social development. Sun Zhengyu argued that artificial intelligence is a revolutionary artifact in the history of civilization, posing a new epochal issue for reflecting on "man as a species-being" and creating a new form of human civilization.

第二，智能时代与马克思主义的理论创新。对智能时代的理论回应，学者们致力于将人工智能、数字技术及其社会效应深度融入马克思主义理论的内核，将其转化为理论建构的变量。孙伟平主张，解决智能时代的社会基本矛盾，需要将智能社会的社会基本矛盾转化为强大的社会发展动力。孙正聿认为，人工智能是文明史上具有革命意义的人造物，为反思“人是类存在物”和创建人类文明新形态提出了崭新的时代性课题。

Third, capitalist critique and civilizational reflection in the intelligent age. Scholars' discussions on capitalism in the intelligent age exhibit a distinct character of total critique, subsuming it under the analytical framework of "digital capitalism," aiming to reveal the logic of power and civilizational crisis behind technological appearances. Xie Lixia proposed that intelligent technology and digital capital jointly shape the "image collection" of platform data processing and storage, forming a spectacle order under the rule of digital capitalism. Zhang Liang argued that the structural evolution of technological hegemonism presents five types of "atavistic" phenomena, manifesting the functional reorganization of traditional factors of production by financial capital in a modern sense.

第三，智能时代的资本主义批判与文明反思。学者对智能时代的资本主义的探讨展现出鲜明的总体性批判特征，将其统摄于“数字资本主义”这一分析框架之下，力图揭示技术表象背后的权力逻辑与文明危机。解丽霞提出，智能技术与数字资本联袂塑造了平台数据加工存储的“影像集合”，形成了数字资本主义统治下的景观秩序。张亮认为，技术霸权主义的结构性演变呈现出五种“返祖”现象，表现出金融资本对传统生产要素进行现代意义上的功能性重组。

Constructing an Independent Knowledge System for Chinese Philosophy

构建中国哲学自主知识体系

Understanding the unique modes of thinking, concepts of order, and principles of governance and religion of Chinese civilization from its origins can provide rich intellectual resources for the theoretical construction of contemporary Chinese philosophy. Yang Lihua stated that it is necessary to conduct interpretive analysis and argumentation on change, time and space, mind and body, self and others within the purely empirical world, revealing the philosophical connotation of objectivity within experience and the wholeness and universal interconnectedness of the experiential world. Cao Feng argued that "the severance of the communication between heaven and earth" [1]1 "The severance of the communication between heaven and earth" (绝地天通) is an ancient Chinese mytho-historical concept, traditionally attributed to the sage-king Zhuanxu, describing a separation of the realms of heaven and earth and the regulation of religious practice, often interpreted as a foundational act of political and cosmic order. can only be reasonably explained when placed within the ancient Chinese view of history concerning order and chaos and the calendrical view of the Heavenly Way. Jiang Yi opposed the traditional concept of treating Chinese philosophy as a comparative philosophy, proposing that only by basing oneself on the non-comparative characteristics of Chinese philosophy can one deeply explore the autonomous form of Chinese philosophy.

从源头处理解中华文明特有的思维方式、秩序观念与政教原理，可以为当代中国的哲学理论建构提供丰富的思想资源。杨立华表示，要在纯粹经验世界里对变化、时空、心灵与身体、自我与他人等作阐释性分析和论证，揭明经验里的客体性的哲学内涵以及经验世界的整体性和关联的普遍性。曹峰认为，“绝地天通”必须放在中国古代治乱历史观以及历法天道观中，才能得到合理解释。江怡反对把中国哲学作为一种比较哲学的传统观念，提出只有立足中国哲学的非比较性特征，才能深入探索中国哲学的自主形态。

Since the 20th century, Chinese philosophical research has shown a new trend, namely the conscious application of analytic philosophical methods to study the texts, thought, and methods of Chinese philosophy. In this regard, Wang Zhongjiang argued that the analysis of Chinese analytic philosophers is primarily conceptual analysis; they emphasize analytical methods without excluding other methods, thereby creating a modern form of metaphysics. Han Linhe believed that contemporary Chinese philosophical research should consciously use the methods of modern logical analysis and appropriately draw on the concepts and theoretical resources of analytic philosophy.

20世纪以来的中国哲学研究出现了新的趋势，即自觉运用分析哲学方法，对中国哲学的文本、思想与方法进行研究。对此，王中江主张，中国分析方法哲学家们的分析主要是概念分析，他们既注重分析方法，又不排斥其他方法，创立了现代形态的形上学。韩林合认为，当代中国哲学研究应当自觉使用现代逻辑分析的方法，并适当借鉴分析哲学的概念和理论资源。

In 2025, the philosophical community's debates surrounding Sino-Philosophy continued to expand the understanding of the nature of Sino-Philosophy. Han Shuifa proposed that Sino-Philosophy, as a reflection on general human spirit and its phenomena using the Chinese language as a vehicle, is an important driving force for promoting the spiritual activities of the Chinese-speaking community. In contrast to the advocates of Sino-Philosophy, Li He argued that some proponents of Sino-Philosophy not only abstractly discuss the relationship between "philosophy" and the "linguistic life-world" but also ignore the reality that the modern Chinese linguistic life-world, amidst the collision of Chinese and Western thought, has moved from "I-other opposition" to "preliminary I-other integration."

