學以成人與學以成教──唐君毅先生之哲學歸宿

Learning to be Human and Learning to be Civilized

《生命存在與心靈境界》是唐君毅先生最後完成的一部大書，也是唐先生哲學的完成。此書是唐先生早年在「人生之路」十部的構想中所定下的規模的完整的論述。書中所呈現的是一個圓教的哲學系統。唐先生指出哲學基本上是運用基本概念進行遍思遍運的開展，但哲學也不能只限於某一概念而排斥其他。因此，哲學必是哲學的哲學，即，由於心靈可以不斷超越於任何以特定觀念或概念之遍觀遍運的系統，而成為哲學的哲學。唐先生的哲學體系從心靈的感通的開展而為九境，而九境的特色是互通而無所不包。本書不但表現出中國哲學的洞見中可以涵容世間一切哲學，而且展現心靈的感通是生命的基本力量與原則，也是建構人類所感知的宇宙的基本原則。由心靈之感通而有種種生命的境界，而有人類世界的繁富的呈現，以及生命的不斷的進境。唐先生此書的一個重要的論題是從心靈九境中見出，心靈之思辯在論述九境完成後，思辯必須退場讓生命的實踐完成哲學的哲學的使命。唐先生認為思辯的退場有二步。第一步是從進入第六境的道德實踐界時，由於實踐之理想已超出思辯之外，思辯所對的對象已成為哲學自身的實現，所以思辯已轉而以生命實踐為主。但哲學的哲學仍有超主客觀的開展，因而思辯的進一步工作是完成此三境界以及九境之互通的論述。而在九境的論述中，生命的工夫即進入實踐，此時思辯即完全退場，使生命真正展開實踐的歷程，實踐工夫才能完成九境的真實呈現。思辯在最後階段所申述的是實踐工夫中的種種因素和可以完成的根據和步驟。而生命與心靈在道德工夫中方能真實呈現和創造出與天人合一的聖人之實現。哲學的哲學最後論證工夫與所體驗和實現的境界有一不可分割的關係，因此，工夫是我們體證和詮釋心靈境界的根據。 In his last great book, Sinming chuanjia yu xinling chengkai (Life Existence and the States of the Mind), the late Professor Tang chun-i completes his philosophy. This is a completion of what Tang had laid down in the construction of the tenfold development of “the Road of Life” in his early philosophical carrier. Tang’s is a “round teaching” of Confucianism. He points out that philosophy is a systematic and thorough way of thinking with some basic concepts. However, philosophy could not just stay with one or two basic concepts excluding others and hence must be a forever transcending process and thus in a sense a philosophy of philosophies, since our Mind could transcend the limitation of any particular concept to make philosophy the philosophy of philosophies. Tang’s is a system extending the empathetic communication and understanding of the Mind into a three levels and nine states of the world. These nine states are intertwined and encompassed all. This book discloses not only the basic insight that Chinese philosophy could include all worldly philosophies, but also that the Mind is the basic power of life as well as the principle of our construction of our universe. It is due to our Mind that we could have such a flourishing world and that our life could be forever progressing forward. One of the important issues in his philosophy is to prove that our reflective speculation has to retreat once it finishes its mandate in the construction of the nine states so that life could actualize through practice the nine states. Tang argues that it takes two steps. The first step begins at the sixth state when moral cultivation becomes the object of speculation, for the ethical ideal embodied in this state becomes the target for philosophy, and its realization is by moral practice which transcends the limits of speculation. Hence, the practice of life is the major task of philosophy. However, there are still three more states that transcend the subjective and objective worldly ones and their constructions and the argument that the nine states are intertwining are the last job of speculation. After its speculative analysis and explanations of the theses that make moral cultivation to becoming a sage possible are done, speculation takes its final retreat from philosophy in order to leave moral cultivation to finish the job of philosophy. Thus, moral cultivation is the basis of our realizing and the hermeneutic of our different states of our Mind with the highest achievement of the stage of a sage when unity with Heaven or Dao becomes reality.

In his last great book, Sinming chuanjia yu xinling chengkai (Life Existence and the States of the Mind), the late Professor Tang chun-i completes his philosophy. This is a completion of what Tang had laid down in the construction of the tenfold development of “the Road of Life” in his early philosophical carrier. Tang’s is a “round teaching” of Confucianism. He points out that philosophy is a systematic and thorough way of thinking with some basic concepts. However, philosophy could not just stay with one or two basic concepts excluding others and hence must be a forever transcending process and thus in a sense a philosophy of philosophies, since our Mind could transcend the limitation of any particular concept to make philosophy the philosophy of philosophies. Tang’s is a system extending the empathetic communication and understanding of the Mind into a three levels and nine states of the world. These nine states are intertwined and encompassed all. This book discloses not only the basic insight that Chinese philosophy could include all worldly philosophies, but also that the Mind is the basic power of life as well as the principle of our construction of our universe. It is due to our Mind that we could have such a flourishing world and that our life could be forever progressing forward. One of the important issues in his philosophy is to prove that our reflective speculation has to retreat once it finishes its mandate in the construction of the nine states so that life could actualize through practice the nine states. Tang argues that it takes two steps. The first step begins at the sixth state when moral cultivation becomes the object of speculation, for the ethical ideal embodied in this state becomes the target for philosophy, and its realization is by moral practice which transcends the limits of speculation. Hence, the practice of life is the major task of philosophy. However, there are still three more states that transcend the subjective and objective worldly ones and their constructions and the argument that the nine states are intertwining are the last job of speculation. After its speculative analysis and explanations of the theses that make moral cultivation to becoming a sage possible are done, speculation takes its final retreat from philosophy in order to leave moral cultivation to finish the job of philosophy. Thus, moral cultivation is the basis of our realizing and the hermeneutic of our different states of our Mind with the highest achievement of the stage of a sage when unity with Heaven or Dao becomes reality.