Abstract

First introduced by contemporary authors from different academic backgrounds for the scholars of "transcendence" and "inner nature" of the definition and discussion, to clarify the transcendence and immanence of different meanings. Then he Tang Chun for the Chinese traditional culture inherent in the "religious feelings beyond" the exposition as a starting point for discussion and to Tang Chun "both beyond and within" the Heaven idea as discussed in the spindle. Finally, he discussed in determining the Tang Chun-transcendence and immanence is not a binary opposition of the strict meaning of transcendence and immanence, the five areas were explored from the "German popular day" of transcendence and immanence: 1. "Life spiritual sense "with its metaphysical roots of the relationship. 2. "Fate" and "life" relationship. 3. Heaven and earth heaven and earth with a clever, Hiroatsu of Germany. 4. "Benevolent is not for my private." 5. "Hearts and opening the heart that day, that day Germany and German people." The authors concluded that: Although Tang Chun intends to carry out a "universe and built," "fate" and "land life" co-existence of "both beyond and within," the concept of Heaven; but the result is only achieved a kind of transcendence of human subjectivity. Although he is already erect steep solitary human moral subjectivity; has also forgotten Heaven Han possession other than the endless open display of power. Transcendence and immanence have different definitions in contemporary scholars' thoughts. The writer's discussion begins with Dr.T 'ang Chun-I's notion of "transcendent passion of religion" which is implicit in Chinese tranditional culture. And he regards Dr.T' ang's notion of "Tien Tao" as the center of his argument. Regards it as main body that the notion of "T'ien Toa" of Dr.T 'ang. The writer affirm that Dr.T' ang's definitions of Transcendence and Immanence are not dualistically conflicting in a rigorous sense. He inquires into the transcendence and immanence of "the movement of the virtues of Heaven" from five viewpoints. They are: the relation between "self-consciousness of life" and its metaphysical sources, the. relation of "T'ien ming" and "hsing ming" , the virtues of Heaven and Earth such as superior, broad and profound, "Jen 'hsin " and" Jen-hsing " are not privately owned, the identity of" Jen Te' and 'T'ien Te ". The conclusion of this paper is that although Dr.T 'ang wants to open up the notion of "T'ien Tao" by paying equal attention on "T'ien ming" and "hsing ming", yet he forgets to open up the all-embracing plenitude and dynamic vitality of "T'ien Tao"