若從東亞區域史的長期變革來看，日本在臺殖民統治時期（1895－1945）的特殊性、重要性和中繼性，對於「臺灣儒佛知識社群」的巨大衝擊，正如李世偉在其《日治時代臺灣儒教結社與活動》一書的導言中所提示的，如何面對新統治者強力推動下的「同化」與「現代化」這兩大發展趨勢，正是「臺灣儒佛知識社群」的無法不對之有所回應與此二者的異質意識形態相互競逐社會認同時所不得不爆發詮釋衝突的必然性歷史走向。因此，儘管我已數度為文論述過此一課題，可是專研日治時期儒學知識社群的翁聖峰卻利用我所蒐集資料和論述內容的相關課題，改以對立面的詮釋觀點，提出另類的「護教式」主張。所以，藉參加此次的相關會議，我重新以「社會衝突」的詮釋角度，進一步把此一論文的相關題旨，放置到更長期的歷史波段來觀察，可使舊題旨具有新風貌和更深刻內涵。

From the long-term changes in view of the history of the East Asian region, the particularity of the Japanese in Taiwan during the colonial period (1895-1945), the importance and relay, Confucianism and Buddhism knowledge community ”huge impact, as the Shih-Wei Lee in its period of Japanese rule in Taiwan Confucian association prompted the introduction of the activities,” a book, how to deal with the new ruler powerful drive under the ”assimilation” and ”modernization” and the two major trends, is Confucianism, Buddhism and knowledge society in Taiwan group can not respond to each other to compete for the inevitability of history towards social identity have the interpretation of the conflict broke out with the heterogeneity of both ideology ofSo, although I have several times discussed an article to this subject, but the Confucianism Knowledge Community Sheng Feng Weng specializes in Japanese colonial period I collected the data and discusses the content subject, changed to the opposite of the interpretation point of view, put forward an alternative ”apologists” type proposition. Therefore, by participating in the meeting, I re-interpretation of the angle of ”social conflict”, and further the purport of this paper, place to more long-term historical band to observe, can the old Theme has a new look and a deeper connotations.