目的、體用與性相──從目的論看唐君毅「心靈九境」之系統性格

On the systematic characteristics of Tang Chun-i’s “Nine states of Mind” from the viewpoint of teleolog

本論文以唐君毅先生「心靈九境」論的哲學性格，屬於即心性論而存有論地趨向目的論，再目的論地回到存有論，復歸心性論，這樣一種迴旋的、自我實現的、實踐的目的論哲學。九境論以判教的方式，判說古今中外各種學說所表現的人的生命心靈存在的感通所達到的境界，而有九境之說。以天德流行境為最高境，要在以道德實踐之勝義，乃以人德之成就同時是天德之流行。心靈生命一經反思其存在之終極目的，其生命存在之體、相、用隨即為此反思活動觸動，而轉動趨向於此目的之實現，同時即轉動其所在之世界存在，而與世界存在合一。天德流行意謂順人的生命存在之次序進行，與世界之次第展現，依先後、始終、本末而開展，可通貫天人之隔、物我之別、主客之對，以達於超主觀客觀之自由合目的性境界，而九境可互通互證，繼之者善，成之者性。成性存存，道義之門。 This paper holds that the philosophical characteristic of Tang Chun-I’s philosophical system of the “nine states of the Mind” is a recurrent selfrealizing and practical teleological philosophy in whichan ontology with a theory of xin-xingends up with a theory of teleology, and then from such a teleologyit returns back to the ontology and atheory of xin-xing.The nine states theory employs the method of panjiao, that is judging and arranging all kinds of philosophical systems as the different states that our heart/mind could make empathetic communion with, and there are nine such states. The highest state is the state of the manifestationof the Heavenly Virtue and its significance is interpreting the moral achievement of human being as the manifestation of the Heavenly Virtue. Once the Mind reflects upon the ultimate purpose of its existence, the substance, form and function of its living existence would be moved towards the realization of the purpose and transforms the world making its union with the world as one. The state of Heavenly Virtue means following the order of human life existence and the opening of states of world in the manner of prior and latter, beginning and end, essentials and ramifications in order to break through the separation of Heaven and man, things and I, subject and object, so that the Mind reaches the state of transcending subject-object relativity and freely in line with teleology. It justifies the inter-communication and justification of the nine states as shown in the Book of Change.

This paper holds that the philosophical characteristic of Tang Chun-I’s philosophical system of the “nine states of the Mind” is a recurrent selfrealizing and practical teleological philosophy in whichan ontology with a theory of xin-xingends up with a theory of teleology, and then from such a teleologyit returns back to the ontology and atheory of xin-xing.The nine states theory employs the method of panjiao, that is judging and arranging all kinds of philosophical systems as the different states that our heart/mind could make empathetic communion with, and there are nine such states. The highest state is the state of the manifestationof the Heavenly Virtue and its significance is interpreting the moral achievement of human being as the manifestation of the Heavenly Virtue. Once the Mind reflects upon the ultimate purpose of its existence, the substance, form and function of its living existence would be moved towards the realization of the purpose and transforms the world making its union with the world as one. The state of Heavenly Virtue means following the order of human life existence and the opening of states of world in the manner of prior and latter, beginning and end, essentials and ramifications in order to break through the separation of Heaven and man, things and I, subject and object, so that the Mind reaches the state of transcending subject-object relativity and freely in line with teleology. It justifies the inter-communication and justification of the nine states as shown in the Book of Change.