作為儒家最重要的概念之⼀，感通包含了「道德的感通」與「氣化的感通」。氣化感通⼀般表現為陰陽交感，易體的活動則是道德感通的原型。當代新儒家唐君毅關注的是道德感通。本⽂將以他對《易經》的⼘筮感通、⼆程兄弟⼈性感通以及孔⼦的仁之感通作為解析對象。尤其是仁，作為主體感通的核⼼理念，它不僅是道德實踐的動能，還包含了⾃我、對他及對天道（內在、外在與超越）的三種向度。唐君毅以「吾⼼」作為所有感通的核⼼，通過關於⼘筮、⼈性與仁等三部分的分析，建⽴了⼀個貫穿與連結形上學、⼈性論與主體論的「⼼學感通論」。

As one of the most influential Confucian concepts, “sympathy” contains two meanings. The one is material (e.g. the interaction of yin and yang), and the other is moral (e.g. the activity of yiti). The contemporary new Confucian Tang Junyi’s main concern is the latter. I tries in this article to discuss his thinking of moral sympathy through three section: in the first section it aims at the divination of Yi Jing (Book of Changes), and in the second the doctrine of human nature of Cheng Hao and Cheng Yi. The third section, which can be seen as the most import part of Tang’s thinking of sympathy, is about his interpretation of “humaneness (ren)” of Confucius. Humaneness by Tang means not merely the energy of moral exercise, but rather includes three dimensions, namely “sympathy of self,” “sympathy between the self and others” and “sympathy between the self and the dao.” The above mentioned three sections, in which Tang introduces “my heart-mind (wuxin)” as the leading idea to develop the theory of “sympathy of heart-mind,” bring us into a significant connection or relationship between “metaphysics,” “philosophy of human nature” and “subject philosophy.”