唐君毅的儒學乃一大系統的人文之學，而其核心即為道德之學與生命之學；其間，並特別突出吾人之道德情感與道德理性，及其在倫理場域中所能發揮的意義效力。而若深究唐君毅此一力求人性之真、人道之善以至於人文之高明與博厚的新儒學思維的根源性、通貫性與終極性，則顯然可見其根柢乃在人心自覺之道，以及人我互為主體的感通之道，而由此一充滿人文意涵的自我存在之認知與世界真實之肯定，乃延展出生命多向度以至於精神全向度的道德踐履之道與倫理滿全之道，唐君毅的精神哲學即建立於此一基石之上，而其始終堅守「德行倫理」之立場，則已昭然若揭。至於唐君毅全力經營其試圖整合生命之體驗與終極之關懷的苦心孤詣，更有了「性情形上學」、「心靈形上學」與「境界形上學」三合一的況味，而此亦即唐君毅的儒學終究是一開放的人文之、道德之學與生命之學且足以返人文之本而開儒學之新局的緣由所在。 The Confucianism of Tang Jun-Yi covers the humanities in a systematic fashion. The core of his thinking is his studies in Ethics and Life philosophy, which has had a huge impact on the ethical sentiments and rationale of the Chinese people, as it has given us the opportunity to abstract effective meaning in the moral arena. If we delve deeper into Tang Jun-Yi's notions of the truth of human nature as well as the innate goodness and wisdom of humanity, we see it provides the source, continuity and aim of his Neo-Confucian thought. This offers a clear foundation for the notion of self-consciousness as well as how to relate to the other. Moreover it provides recognition of the self in the face of reality as well as a basis for the affirmation of life. This leads to the full moral practice, which is the cornerstone of Tang Jun=Yi's philosophy of the spirit, which obviously falls under the category of a virtue ethics. Tang Jun-Yi is intent on integrating life experience with the notion of ultimate concerns through the utilization of a metaphysics that includes the temperament, mind and realm. This Neo-Confucian approach gives us an open, humanistic, and moral direction for today's world.
