不管《孟子》的「上下與天地同流」，還是《莊子》「天地與我並生，萬物與我為一」，都蘊含著最基源性的倫理關懷，這種由人而擴及關愛天地萬物的無量心懷，和氣之交融的身心感通之實存「體知」有關，因此才能真正導向泛愛萬物的倫理實踐。本文探討的第一個面向關涉：氣的存有論如何通向倫理實踐？接著進一步討論，孟子與莊子在內聖面通過身心融合之動能氣象，各自展開物我通感而澤人潤物，發展儒、道各自的倫理實踐；另一方面，兩人面對人在政治社會遭遇不公不義的權力迫害現象時，這兩股由內而發的身心感通之氣化動能，發展出各自的批判潛能，呈現知識分子的關懷與勇氣。依此可將氣論與儒、道公共關懷的權力批判加以關連。最後筆者希望藉由孟子與莊子這兩類型的氣之倫理學與批判性等公共關懷的異同，來突顯儒、道兩種知識分子類型的互補性。

Both the ”Mencius” and the ”Zhuangzi” share a fundamental concern with ethics. This concern, which begins with human beings and extends to heaven, earth and the myriad things, is tied to the physical and psychological aspects of qi. It is only through an intimate understanding of qi that an ethics based in a profound concern for the myriad things can truly be put into practice. This study begins by exploring how the ”ontology of qi” is realized in ethical practice. Mencius and Zhuangzi both espoused psychological and physical harmony, which, they asserted, led to a feeling of connectedness between self and other, as well as the development of sympathy and care for human beings and all things. On the basis of this theory, Mencius and Zhuangzi established the ethical practices of Confucians and Daoists. In addition, both thinkers used this theory to confront the injustice of authoritarian violence encountered by people in political society. Internal physical and psychological sympathy provided both Confucians and Daoists with a potential means of criticism that could demonstrate the care and courage of intellectuals. In this way, the theory of qi can be connected to not only the Confucian and Daoist concern for the public welfare, but also to their criticism of authoritarian government. Through a comparison of how the ”Mencius” and the ”Zhuangzi” conceived of these two issues, this paper intends to demonstrate a point of complementarity between Confucian and Daoist intellectuals.