在儒學的研究工作中，「演繹性」( deduction)方法與「歸納性」(induction)方法兩者皆屬必要，但本文強調兩者各有其正確的存在性之位置與意義。以演繹性思維而言，本文認為傳統儒學之精華與價值，以及其現代化之困難的解決歷程，首先應從其演繹思維過程，即對某一位哲學家其理論體系的「演繹之『第一項』的尋求開展探討，此即本文所謂之有關儒學之「發生性思維」的探討；同時，透過此一觀察，本文將分析此一重演繹思維之特徵，如格開顯儒學結合內在外在，兼顧理想與現實二者的智慧。其次，本文亦認為「歸納性思維」在科技時代自有其不可或缺之重要性，唯此一重要性必須建基於有關「應用性思維」之思者平臺中，並以此平臺映照「發生性思維」的存在空間，方能為儒學現代化之過程何存其創造力之根本基礎。

In the research of Confucianism, the deductive and the inductive approaches are both essential. But in this paper, we emphasize that both of these methods have their own existential positions and meanings. In terms of deductive thinking, it’s assumed here that the discussion about the essence and value of traditional Confucianism as well as its process of overcoming the difficulty of modernization should begin with the process of its deductive thinking, that is, looking for “’the first principle’ of deduction” of a philosopher’s theoretical system. In the mean time, through such an observation, we will analyze how such a feature of deductive thinking reveals the Confucian wisdom of integrating the outward and the inward as well as considering both the ideal and the reality. Secondly, we also assume that “inductive thinking” is for sure essential in the age of technology. But such an essentiality must be founded on the platform of “applicable thinking,” which in turn reflects the space for the existence of “genetic thinking,” so as to preserve the bedrock of the modernization of Confucianism.