“后新儒学”聚焦的问题是“人的异化与治疗之可能”。具体到教育问题，“后新儒学”教育哲学探究“儒家‘学以成人’的教化理想何以异化”。林安梧在新儒学的基础上吸收王船山的气学思想与“两端而一致”的思维方式，对话西方的社会批判理论，从牟宗三“两层存有论”转为“存有三态论”，建构了“体用不二”的道论诠释学。“后新儒学”教育哲学以此为指导，回溯传统社会中圣贤教养的异化，重开儒学实践路向，建构了现代性语境下的“通识”教育与公民教育。

“道言论”和“存有三态论”是“后新儒学”的核心建构，体现了中国哲学研究中真理与方法的哲学诠释学转向。方法与真理相关，而真理与人相关。“后新儒学”的人文诠释学方法论围绕“道”展开，一面连接经典，一面连接生活，体现了儒学的教化哲学本质。“两端而一致”的思维方式应用于经典的诠释可表述为“经我生注”，立足于经典的教化以“经”“我”为主体，体现的是一种不同于科学认识论的思路，是通过“我与你”的对话、感通开显真理的致知方式。

林安梧承接熊十力“革命的儒学”与“帝制的儒学”的二分，考察儒学与中国政治社会传统的关系，将儒学三分为生活化的儒学、批判性的儒学和帝制的儒学，分别代表乡土血统、道统、政统，为“圣贤教养的异化”提供了一种历史性的解读，以陶渊明为个案分析“道的错置”下的“循道”之实践困境，可见传统儒学实践观难以避免落入“境界形态”的“心性修养”，由此导向实践观上对“生活世界”与“社会历史总体”的重视。

“后新儒学”教育哲学是一种在现代社会中以个人自由为主导的教育理论，与“后新儒学”的哲学本体论同立场而同构，解决问题的方式是道论诠释学思想的应用。就思想意旨来说，“后新儒学”教育哲学坚持人作为“活生生的实存而有”从“具体而实存的生活世界”回溯“道”的本源以生长的“学以成人”之路。落实到具体的教育活动，“后新儒学”教育哲学强调对世界作“见乃谓之象”式的深层反省，提出了“学”的儒学应以“对话式”的经典阅读为基础，并且提醒了学校中伦理的现代转变和公共论域的建立。

“Post-Neo-Confucianism” focuses on the issue of “human alienation and the possibility of healing”. Specifically on the issue of education, “Post-Neo-Confucian” philosophy of education explores “the alienation of the Confucian ideal of ‘learning to be human’”. On the basis of Neo-Confucianism, Lin Anwu absorbed Wang Chuanshan's idea of qiology and the way of thinking of “consistency at both ends”, and dialogued with Western social critical theories, shifting from Mou Zongsan's “two-layer theory of existence” to the “three-state theory of existence”, and constructing a “Post-Neo-Confucian” philosophy of education. The “Post-Neo Confucianism” has constructed the hermeneutics of Taoism, which is based on the principle of “the body and the use are not two”. The educational philosophy of “Post-Neo-Confucianism” is guided by this philosophy, which retraces the alienation of sages and scholars in traditional society, reopens the way of Confucianism in practice, and constructs the “tongshi” education and civic education in the context of modernity.

The core construction of Post-New-Confucianism is the “Tao Discourse” and the “Three-State Theory of Existence”, which reflects the philosophical hermeneutical turn of truth and method in the study of Chinese philosophy. Method is related to truth, and truth is related to human beings. The methodology of humanistic hermeneutics of “Post-New Confucianism” centers around the “Tao”, connecting the classics on one side and life on the other, reflecting the nature of Confucianism as a philosophy of indoctrination. The way of thinking of “two ends of the same coin” applied to the interpretation of the classics reflects the “scriptures” and “I” as the subject. It embodies a way of thinking that is different from scientific epistemology, and is a way of knowing that reveals the truth through the dialogues and senses of “I and you”.

Lin Anwu takes up the dichotomy between Xiong Shili's “revolutionary Confucianism” and “imperial Confucianism”, examines the relationship between Confucianism and Chinese political and social traditions, and divides Confucianism into three parts: living Confucianism, critical Confucianism, and imperial Confucianism, which represent the vernacular lineage, the Taoist lineage, the political lineage.It provides a historical interpretation of the “alienation of sage upbringing”. The analysis of the practical dilemma of “following the Tao” under the “misplacement of the Tao” with Tao Yuanming as a case study shows that the traditional Confucian view of practice can hardly avoid falling into the “mental cultivation” of “realm form”, which leads to the importance of “living world” and “social history in general” in the view of practice.

“Post-Neo-Confucian” philosophy of education is a theory of education dominated by personal freedom in modern society, and is isomorphic with the philosophical ontology of “Post-Neo-Confucian”, and solves the problem by applying the hermeneutic thought of Taoism. In terms of ideological purpose, “Post-Neo Confucian” philosophy of education insists that human beings are “living and existing” and that the “concrete and existing living world” should be traced back to the “Tao”. The philosophy of education of “Post-Neo-Confucianism” insists that human beings, as “living beings”, can grow from the “concrete and existing living world” by going back to the origin of the “Tao” to “learning to be human”. When it comes to specific educational activities, The “Post-Neo-Confucianism” philosophy of education emphasizes a deep reflection on the world, suggests that the Confucianism of “learning” should be based on reading of the classics, and reminds of the modern transformation of ethics and the establishment of a public discourse in schools.