唐君毅先生之生命哲學：心靈與境界一體論

Tang Chun-I's Philosophy of Life: A Holism of hsin-ling (mind-heart) and ching-chieh (horizon-boundary)

本文綜述和申論唐君毅先生晚年最重要的著作《生命存在與心靈境界》一書之哲學系統，一方面以見出唐先生之哲學義理與中年期之思想及在「中國文化與世界」宣言乃為一脈相承的發展，這之分際雖有不同，但其義理取向和內容實相一貫。此書之特色在以心靈境界銷鎔中西方的主要哲學義理系統，而成為三層九境。以生命、存在與心靈展現為境界，以體、相、用圓融一體之勝義展示哲學之歸宗，而不取主客對立的物、我或心、物相對的方式，以超越西方常陷於二元而相礙的困境。種種境界雖有差別但卻可相通，心靈之上升下降前進後退，發揮感通之能而成就各種境界與人類之文化大業，以起真知真實行，使天下萬物得以達各盡其性分和安身立命之所。九境周而復始，心靈圓轉無滯，世界乃為動態之生生不已的天地。本文特申述唐先生之心、性、情一體之學，以見儒家之以天地萬物為一體的仁者之卓見。本文最後引論唐先生以境界之下降後退之表現來說明現代世界所產生的危機之根源，指示解除各種生命窒礙的基本方式，以盡唐先生以哲學為一立人極之學問，非只是觀念之遊戲而已。

This paper presents a systematic explication of Professor Tang Chun-I's philosophy presented in his last great work of Sheng-ming ts'un-tsai yh hsinling ching-chieh, so as to show on the one hand the continuity of Professor Tang's middle and late stages of philosophy and on the other hand though the two stages deals with the same issue with difference in emphasis and argumentations, they are consistent both in orientation and in substance. This work employs the notions of hsin-ling (mind-heart) and ching-chieh (horizon-boundary) to encompass the major philosophies of the East and West into a systematic whole of three stages and nine horizons. Instead of taking the dualism of subject-object, matter-mind dichotomy, which always fell into the dead alley of impasse, Professor Tang situates life, existence and mind as an intertwined whole in different horizons and ultimately interwoven into one horizon by fusing the difference in subjectivity, manifestation and activity into a holistic one. It is the ultimate destiny and highest good achievable for philosophy. Here the hsin-ling (mind) actively penetrates the boundaries and promotes the dialogues of the horizons. Its achievement is shown in the fruitfulness of human cultures and development. It aims at the full manifestation of the hsing-feng (heavenly mandate) of every human being as well as all living things. The nine horizons are interwoven through and through and the human mind moves smoothly through horizons, revealing the whole as a fertile and productive universe. This paper then introduces and justify Professor Tang's thesis of the oneness of hsin (mind), hsing (nature) and ching (sentiments), which is a hermeneutic of the famous Confucian thesis of “a man of jen is ontologically one with all things of the universe.” Lastly, in order to show the theoretical fruitfulness of this thesis of nine horizons, I draw upon his analysis of worldly crisis as a result of a backward development of horizons of the modern civilization and the solution is how to step forward and upward again. This is also a reappraisal of Professor Tang's philosophy as the ultimate foundation of human endeavor and not just a language game.