2025年，哲学界围绕汉语哲学的争鸣，持续拓展了有关汉语哲学的性质理解。韩水法提出，汉语哲学以汉语为载具对人类一般精神及其现象的反思，是促进汉语共同体精神活动的重要动力。与汉语哲学的倡导者相对，李河提出，一些汉语哲学论者不仅抽象地谈论“哲学”与“语言生活世界”的关系，还无视近现代汉语生活世界在中西思想碰撞中从“我他对立”走向“我他初步融合”的现实。

In the course of several thousand years of development of Chinese philosophy, numerous core concepts with emblematic significance have been formed. Tracing their origins, interpreting them, and even reconstructing them are important pathways to understanding the essential spirit of Chinese philosophy. Chen Shaoming indicates that “image” (xiang) points to the creation of spirit, while simultaneously transcending the physical and acting upon the world; analyzing the abstract structures of different types of cultural phenomena is another intellectual horizon that doing Chinese philosophy reveals. Chen Yun believes that the relationship between heaven and humanity (tianren) and that between antiquity and the present (gujin), as two fundamental problems for humanity, are respectively expressed in the contemporary era as transcendence and historicity, whereby humans become the interstitial beings between heaven and humanity and between antiquity and the present. Sun Xiangchen takes “the family” (jia) as a philosophical motif, arguing that we should not be confined to the study of “the family,” but should also understand the world from the perspective of the family.

在中国哲学数千年来的发展历程中，形成了众多具有标识性意义的核心概念，对其进行溯源、诠释乃至重建，是理解中国哲学本质精神的重要途径。陈少明表示，“象”指向精神的创造，同时超越物理，作用于世界，分析不同类型的文化现象的抽象结构，是做中国哲学揭示的另一思想视野。陈赟认为，天人与古今作为人类两大基本问题，在当代分别被表述为超越性与历史性，人由此而成为天人、古今之间的居间存在者。孙向晨将“家”作为一个哲学母题，认为我们不应局限于对“家”的研究，更要以家的视野去理解世界。

At present, although the academic community’s efforts to construct an autonomous knowledge system of Chinese philosophy have achieved notable progress, some deep-seated challenges remain. For example, the exploration of “originary questions” (benyuanxing wenti) relies mainly on traditional resources; how to understand its connection with the practical problems facing contemporary China still awaits in-depth elucidation. In the comparison and mutual learning between Chinese and Western philosophy, some research has degenerated into superficial enumerative comparisons or forced correlations, being more descriptive than reflective and problem-oriented. To achieve greater breakthroughs on the basis of existing research, it is necessary to adopt a more candid and open-minded attitude, correctly handle the relationship between “antiquity and modernity, China and the West,” and realize the self-renewal and theoretical creation of contemporary Chinese philosophy.

当前，学界构建中国哲学自主知识体系的努力，虽然取得了显著进展，但仍存在一些内在的深层挑战。例如，对“本原性问题”的探讨主要依赖传统资源，如何理解其与当代中国面临的现实问题之间的关联，仍有待深入阐发；在中西哲学的比较互鉴中，一部分研究流于表面的枚举式对比或强行关联，描述性多于反思性与问题性。若要在现有研究的基础上取得更大突破，需要以更坦诚、更开放的心态，正确处理“古今中西”之间的关系，实现当代中国哲学的自我更新与理论创造。

Transformation from Tradition to Modernity

从传统向现代的转化

Chinese civilization is the only original civilization in the world that has never been interrupted and has developed to the present day, containing a rich and colorful cultural treasure trove. In the transformation from tradition to modernity, the Two Integrations [2]2 The Two Integrations (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of fine traditional Chinese culture. It was formally articulated by Xi Jinping. have indicated the ideological orientation and development direction of Chinese-path modernization, embodying the dialectical unity of Marxism and fine traditional Chinese culture. Chen Xia believes that Jin Yuelin, by constructing a philosophical system around the relationship between “the Way” (dao) and “things” (wu), employing rigorous logical reasoning and analytical argumentation, and integrating Chinese and foreign philosophical wisdom with modern scientific achievements, provides an important reference for our construction of an autonomous knowledge system of Chinese philosophy. Li Lanfen has produced an in-depth review of Tang Yongtong’s study of Wei-Jin xuanxue (Dark Learning). She believes that Tang Yongtong, from the perspective of the Sinicization of Buddhism, valued the bridging role that xuanxue once played in communicating foreign culture with Confucianism.

中华文明是世界上唯一从未中断、发展至今的原生文明，蕴含着丰富多彩的文化宝藏。在从传统向现代的转化中，“两个结合”指明了中国式现代化的思想定位与发展方向，体现了马克思主义与中华优秀传统文化的辩证统一。陈霞认为，金岳霖围绕“道”“物”关系构建哲学体系，运用严密的逻辑推理、分析论证，融汇中外哲学智慧和现代科学成就，为我们构建中国哲学自主知识体系提供了重要参考。李兰芬对汤用彤的魏晋玄学研究作出了深入述评。她认为，汤用彤是从佛学中国化的角度，重视玄学曾发挥的沟通外来文化与儒学的桥梁作用。

In the process of the creative transformation and innovative development of fine traditional Chinese culture, a group of exemplary scholars with paradigmatic significance has emerged. The excavation, collation, elucidation, and study of these scholars and their schools possess important significance for the history of scholarship and methodological value. At the same time, it should also be noted that although scholars have discovered many points of convergence between traditional culture and contemporary values in this process, reflection on some more complex ideas, institutions, and concepts remains somewhat insufficient. Beyond abstract theoretical analysis, investigation into the changes of different characteristics of Chinese civilization within specific historical contexts and social structures still needs to be strengthened. Only through more critical, profound, and open research can the vitality and modern significance of fine traditional Chinese culture be more comprehensively understood.

