本文以唐君毅的〈生命存在與心靈境界〉為分析主軸，探索感通原則在此一哲學體系構造中的關鍵地位。心靈與境界之間的關係按照感通原則而構造，其旨趣在於生命展現的存在樣態與實踐，在此意義下，唐君毅的哲學體系也涉及實踐領域中哲學與成教的張力，從而辯證地引向性情之教與感通所展示的形上世界。感通原則的主要特徵在於其蘊涵的動態過程，在心靈、感通、境界之間為體、用、相的關係，這種感通原則乃是涵蓋認識關係、引導到道德基礎的形上學原則。最後，由境界一詞所指涉的精神空間意昧著一種價值世界的安立，價值賦予帶有場所的標誌。因此，精神空間乃是心靈感通的場所，價值安排則順此場所配置而成立。

Basing ourselves on Tang Chun-I唐君毅 (1909-1978)’s last work, Existence ofLife and Spiritual Realm生命存在與心靈境界(1977), we investigate the key place ofaffective communion within the philosophical construction of Tang’s system. Themutual relationship between spirit (mind) and spiritual realm (jing-jie 境界) areconstructed according to the principle of affective communion. The interest hereresides in the existential modes and practices of life. In this sense, Tang’s philosophicalsystem touches on the tension between cultivation and philosophy in thepractical domain; this tension leads dialectically to the metaphysical world exposed bythe cultivation of essential feelings and affective communion. The relationship amongspirit, affective communion, and spiritual realm is that of substance, function, andmode, while the dynamic process implied in the affective communion covers theepistemological action and leads to a metaphysical principle of moral foundation. Last,this paper shows that the term jing-jie refers to a spiritual space which will establishdifferent values. Giving value means also a placement of values. Therefore, thespiritual space is a place due to affective communion, and values are arrangedaccording to the places thus disposed.