黃光國從「多重哲學典範」（multiple philosophical paradigms）的角度展開對科學哲學的詮釋，賦予華人本土社會科學發展過程中無法繞開的「黃光國難題」（ Hwang Kwang-Kuo Problem），該主題面臨方法論層面的巨大困難，就在於如何將中華文化本質具有「天人合一」的思想傳統，傾注「天人對立」的階段性思辨過程，從「生命世界」（ life world）中開闢出具有科學哲學意義的「微觀世界」（ micro world）。黃光國希望把握住儒家思想作主體，統合三教並吸納西洋社會科學的菁華，從嶄新的概念詮釋裡拓展「中學為體，西學為用」的向度，重塑「儒家人文主義」的學術傳統，將具有「普遍性」的儒家價值理念建構成形式性的理論，意即從多重哲學典範的角度來建構「含攝文化的理論」（culture-inclusive theory），使用「自我的曼陀羅模型」（mandala model of self）與「人情與面子的理論模型」（theoretical model of Face and Favor）來重新詮釋儒家思想，繼續由「文化衍生學」（morphogenesis）的層面來發展有關先秦儒家思想的「文化型態學」（morphostasis），終至完成儒家思想的第三次現代化。然而，因黃光國對「自我」的詮釋只有社會性意義，且從利益角度來詮釋儒家思想，沒有看見儒家思想特有的「心體論」（nousism）與「工夫論」（kungfuism），使得黃光國首先得解決自己預設的困境，才能幫忙我們解決「黃光國難題」。面對傳統與現代這兩端反覆的困縛與纏繞，中華文化長期面臨著「戈迪安繩結」（Gordian Knot），如果不對其「天人合一」的思想傳統徹底展開「實有的承認」，則「黃光國難題」就會替中華文化的繩結再打上更難纏的死結。筆者從理論層面到實務層面結合儒家的心學思想，提出趙金祁針對科學哲學提出的「求如三原則」（three principles of authenticity and unperturbedness），希冀對思考如何解決「黃光國難題」，並替中華文化解開「戈迪安繩結」新闢蹊徑。

Hwang Kwang-Kuo’s interpretation of the philosophy of science from the perspective of multiple philosophical paradigms has highlighted a problem in the development of Chinese indigenous social science. It is difficult to tackle this problem methodologically. It is not clear how to allow the essence of traditional Chinese culture, which “combines humans and Heaven”, to blend with the speculative scientific process, which involves opposition between humans and heaven. As Hwang put it, it is necessary to apply philosophy of science to identify scientific micro worlds from people’s life worlds. Hwang integrated three religions (Confucianism, Taoism, and Buddhism) to propose a new conceptual basis for Confucian humanism. He argued that “Chinese learning emphasizes fundamental structure, while Western learning emphasizes practical uses”. Hwang constructed a universal Confucian value concept using formative theory. In other words, he built a culture-inclusive theory using his Mandala Model of Self and his Theoretical Model of Face and Favor. He used this theory to reinterpret Confucianism, and then continued to describe the morphostasis of Confucianism in the pre-Qin period from a morphogenesis perspective, allowing him to complete the third modernization of Confucianism. However, as Hwang Kwang-Kuo’s interpretation of self is confined to social meaning, and he interpreted Confucianism from the perspective of interests, he failed to see the unique nourism and kungfuism that exist in Confucianism. Hwang needs to first solve its plight before he can solve his problem. Faced with the repeated confusion and entanglement of traditionalism and modernism, researchers of Chinese culture are facing a long-term Gordian knot. If scholars do not thoroughly expose the essence of Chinese culture that encompasses traditional belief in the combination of human and Heaven, Hwang’s problem will be tied up by an even more intractable knot on top of the existing Chinese cultural knot. On theoretical and practical levels, I combined psychological theories to propose how Chao Chin-Chi’s three principles of authenticity and unperturbedness can provide the methods for solving the Hwang Kwang-Kuo Problem and helping Chinese indigenous researchers to study how to unlock the Gordian knot.