「氣」，是深植於中國文化各領域中的重要概念，在《莊子》一書中，也有頗多與「氣」相涉的哲學表述。本文集中分析了在《莊子》文本中，「氣」與萬物生化、「氣」與「道」的關係、「氣」與體道修養、「氣」與得道境界……等四個方面的思想建構，認為：「氣」在《莊子》一書中，是一個由宇宙本源的「道」所變現出來的、得以形構萬物的原質性存在，它最完整地具備了「道」的「虛」、「通」等性質，是一個與「道」最接近、又較諸「道」而言更易為人們所把握、體會的存在，因此，在《莊子》哲學中，人們能企及「氣」，便能體證「道」；而企及了「氣」、體證了「道」的人，便是能體現「道」與「氣」的「虛」、「通」之性，從而能與物相接而無所窒礙的「真人」

＂Chi＂, is an important concept rooted in various fields of Chinese culture. The same is true for philosophy area. In the book Chuang Tzu, there are many philosophical expressions associated with ＂Chi＂. This paper focuses on four constructs of thoughts in Chuang Tzu: relation between ＂Chi＂ and everything in the universe, relation between ＂Chi＂ and ＂Tao＂, ＂Chi＂ and accomplishment necessary for perceiving ＂Tao＂, and ＂Chi＂ and a realm of achieving ＂Tao＂. It believes: in the book Chuang Tzu, ＂Chi＂ is an original existence derived from ＂Tao＂ of universe origin and used for constructing shapes of all creatures; ＂Chi＂, with the most complete properties of ＂Tao＂ like ＂emptiness＂ and ＂generality＂, is an existence that is closest to ＂Tao＂ but easier for people’s understanding and experiencing than ＂Tao＂. Therefore, as indicated in philosophy of Chuang Tzu, people will be able to perceive ＂Tao＂ if they reach ＂Chi＂; people who have reached ＂Chi＂ and perceived ＂Tao＂ will embody ＂emptiness＂ and ＂generality＂ characteristics of ＂Tao＂ and ＂Chi＂ and thus become ＂immortal＂ who gets connected with objects without any obstacle