本文從工夫論的角度，分析宋儒三個主要的概念：變化氣質、養氣與觀聖賢氣象，這三個概念雖然主要由張載、程頤及程顥分別提出，但它們其實臺以視為同一種工夫論的不同方向。這樣的工夫論後來形成理學的大論述，程朱陸王無不遵循。理學家的工夫論不能只視為公民修養或者精神修養，它是建立在性命之學基礎上的修養方式，而這樣的性命之學又是奠定在儒家的身體觀上面。理學家強調學者必須轉化構成個體性原理的氣質之性，讓它清通至極，最後與先天的天地之性合而為一，這才是工夫的究竟。一旦學者轉化氣質有成，他的全身會顯現某種的道德光輝，這就是有道氣象，聖賢的有道氣象即是聖賢氣象，學者觀聖賢氣象臺聞風興起，這也是種修養。本文最後後探討學者變化氣質與養氣的工夫，都預設設著以養心為主，養氣及復禮一格物為輔，但程朱學派對復禮一格物的功效看得比較重。

　　　　　This article deals with three core concepts of Neo-Confucianism, namely, transforming one's physical nature, cultivating ch'i and observing the disposition of the sages. These concepts were respectively proposed by Confucian masters of Northern Sung dynasty: Chang Tsai, Chen I and Cheng Hao. Although these scholars different terms to name their concepts, I think each of these three concepts represents related aspects of self cultivation. All three scholars based their theory on the Confucian view of the body, which states that flesh, ch'i and spirit are all in one. They all argued that ch'i served the implicit dimension of both spirit and flesh, that if one cultivated one of the three, the other two would be affected as well. In addition it was argued that a gentleman's appearance reflected the depth of his self cultivation. This article explored the role of rites in the Confucian theory of personality cultivation and concluded that cultivation of ch'i and one's mind are equally necessary for changing one's temperament, with the former being more important. Finally, this article tried to contrast Confucian moral philosophy with Western moral philosophy. Whereas Western moral philosophy restricts itself in the empirical sphere, the Confucian moral philosophy points to personality transformation of all dimensions, including the cosmic element of ch'i.