在对中华优秀传统文化的创造性转化与创新性发展过程中形成了一批具有典范意义的标志性学者，对于他们及其学派的挖掘与整理、阐发与研究，具有重要的学术史意义与方法论价值。同时，也应看到，学者们虽在这一过程中发掘了许多传统文化与当代价值之间的契合点，但对一些更为复杂的思想、制度与观念的反思稍显不足。在抽象的理论辨析之外，对于中华文明不同特性在具体历史语境、社会结构中变迁的考察，还有待加强。只有通过更具批判性、深刻性与开放性的研究，才能更全面地理解中华优秀传统文化的生命力和现代意义。

The Modern Mission of Chinese Classical Studies

中国古典学的现代使命

In November 2024, the First World Congress of Classical Studies was successfully held in Beijing, marking a new stage in the development of Chinese classical studies. How to conduct research in Chinese classical studies within the dialogue between Chinese and Western civilizations is a topic of widespread concern among scholars. Wu Fei believes that stimulating the philosophical power of the tradition of wen-zhi (pattern-substance) through reflection on hylomorphism, and correcting the possible tendencies of hylomorphism with the wen-zhi model, is one possibility for using Chinese and Western classical philosophy to think about modern problems. Zhang Wenjiang advocates that Chinese classical studies should not only study ancient classics but also consider how to face reality, balancing worldliness and national character, and dynamically seek its position within history.

2024年11月，首届世界古典学大会在京圆满召开，标志着中国古典学的发展进入了一个新阶段。如何在中西文明对话中开展中国古典学研究，是学者们广泛关注的主题。吴飞认为，通过形质论思考激发文质论传统的哲学力量，并以文质论模式纠正形质论的可能倾向，是利用中西古典哲学思考现代问题的一种可能性。张文江主张，中国古典学不仅要研究古代经典，也要思考如何面对现实，兼顾世界性和民族性，在历史中动态地寻求定位。

To construct classical studies with Chinese characteristics, it is necessary to understand the source and flow of Chinese civilization from the perspective of “old state, new mandate” (jiubang xinming) [3]3 “Old state, new mandate” (旧邦新命) is a phrase from the, so that Chinese classical studies face the world and the future. In Dong Ping’s view, Chinese classical studies should take “returning to the origin” (fanben) as “opening up the new” (kaixin), using the Two Integrations as an effective way to handle “the interstice between antiquity and modernity” (gujin jianxing). Tian Feng believes that the mission of Chinese classical studies is to activate the original spirit of Chinese civilization within the horizon of antiquity and modernity, China and the world, respond to the problems of the times, and provide holistic meaning for human life.

要建设具有中国特色的古典学，就要从“旧邦新命”的角度理解中华文明的源与流，使中国古典学面向世界、面向未来。在董平看来，中国古典学应当以“返本”为“开新”，以“两个结合”作为措置“古今间性”的有效方式。田丰认为，中国古典学的使命是在古今中外的视野中激活中华文明的本源精神，回应时代问题，为人的生活提供整体性意义。

At present, Chinese classical studies, whether in terms of disciplinary structure, academic self-awareness, or theoretical elucidation, shows a trend of considerable development. Classical studies is also a distinctly interdisciplinary field, which both provides the necessity and possibility for breaking down disciplinary barriers and also brings about some internal debates. What texts should classical studies take as its basic content, what methods as its basic approach, and what disciplines as its foundation remain undecided. Compared with other basic disciplines, what are the unique advantages and foundations of classical studies have not yet been profoundly and clearly articulated. Nevertheless, this also reflects, in a certain sense, the importance and openness of classical studies in the current Chinese academic landscape. It is hoped that in the future, more active intellectual input will be injected into this discipline, contributing to the rebirth of the “classical” toward the “modern.”

当下的中国古典学，无论在学科建制、学术自觉还是学理阐释上都展现出长足发展之势。古典学也是一门具有鲜明交叉性质的学科，这既为打通不同学科壁垒提供了必要性与可能性，同时也带来了一些内部论争。古典学究竟应以哪些文本为基本内容、以哪些方法为基本进路、以哪些学科为基础展开，至今仍未有定论；古典学与其他基础学科相比，其独特优势与立身之本在何处，也尚未得到深刻、明确的阐发。不过，这也在一定意义上体现出古典学在当今中国学术版图中的重要性与开放性，期待将来有更加活跃的思想注入这一学科，为“古典”朝向“现代”的新生贡献力量。

Promoting the Sinicized and Contemporary Interpretation of Western Philosophy

推动西方哲学的中国化时代化阐释

In 2025, the Chinese philosophical community is focusing on the multi-dimensional interaction between classics and the contemporary, theory and reality, the local and the global. In the field of Western philosophy research, it continues to deepen textual interpretation, expand problem horizons, and strengthen disciplinary dialogue, committed to constructing a system of interpretation of Western philosophy from a Chinese perspective within the context of civilizational exchange and mutual learning.

