改革开放几十年来，中国系统整合度显著提高，然而，社会整合度却未能同步提高，其体现之一是社会不同群体之间在某些宏观议题上的观念并没有趋于相同，反而陷入了一定程度的对立和冲突。西方有关观念冲突的理论视角存在局限性，而儒家的“体认”概念则提供了理解观念冲突根源新的解读视角。在简单社会中，由于社会的同质性，人们更易于凭借相似的体认而达成社会共识；但是在社会分化和复杂化加深的条件下，个人把自身的体认向异质的他人推广，不但不能促成共识的形成，反而可能成为观念冲突的根源。换位体认是避免社会误解、达成相互理解的途径，换位体认也可以成为社会治理的重要举措，而创造换位体认的环境则是对观念冲突本身进行治理的有效路径。

观念冲突, 体认距离, 体认推广, 换位体认, 社会治理

After several decades of reform and opening up, the degree of systematic integration in China has significantly improved. However, the degree of social integration lags behind it. One manifestation of this is the lack of a shared understanding among different social groups on certain macro issues, leading to some degree of opposition and conflict instead of consensus. Western theories on idea conflicts have limitations, while the Confucian concept of “transpositional embodied cognition” provides a new perspective on the roots of these conflicts. In simple societies, people tend to reach social consensus based on similar embodied cognitions of the social environment due to the homogeneity of society. However, in more complex and differentiated societies, individuals promoting their own embodied cognitions to heterogeneous others not only fail to achieve consensus, but also become a source of idea conflicts. Transpositional embodied cognition provides a way to avoid social misunderstandings and promote mutual understanding. It can also serve as a measure for social governance. Creating an environment for transpositional embodied cognition is one path towards managing idea conflicts.

idea conflicts, distance of embodied cognition, recongnition and promotion, transposition recognition, social governance