如眾所知，朱子從兩個層次來把握人性，這便是本然之性與氣質之性。本然之性指的是潛在於氣質之性中的道德本性; 氣質意味著人出生時受氣稟的影響而具有的性格上的傾向性。在朱子看來，儘管人潛在性的具有道德本性，但氣質的影響使得它不能完全發揮出來。因此朱子修養論的主要目標便是通過修養功夫來去除氣質的影響，以此改變心之傾向性，使得潛在的道德本性圓滿地發揮出來。去除氣質的影響、改變心的傾向性之事意味著轉換感覺、思考、判斷之心的「性向」（disposition）。使性向變化為進一步成熟、完善的狀態之事在古今都可謂是「品性倫理」中所追求的核心課題。本文試圖從「哲學治療」的觀點對朱子氣質變化說作一重新解釋，以期照明朱子修養論對現代品性倫理的積極意義。

The famous Neo-Confucian Scholar, Zhu Xi conceives that human beings retain two dimensions of disposition (or character traits), namely a disposition that flowed from "original nature" and one that flowed from "temperament". While temperament is a natural tendency formed by the physiological structure ofthe human body, original nature is an ideal and potential tendency preserved in human sub-consciousness. According to Zhu Xi, human beings, in spite of the potential nature which is originally good, find it hard to actualize their potential nature owing to the influence of temperament . areThe purpose of Zhu Xi'theory of cultivation lies at, by removing the influence of temperament, sactualizing the original nature in order to ascend the level of personhood to the utmost. Thus, the aim of this article is composed of three different but closely connected themes: first of all, the author will examine how Zhu Xi, in his theory of removing the influence of temperament, reconciles free will with determinism; secondly, the author will examine what kind of effort or practice is required to remove the influence of temperament which originated from physiological nature; and lastly, the author will examine how Zhu Xi's theory of cultivation can be meaningfully reinterpreted from a view point of philosophical therapy and character ethics.