2025年，中国哲学界聚焦经典与当代、理论与现实、本土与世界的多维互动，在西方哲学研究领域持续深化文本解读、拓展问题视域、强化学科对话，致力于在文明交流互鉴中构建具有中国视角的西方哲学解读体系。

First, the deep expansion of phenomenology and philosophy of consciousness. Zhang Renzhi proposes that through a differentiation of the dual meanings of phenomenological anthropology, it is possible both to adhere to essential philosophy and at the same time to construct a phenomenological anthropology as a total science of facts. Wang Jiaxin believes that German and French phenomenology, from the perspective of rebalancing consciousness and life, reveals the connotation of life. These theoretical explorations tend toward a philosophical stance that can be called “transcendental vitalism.”

第一，现象学与意识哲学的纵深拓展。张任之提出，通过对现象学人类学双重意义的分疏，既可以坚持本质哲学，同时也可以建构一门作为事实的总体科学的现象学人类学。王嘉新认为，德法现象学从意识与生命再平衡的角度，对生命的内涵予以揭示，这些理论探索趋向一种可称作“超越的活力论”的哲学立场。

Second, the contemporary interpretation of classical German philosophy. In 2025, taking the 250th anniversary of Schelling’s birth as an opportunity, the academic community has set off a new wave of research. Li Kelin believes that the historical encounter between Kantian theory and French philosophy constitutes a philosophical event marking Europe’s entry into modern transition, revealing the dual attributes of reason as both a foundational principle and a self-constructing mechanism. Bian Shaobin states that elucidating Kant’s political philosophy and its constructivist characteristics helps to clarify the difficulties or ambiguities existing in the construction of Rawls’s theory of justice.

第二，德国古典哲学的当代阐释。2025年，以谢林诞辰250周年为契机，学术界掀起新一轮研究热潮。李科林认为，康德理论与法国哲学的历史相遇构成欧洲进入现代转折的哲学事件，显示出理性同时作为基础原则与自我构造机制的双重属性。卞绍斌表示，阐明康德政治哲学及其建构主义特质，有助于厘清罗尔斯正义论体系构造存在的疑难或歧义。

Third, ancient Greek philosophy and the fountainhead of the history of philosophy. In 2025, related research places greater emphasis on its methodological significance and contemporary relevance, while also focusing on excavating the deep wisdom in classical thought concerning issues such as knowledge, virtue, happiness, and community. Nie Minli proposes that the universal constitutes the essence of individual things, but if it is endowed with reality, it creates a difficulty: how can a single universal exist simultaneously in multiple individual things? Ge Tianqin believes that there are two important differences between the investigative methods of Aristotle’s Posterior Analytics and De Anima regarding the divisibility of the object of investigation and the priority of the cause.

第三，古希腊哲学与哲学史的源头活水。2025年，相关研究更强调其方法论意义与当代相关性，同时注重挖掘古典思想中关于知识、德性、幸福、共同体等议题的深层智慧。聂敏里提出，普遍者构成了个体事物的本质，但如果赋予其以实在性，便会造成难题，即作为单一的普遍者如何能够在多个个体事物中同时存在。葛天勤认为，亚里士多德《后分析篇》与《论灵魂》的探究方法在探究对象的可分性与原因的优先性上存在两个重要区别。

Fourth, non-Western philosophical perspectives and cross-cultural dialogue. The academic community is increasingly consciously incorporating non-Western perspectives and cross-cultural comparative awareness, promoting the true globalization of philosophical research and breaking the single narrative of Western philosophy. Deng Xiaomang points out that Derrida believed that the “non-philosophical” character of the Chinese language challenged Western logocentrism, yet failed to perceive that the Chinese language possesses its own metaphysics “after ethics” (lunlixue zhihou), which hinders a higher integration of Chinese and Western metaphysics. Li Anshan discusses five issues concerning local discourse in the history of African philosophy, arguing that only by paying more attention to the locality of African philosophy in research can it be better understood as a component of world philosophy.

第四，非西方哲学视野与跨文化对话。学界日益自觉融入非西方视角和跨文化比较意识，推动哲学研究的真正全球化，打破了西方哲学的单一叙事。邓晓芒指出，德里达认为中文的“非哲学”特性挑战了西方逻各斯中心主义，却未察觉中文自有“伦理学之后”的形而上学，阻碍了中西形而上学的更高融合。李安山探讨了非洲哲学史中涉及本土话语的五个议题，认为只有在研究中多关注非洲哲学的本土性，才能更好地将它作为世界哲学的组成部分。

Philosophical Research Facing Science, Technology, and the Future of Humanity

面向科学技术与人类未来的哲学研究

In 2025, the philosophy of science and technology, logic, ethics, and other disciplines are closely linked and deeply cross-cutting, jointly facing science, technology, and the human future, striving to break the “sense of alienation” between philosophy and technological development—relevant research is no longer merely a post-hoc interpretation or pure critique of technology, but actively embeds itself in the entire chain of technological research and development, ethical governance, and public cognition, becoming a “thought engine” guiding the healthy development of technology. While cutting-edge technology influences or changes the objects, problems, concepts, theories, and methods of philosophical research, philosophy also brings unique perspectives to fields such as artificial intelligence, cognitive science, and quantum technology through its own capacities for problem exploration, possibility demonstration, logical construction, and value deliberation.

