唐君毅晚期集大成之作《生命存在與心靈境界》，乃以九境說為主體心靈之感通三向，有縱橫順三觀所開之主觀、客觀、超主客觀三境，再依體相用三個面向而為九境。在後三之形上境，唐先生分別對耶教、佛教、儒家三大教進行判教，獨遺道家，並未予以獨立之層位，僅以第五境為主，附及言其可通第八境與第九境，致使道家地位不顯有若隱形。本文主要以唐先生詮釋莊子之三期的不同取向，即所謂“莊學三變”(本體論—文化論—心性論)，以莊子學為軸心，由「宏觀視角」考察唐先生早期到晚期莊子哲學架構發展，指出其中關鍵在“老莊異同—莊郭異同—孟莊異同”上。進而以他晚期定調論為主要下手處，藉以揭開「微觀視角」下《生命存在與心靈境界》中道家境界之層位隱形之問題。我們將透過《生命存在與心靈境界》的「心、境之相應俱起原則」與《中國哲學原論》「心、理之相應俱起原則」為相交涉之關係此一線索，逐步闡釋：虛靈心，觀「玄理」—－論觀照凌虛第五境如何可能；道德心，具「性理」—－論道德實踐第六境如何可能；悲憫心，開「空理」—－論我法二空第八境如何可能；天心，具「天理」—－論天德流行第九境如何可能，以重建《生命存在與心靈境界》中道家之境界論系統。另一方面由於唐先生自述其九境說，不超出《人生之體驗》、《道德自我之建立》之規模以外，是以，本文同時重建唐先生早期「人生之路」十部的境界哲學體系，首先，以闡釋唐君毅之道德的形而上學論構為起點，繼而討論與天地萬物一體之究極理想如何可能之工夫論。最後，表述「人生之路」與《生命存在與心靈境界》二者之境界說它們相互發明的地方，展示唐先生生命的學問之始終相環相貫的特點，用以顯示道家境界之特色。;The late Professor Tang Chun-I′s last master work of Life Existence and Realms of the Mind is a comprehensive theory based upon the empathetic communications between human minds in the three dimensions of transcendental, horizontal and longitudinal, with the three ontological dimensions of noumena, phenomena and function resulting in a three folds of subjective, objective and what beyond subjective and objective forming a total of nine realms of states. In the last three states, Professor Tang listed, with critical analysis, Christianism, Buddhism and Confucianism respectively and without Daoism. He places Daoism basically in the fifth state with qualifications that it also contains elements of the eighth and ninth states and fusing with the latter two. It makes the state revealed by Daoism somewhat ambiguous. This thesis takes the broad perspective evaluating Tang’s life-long exegetics of Zhuangzi’s philosophy. It contains three different levels of exegesis of Zhuangzi (ontology-cultural-comparison of Zhuangzi and Mencius), which is effectively representative of Tang’s comparisons of Zhuangzi with Laotze, Gou Xiang and Mencius. This thesis will rely basically upon his last interpretation to reveal in a microscopic dimension the reason why the status of Daoism is ambiguous in his last master work. I employ the inter-related of the “principle of co-establishment of mind and state” in the Life Existence and Realms of the Mind and the “principle of co-arising of mind and reason” in Investigation of the origin and development of the basic concepts of Chinese Philosophy as a clue in the explications of the following three theses: How the spiritually motivating mind’s understanding the metaphysical principle could make possible the fifth state; how the moral mind which contains the principle of Nature make possible moral practice in the sixth state; how the sympathetic mind which establishes the principle of emptiness makes possible the eighth state of the emptiness of both the self and dharma; the Heavenly mind which contains the Heavenly Principles makes possible the manifestations of Heavenly virtue in the ninth state: so as to re-construct the Daoistic system of state in Life Existence and Realms of the Mind. Since Tang also remarks that his nine-state system of mind and existence is basically an exposition of the framework he already set in his earliest books of Experience of Life and The Self-establishment of Moral –self, hence I also made a re-construction of his system of mind and state in his early thesis of “The Tenfold Road of Life” in these earlier writings. I first explicate Tang’s moral metaphysics, and following that how moral cultivation could make the union with Heaven and Earth and the ten thousand things as one possible. Lastly, I shall present the inter-relationship and inter-explication of the two so as to present the special contribution of Tang’s life long and mutual inter-penetration of his Life-long Learning, and how it shows the special contribution of Daoism in Tang’s philosophy.
