將儒家文化帶入政治學研，既間接引入了後現代主義，又確認了儒家文化體系的不可取代性與流動性，當然同時也險定了儒家文化的絕對性。在歷史發展過程中，儒家文化與社會科學所從出的現代化價值，是處於並存、互動、變動的關係中，而非邏輯一致且又融合的關係中，以儒家文化的行為規範為起點重新詮釋行為的發生，是對當前社會科學一意封鎖多元意義系統作風進行挑戰的切入點，通過這一點的挑戰，我希望用偶然主義來說明行為意義的不可決定性，用後現代主義來解構任一意義系統的封閉性，用儒家文化來說明對儒家批判解構的論述，這其實有驔儒家行為規範的不可取代性與作為意義系統的正當性。

Abstract: The postmodernist critics in political science search for an ethics that can accommodate ontological alterities conventionally denied voices in political literature. Confucianism is useful because it demonstrates the existence of such an alterity. By historicizing Confucianism, Confucianism ironically becomes an irreplaceable discursive vehicle to understanding Chinese political behavior. Postmodernist ethics points to the possibility of moving out of Confucianism. This possibility cautions against any scientific explanation of behavior because scientific explanation is, by comparison, no more than another historicist contingency. Political actors are thus in an ontological position to determine where they derive meanings of social surroundings. This way, postmodernist teachings prove that every human being is ethically responsible for their own actions.