證顯形上心體之「一系」說－論唐君毅言宋明儒學之發展趨向

以系統分判的觀點，來處理宋、明兩朝六百餘年的儒學發展，是當代學者研究此一學術思潮的總結性方法，因此，歷來有一系、二系、三系，乃至四系的說法。而唐君毅（1909－1978）先生在其《中國哲學原論》之系列鉅著中，也呈現出準分系說的義理規模，學界或以「兩圓說」、「理／心／氣」三系說歸結他的論點。雖言之有據，然檢覈其著作，卻可發現這兩種說法，猶有待商榷之處，故本文主張回歸其「即哲學史以論哲學」的研究取徑以觀，並以《中國哲學原論．原教篇》第十九章為線索，闡述唐先生對宋明儒學研究的系統性觀點，當可說為逐步證顯一「形而上之心體」的連續性發展脈絡，這個說法又可以唐先生對朱子之「心」論的解析，以及對江右王門之歸寂主靜說的解讀作為佐證。復次，又說明唐先生之研究取徑雖具黑格爾哲學之色彩，但他不認為諸儒之學各是一未完備的偏至型態，實則諸說殊途同歸，共同趨向於實證實現本然的形上心體，惟各家契入的工夫進路有別，於是又可概分為從理入、從心入與從情入的三個路向，故本文最終以「一系三入路」說來總結唐先生的宋明理學研究之系統論述，於茲將可見其論點之獨特性。

關鍵字

宋明理學；分系理論；唐君毅；形上心體

並列摘要

Tang Junyi (1909-1978) is commonly regarded as one of the most important exponents of Neo-Confucianism in the twentieth century. Scholars disagree, however, as to how his views should be characterized, especially as they relate to the development of Neo-Confucianism during the Song and Ming dynasties. Some scholars, for instance, argue that Tang was mainly interested in advocating a ＂two-circles theory,＂ while others claim that he was advancing a ＂three-systems theory＂ revolving around li 理, xin 心, and qi 氣. The present paper attempts to adjudicate among these various views by focusing closely on Chapter Nineteen of Tang's Principles of Chinese Philosophy: The Origins and Development of Cultivation. From the discussion it becomes clear that Tang considered Neo-Confucianism to be a ＂one-system theory,＂ one that progressively manifests the metaphysical substance of mind. It is insufficient, however, to claim that Tang was only advocating a one-system theory; for, as this paper goes on to make clear, he also believed that there are ＂three paths of entry,＂ via either reason/principles (li), or the heart-mind (xin), or feelings (qing 情). The paper concludes that it is best to sum up Tang's main views on Neo-Confucianism as ＂one-system, three paths of entry.＂