2025年，科学技术哲学与逻辑学、伦理学等学科紧密联动、深度交叉，共同面向科学技术与人类未来，努力打破哲学与科技发展的“疏离感”——有关研究不再只是对科技的事后解读或纯粹批判，而是主动嵌入科技研发、伦理治理、公众认知的全链条，成为引导科技良性发展的“思想引擎”。在前沿科技影响或改变哲学研究的对象、问题、观念、理论、方法等的同时，哲学也以自身的问题挖掘、可能展现、逻辑建构、价值思辨等能力，为人工智能、认知科学、量子科技等领域的发展带来了独特视角。

First, new philosophical developments in the age of technology. Philosophy is the embodiment of the spirit of the times, and philosophical research in the age of technology must also strive to grasp the pulse of the times, making cutting-edge explorations that lead the era or at least do not lag behind it. Qiu Renzong believes that in today’s era of rapid scientific and technological development, the many philosophical, ethical, and governance issues arising from scientific research and the application of emerging technologies require philosophy workers to participate deeply, exploring solutions and paths for development. Liu Dachun argues that, from the urgent need to promote the sound operation of science and technology, research in the philosophy of science and technology should strive to shift from merely defending or ruthlessly criticizing science and technology to a comprehensive examination of them.

一是科技时代的哲学新发展。哲学是时代精神的体现，科技时代的哲学研究也需要努力把握时代的脉搏，作出领先于时代或至少不落后于时代的前沿探索。邱仁宗认为，在科学技术高速发展的今天，科学研究与新兴科技应用中出现的许多哲学、伦理和治理的问题，都要求哲学工作者深度参与其中，探索解决和发展之道。刘大椿认为，从推进科学技术良性运行的迫切需要来看，科学技术哲学研究应当努力实现对科学技术从单纯辩护或者无情批判向全面审度的转变。

Second, philosophy and technology advance hand in hand. Scholars generally believe that in the age of technology, the value of the humanities, especially philosophy, is increasingly prominent, and may even become a key variable determining the future direction of humanity. Cheng Sumei argues that technology and philosophy are the two wings of human cognition; their journey from integration to separation and then to a new conscious integration constitutes the complete wisdom with which humanity responds to the great changes of the times. Lei Huanjie believes that on the path of pursuing the betterment of human well-being through technology, properly handling the relationship between technology’s upward trajectory and its orientation toward the good is a matter of due course.

二是哲学与科技携手共进。学者们普遍认为，科技时代人文学科特别是哲学的价值越发凸显，甚至可能成为决定人类走向何种未来的关键变量。成素梅认为，科技与哲学是人类认知的两翼，二者从融合到分离再到新的自觉融合，构成了人类应对时代巨变的完整智慧。雷环捷认为，在追求让科技更好增进人类福祉的道路上，妥善处理科技向上与科技向善之间的关系是应有之义。

Third, philosophy empowers technological development. Expanding the possible boundaries of science from the dimension of thought, achieving the effect of “opening up the mind,” is also an important mission of philosophy, especially the philosophy of science and technology. Even from the perspective of the history of philosophy and the history of science and technology, this is inherent to philosophy itself. Ma Yinghui argues that manifolds not only reveal the connective structure among artificial intelligence, neuroscience, and the philosophy of consciousness, but also display the generative constructive sequence of self-cognition, from the foundational existence of intentional manifolds, to the material existence of neural manifolds, and then to the formal existence of manifold learning. Li Yaming argues that “reason alignment” can provide an important explanation for “value alignment,” offering a practically operable approach for the ethical design of artificial intelligence. In 2025, much philosophical research attempting to empower technological development is quite practical and operable, but how to genuinely empower technological development may be the real challenge. Only through more dialogue and exchange with the scientific and technological community, especially collaborative research based on interdisciplinary platforms, can the goal of philosophy empowering technological development be better achieved.

三是哲学赋能科技发展。从思想维度不断扩展科学之可能边界，实现“开脑洞”之功效，也是哲学特别是科学技术哲学的重要使命，甚至从哲学史与科技史的角度来看，这也是哲学本身的应有之义。马迎辉认为，流形不仅展现了人工智能、神经科学与意识哲学之间的贯通结构，而且展现了自身认识从意向流形的奠基性存在，到神经流形的质料存在，再到流形学习的形式存在的发生构造序列。李亚明认为，“理由对齐”能够为“价值对齐”提供重要的解说，为人工智能伦理设计提供具有实践可操作性的思路。2025年试图赋能科技发展的哲学研究，不少都颇具实践性与可操作性，但如何切实赋能科技发展，可能才是真正的挑战。只有与科技界进行更多对话与交流，特别是基于跨学科平台进行合作研究，才能更好地实现哲学赋能科技发展的目标。

Ethics builds a bridge between ideas and reality

伦理学架起理念和现实之间的桥梁

Ethical research and practice in 2025 demonstrate proactive responses to the challenges of the times, building a bridge between ideas and reality. At the theoretical level, it constructs an independent knowledge system of Chinese ethics; at the practical level, it strives to solve real-world problems and address technological challenges. The ethics community is no longer satisfied with borrowing from Western theories or reiterating traditional ethics, but is working to construct an ethical disciplinary system, academic system, and discourse system with Chinese characteristics, Chinese style, and Chinese manner. Jiang Chang argues that, under the conditions of the era of human globalization and civilization, it is imperative and urgent to revive the long-standing eudaimonistic outlook on life of self-strengthening and abundant virtue, endowing it with the meaning of the spirit of the times. Deng Anqing argues that ancient Chinese sages independently created world-class ethical thought in the Axial Age; with over a century of introducing and absorbing Western learning, contemporary Chinese ethics should, through intellectual integration and innovation, firmly grasp the balance between “subjectivity” and “openness,” providing a coherent resolution to the “ancient-modern, Chinese-Western debate.”

