「聖賢氣象」是宋代理學家探討的重要命題之一，在朱子以前，理學家多以「觀」做為認識聖賢氣象的不二法門。然而朱子卻不採取此種方式，轉而以體證的方式深探聖賢氣象之曲致。本文擬從朱子對於「觀」的義界著手，首先從朱子「觀心說」與「觀過知仁」兩項議題著眼，論析朱子所認識的「觀」與站在對立面的湖湘學派所謂的「觀」之異同，進而引導出朱子何以捨「觀」而從體證、棄認知而從證知的過程，並探討朱子證知聖賢氣象的內容與方法。再則，筆者也試著反省朱子提出此一創新的聖賢氣象認識方法的理論背景與內在因素，蓋朱子所以翻轉聖賢氣象的認識，實與其格物、窮理、致知的理學工夫關涉甚鉅，當認識聖賢氣象落到朱子的理學架構中，遂成為朱子「格物」的一環，格物的目的在窮理，是以認識聖賢氣象的目的也在窮成成聖之理，循此脈絡而下，自然導出朱子重體證輕認知的聖賢氣象理論。另一方面，從朱子聖賢氣象論的特質，也可以突顯出朱子以行為知的踐道性格。總的來說，聖賢氣象雖然不是朱子理學的核心概念，卻能藉由朱子對聖賢氣象認識方法的堅持，以及該論衍申的相關議題，旁敲朱子在大論述中許多令人費解之處，更可以由此體現朱子自身的人格特質。

“Disposition of the Sages” is one of the important proposition in Song theorists discussed. Before Zhu Xi, most of the Philosophers used “Contemplating” as a method to know the “Disposition of the Sages”. However, Zhu Xi experienced the “Disposition of the Sages”. Firstly, this paper focuses on Zhu Xi's two topics on “Contemplating the Mind” and “Kuan Kuo chin jen” and discusses the different understandings on “Contemplating” and the content and methods on Hu Hsiang school and Zhi Xi's experience. Furthermore, this paper also tries to meditate teh theoretical background and internal factors and finds out the theory of “Disposition of the Sages” is one of the tache on Zhu's “Ge WU” practice. The purpose of “Ge Wu” is to “Chiung Li”, which leads to the theory of “Disposition of the Sages” that Zhu Xi looked highly upon experience but looked lowly upon knowledge. In short, though the theory of “Disposition of the Sages” is not the core concept of Zhu's theory, we can see through the difficulties on Zhu's theory and further demonstrate Zhu's special personality.