唐君毅先生把人的生活劃分為自然、道德與宗教三個層面。他描繪人的自然欲望與其超越兩者之間存在著自我的衝突，並以是否肯定一個統一自我的自覺作為分辨道德意識與宗教意識之差異的根據。道德意識肯定一個統一的自我；宗教意識則喪失了統一自我的自覺，並呈現出神魔對抗的雙重性。本文作者透過與道德意識的主體性作為對比，從以下六個方面論述宗教意識的超主體性： 一、唐君毅之論「超主客觀境界」。 二、馬丁．布伯之論「我與永恆的你之純全充盈的關係」。 三、保羅．田立克之論「超越道德的良心」。 四、「自律性」與「他律性」的不適當對比。 五、內在於主體的超越意識與超越於主體的超越意識的對比。 六、自覺性與啟示性的對比。

　　　　　Dr. Tang Chun Yi defines three levels of life for human beings: physical, moral, and religious. He analyzes human self-consciousness and points out the conflict between desire and transcending desire. The awareness of an unitary self is considered a criterion in distinguishing moral and religious consciousness. A moral consciousness affirms an unitary self, while the religious consciousness loses it. This loss creates the duality of the divine and the demonic. I would like to contrast the suprasubjective religious consciousness with the subjective moral consciousness from six aspects: a) Dr. Tang's concept of “the state of transcending the subject and the object”. b) Martin Bubber's concept of “the complete relation between the I and the eternal Thou”. c) Paul Tillich's concept of “transmoral consciousness”. d) The inappropriate contrast between “autonomy” and “heteronomy”. e) The contrast between the transcendent consciousness in the subject and the transcendent consciousness of transcending the subject. f) The contrast between self-awareness and reflectivity.