2025年的伦理学研究与实践，彰显了应对时代挑战的主动作为，架起了理念和现实之间的桥梁。在理论层面构建中国伦理学自主知识体系，在实践层面致力于解决现实问题、应对科技挑战。伦理学界已不再满足于对西方理论的借鉴或对传统伦理的复述，而是在努力构建具有中国特色、中国风格、中国气派的伦理学学科体系、学术体系、话语体系。江畅认为，在人类全球化和文明化的时代条件下，复归源远流长的自强厚德的幸福主义人生观，并赋予其时代精神的意涵，势在必行，刻不容缓。邓安庆认为，中国古代先哲独立地创立了轴心时代的世界性伦理思想，随着我们一百多年来对西学的引进和吸纳，当今的中国伦理学应通过思想上的会通与创新，牢牢把握“主体性”与“开放性”的平衡，对“古今中西之争”给出融贯之解。

Applied ethics research in 2025 shows a rapid development trend, with clearer disciplinary positioning and increasingly profound social influence. Fan Hao argues that ethics scholars must, in “application,” uphold humanistic idealism and civilizational idealism, fulfilling the dual mission of cultural inheritance and serving national strategy in the dialectical interaction between ideal and reality, value and fact. Ren Chou argues that applied ethics is a practical normative ethics formed in the process of negating absolutist fallacies and confronting moral conflicts; it is a cutting-edge discipline with historical basis and practical demands. Applied ethics research in 2025 carries a strong problem awareness and practical orientation, striving to make ethics a key link connecting ethical ideas with social governance. Future research needs to further clarify disciplinary positioning, better empower technological progress and social development, and help realize the people’s aspiration for a better life.

应用伦理学研究2025年度呈现飞速发展态势，学科定位更加清晰，社会影响愈发深远。樊浩认为，伦理学者必须在“应用”中坚守人文理想主义、文明理想主义，在理想与现实、价值与事实的辩证互动中，履行文化传承与服务国家战略的双重使命。任丑认为，应用伦理学是在否定绝对主义谬误、直面道德冲突的实践过程中形成的实践规范伦理学，是有历史根据和现实诉求的前沿学科。2025年的应用伦理学研究带有强烈的问题意识和实践导向，努力让伦理学成为连接伦理理念与社会治理的关键纽带。未来研究需要进一步明确学科定位，更好地赋能科技进步与社会发展，助推人民群众美好生活的实现。

In 2025, as the influence of emerging technologies deepens, science and technology ethics increasingly attracts attention from the ethics community, the philosophy community, and even all sectors of society. Wang Guoyu argues that the essence of science and technology ethics is the “ultimate insurance policy” for the survival of civilization; only by insisting on “ethics first” can innovation truly become a bridge to a sustainable future. Li Lun proposes that artificial intelligence governance should, on the basis of technical ethical governance, realize the open sharing of the welfare of artificial intelligence technology, jointly discuss and co-govern the ethical risks of artificial intelligence, and ensure world peace and the future of humanity. Research on science and technology ethics exhibits a clear attitude of “forward-looking prevention” and “humanistic steadfastness,” seeking a dynamic balance between technological innovation and ethical governance, and proposing targeted ethical solutions for specific fields such as artificial intelligence and brain-computer interfaces. Currently, multiple research branches are engaging in exchange and cooperation with the scientific and technological community to better foster consensus on solving ethical issues in science and technology. However, these studies sometimes still lack “sympathetic understanding” internally; future dialogue can enhance communication among different approaches to better explore solutions to ethical issues in science and technology.

2025年，随着新兴科技的影响越发深远，科技伦理也越发为伦理学界、哲学界乃至社会各界所关注。王国豫认为，科技伦理的本质是文明存续的“终极保单”，唯有坚持“伦理先行”，才能使创新真正成为通向可持续未来的桥梁。李伦提出，人工智能治理应在技术伦理治理的基础上，实现开放共享人工智能技术福利，共商共治人工智能伦理风险，确保世界和平与人类未来。科技伦理研究展现出“前瞻预防”与“人文坚守”的鲜明态度，在科技创新与伦理治理之间寻找动态平衡，并针对人工智能、脑机接口等具体领域提出了针对性的伦理方案。目前，多个研究分支在同科技界交流合作，更好地促成解决科技伦理问题的共识，但这些研究内部有时仍缺乏“同情之理解”，未来可以在对话中增进不同进路的交流，更好地探索科技伦理问题之解决。

Deepening research on “upholding the Sinicization of religions in China”

深化“坚持我国宗教中国化方向”研究

The law of religious development lies in “harmony.” The survival and development of any religion must adapt to the society in which it exists; this is a universal law of the spread and development of world religions. In 2025, the academic community closely focused on the New Era theme of “upholding the Sinicization of religions in China and actively guiding religions to adapt to the socialist society,” conducting in-depth discussions from multiple levels including historical context, theoretical logic, governance practice, and disciplinary construction, systematically presenting a multidimensional picture of contemporary Chinese religious studies. Zhang Zhigang argues that “upholding the Sinicization of religions in China” is the “necessary path to guide religions to adapt to the socialist society.” Zeng Chuanhui suggests that in recent years, the vision of the Daoist community has gradually expanded to focus on themes such as how to uphold integrity and innovation, leverage its own strengths, promote the spirit of patriotism, and adhere to the direction of Sinicization. Wang Qilong argues that advancing the Sinicization of Tibetan Buddhism in the New Era should take contemporary China as a reference, insist on keeping pace with the times, uphold integrity and innovation, and build a Chinese religion with Chinese style, Chinese characteristics, and Chinese manner.

宗教的发展规律在于“和”。任何宗教的生存发展，都必须同所在社会相适应，这是世界宗教发展传播的普遍规律。2025年，学术界紧紧围绕“坚持我国宗教中国化方向，积极引导宗教与社会主义社会相适应”这一新时代主题，从历史脉络、理论逻辑、治理实践和学科建设等多个层面进行了深入探讨，系统展现了当代中国宗教研究的多维图景。张志刚认为，“坚持我国宗教中国化方向”是“引导宗教与社会主义社会相适应的必由之路”。曾传辉提出，近年来，道教界视野逐步扩展到以如何守正创新，发挥自身优势，发扬爱国主义精神，坚持中国化方向等为主旋律的问题。王启龙认为，新时代推进藏传佛教中国化，要以现实中国为参照，坚持与时俱进、守正创新，建设具有中国风格、中国特色、中国气派的中国宗教。

The “conferences and books” of the philosophy community

哲学界的“会与书”

In 2025, the discipline of philosophy advances steadily under the dual impetus of epochal change and academic inheritance. The academic community, using major conferences as platforms for exchange and high-quality works as vehicles of thought, has achieved progress and considerable results in the innovation of Marxist philosophy, the construction of the subjectivity of Chinese philosophy, and the localized interpretation of foreign philosophy. A brief enumeration of a few examples, inevitably incomplete.

2025年，哲学学科在时代变革与学术传承的双重驱动下稳步前行。学术界以重大会议为交流平台，以精品著作为思想载体，在马克思主义哲学创新、中国哲学主体性建构、外国哲学本土化阐释等方面均取得推进和可观成果。扼要枚举一二，挂一漏万。

First, using platforms to consolidate consensus on disciplinary development. On April 26–27, 2025, the “Academic Symposium on Xi Jinping’s Thought on Culture and the Innovative Development of Marxist Philosophy, and the 2025 Annual Conference of the Chinese Society for the History of Marxist Philosophy” was held in Xi’an, Shaanxi. The conference conducted in-depth and fruitful discussions on topics such as Xi Jinping’s Thought on Culture, the great significance of the Two Integrations[6]6 The Two Integrations (两个结合) refers to the integration of the basic tenets of Marxism with China’s specific realities and with the best of traditional Chinese culture, a guiding principle for adapting Marxism to the Chinese context., and Marxist cultural theory and views of civilization. On November 1–2, 2025, the “‘Philosophy in the Transformation of Knowledge’ and the 2025 Annual Conference of the All-China Society for the History of Foreign Philosophy and the Chinese Society for Modern Foreign Philosophy” was held in Jinan, Shandong. The conference focused on reflecting on the legitimacy of the discipline of philosophy in the current era and exploring the development paths of philosophy amid the transformation of knowledge. On November 1–2, 2025, the Second Frontier Forum on Philosophy of the Chinese Social Sciences Journal was held at Heilongjiang University. This forum focused on the theme “Philosophy in the Age of Intelligence: Creative Transformation of Concepts and Methods,” exploring the profound challenges and historical reshaping of traditional philosophical conceptual systems, core propositions, and research paradigms by new technological waves such as artificial intelligence. On November 29–30, 2025, the “Philosophical China’s Past, Present, and Future: Academic Symposium Commemorating the 130th Anniversary of Feng Youlan’s Birth” was held at Peking University. Participating scholars systematically reviewed Feng Youlan’s contributions to modern Chinese philosophy and deeply explored the paths of inheritance and innovation in Chinese philosophy.

第一，以平台凝聚学科发展共识。2025年4月26—27日，“习近平文化思想与马克思主义哲学创新发展学术研讨会暨中国马克思主义哲学史学会2025年年会”在陕西西安召开。会议围绕习近平文化思想、“两个结合”的重大意义、马克思主义文化理论与文明观等议题展开深入且富有成效的讨论。2025年11月1—2日，“‘知识变革中的哲学’暨中华全国外国哲学史与中国现代外国哲学学会2025年年会”在山东济南召开。会议重点省思哲学学科在现今时代的合法性问题，探讨知识变革下哲学的发展路径。2025年11月1—2日，第二届中国社会科学杂志社哲学前沿论坛在黑龙江大学召开。此次论坛聚焦“智能时代的哲学：概念与方法的创造性转化”主题，探讨了人工智能等新技术浪潮对传统哲学概念体系、核心命题、研究范式的深刻挑战与历史性重塑。2025年11月29—30日，“哲学中国的过去、当代和未来：暨纪念冯友兰先生诞辰130周年学术研讨会”在北京大学召开。与会学者系统回顾了冯友兰对现代中国哲学的贡献，深入探讨了中国哲学的传承与创新路径。

Second, using high-quality works to consolidate the theoretical foundation of the discipline. *Introduction to Frontier Issues in Marxist Philosophy (3rd Edition)* (Beijing Normal University Press, 2025), edited by Zhang Liang and Sun Leqiang, provides a systematic explanation and clarification of frontier issues in Marxist philosophy. Chen Jiaming’s *Philosophical Narratives: China and the West* (Oriental Publishing Center, 2025) offers a theoretical bridge for the mutual learning and integration of Chinese and Western philosophical thought. Chen Shaoming et al.’s *Methods of Thought: How to “Do Chinese Philosophy”* (Life·Reading·New Knowledge Sanlian Bookstore, 2025) provides a methodological reference that is both operational and instructive for Chinese philosophical research. Xu Yu’s *Thinking at the Boundary of Machines* (Guangxi Normal University Press, 2025) focuses on philosophy, technology, and art, attempting to help us understand this rapidly changing technological era. At the same time, the translation and introduction of classic foreign literature has always been an important desk task in academia, with new translations of works by major Western thinkers continuously appearing. For example, the new translation of Kant’s “Three Critiques” (Commercial Press, 2025) has received widespread attention.

第二，以精品著作夯实学科理论根基。张亮与孙乐强主编的《马克思主义哲学前沿问题导引（第3版）》（北京师范大学出版社2025年版）对马克思主义哲学前沿问题进行了系统的讲解和说明。陈嘉明《哲学叙事：中国与西方》（东方出版中心2025年版）为中西哲学思想的互鉴融通提供了理论桥梁。陈少明等《思想的手法：如何“做中国哲学”》（生活·读书·新知三联书店2025年版）为中国哲学研究提供了兼具操作性与指导性的方法论参考。许煜《在机器的边界思考》（广西师范大学出版社2025年版）聚焦于哲学、技术和艺术，试图为我们理解这个日新月异的技术时代提供帮助。同时，国外经典文献的译介一直是学术界的重要案头工作，西方重要思想家的著作不断有新译本。比如，康德“三大批判”（商务印书馆2025年版）的新译本就受到广泛关注。

Reflections and Prospects

反思与展望

In 2025, Chinese philosophical research produced some results with theoretical depth and practical relevance in areas such as the contemporary interpretation of Marxist classics, philosophical reflection on the age of intelligence, mutual learning between Chinese and Western civilizations, the construction of an independent knowledge system, and the governance of technological ethics. However, alongside these achievements, there are points worthy of reflection: First, discussions in some subfields of research more or less bear traces of the translation of Western discourse; while absorbing and drawing on international frontiers, they have not transcended existing research paradigms to propose original concepts or frameworks with global philosophical significance. Second, the sense of reality and mission in philosophical research needs to be strengthened; profound theoretical thinking has not been transformed into effective resources for nourishing human nature and the human heart or for participating in social governance. Third, while emphasizing Chinese subjectivity and cultural dialogue, there is sometimes a tendency to fall into an either-or framework of thinking. Overall, current philosophical research still has a considerable gap to close in meeting the demands of the times and the people.

2025年，中国哲学研究在马克思主义经典当代阐释、智能时代哲学反思、中西文明互鉴、自主知识体系构建及科技伦理治理等领域产出了一些具有理论深度与现实关切的研究成果。然而，成绩之下亦有值得深思之处：其一，部分研究分支领域的讨论或多或少存在西方话语平移的痕迹，在吸收借鉴国际前沿的同时未能超越既有研究范式，提出具有全球性哲学意义的原创概念或框架；其二，哲学研究的现实感和使命感有待加强，没有将精深的理论思考转化为滋养人性人心、参与社会治理的有效资源；其三，在强调中国主体性与文化对话的同时，有时陷入非此即彼的思维框架。整体而言，目前的哲学研究工作距离时代和人民的要求，还有不小差距。

Looking ahead, Chinese philosophical research can continue to exert effort in the following directions: First, deepen the exploration of contemporary forms of practical philosophy, focusing not only on the construction of theoretical systems but also delving deeply into the great practice of Chinese-path modernization[7]7 Chinese-path modernization (中国式现代化) is the official term for China’s model of modernization, characterized by features such as a huge population, common prosperity, and harmony with nature, as distinct from Western models. to extract emblematic philosophical concepts with global significance. Second, strengthen forward-looking and predictive research, especially in constructing enabling and leading analytical frameworks for the philosophical foundations and ethical norms of disruptive technologies. Further explore models for philosophers to participate in social governance links such as technological ethics review and policy value assessment. Third, expand the depth and breadth of global philosophical dialogue, proactively set agendas, and articulate and share the traditional wisdom and contemporary development of Chinese philosophy in the context of the fundamental issues facing all of humanity, contributing China’s light of thought and light of truth.

展望未来，中国哲学研究可在以下方向持续着力：第一，深化实践哲学的当代形态探索，不仅关注理论体系的建构，更应深入中国式现代化伟大实践，从中提炼具有世界意义的标识性哲学概念。第二，强化前瞻性与预见性研究，尤其要在颠覆性科技的哲学基础、伦理规范方面构建赋能性引领性的分析框架。进一步探索哲学工作者参与科技伦理审查、政策价值评估等社会治理环节的模式。第三，拓展全球哲学对话的深度与广度，主动设置议题，将中国哲学的传统智慧与当代发展，置于人类共同面对的根本性问题中加以阐述和分享，贡献中国的思想之光、真理之光。

(Authors: Mo Bin, Chang Da, Shao Xianman, Cui Jin)

（执笔：莫斌、常达、邵贤曼、崔晋）