葛洪以《抱朴子內篇》一書奠定道教史上承先啟後的地位，書中講神仙方術、養生延年，又繼承魏伯陽煉丹理論，發揚長生成仙之說。關於其仙道方術等論述，討論已多，唯其理論建構及論證上，一般認爲葛洪上承漢代宇宙氣化論，與魏晉玄學相較顯得較爲粗疏。然而葛洪提出了「道本儒末」說，將忠孝仁信深化爲道教強調世俗道德的道教倫理學，並藉以爲長生成仙的條件，與玄學在「會通儒道」命題下以「自然」連繫「名教」的諸多論證實有一定關聯。甚至可說葛洪走出了玄學在「自然」範疇下的一個自我設限，而更有效地解決了「名教」如何落實的問題。本文以葛洪《抱朴子內篇》爲主要對象，以「神仙是否可學致」與魏晉時期「聖人是否可學致」的命題比較，討論兩者涉及的受命觀以及解決的方法，並辨析葛洪如何突破氣化命定的先天限制，發揮個人的自由意志。其目的雖是爲了成仙，但所採取的實踐方法及論證方式，在魏晉時期實有重要意義。

Ge Hong's Bao-Pu Zi Nei-Pien established the status which inherits from the past and carries in the future in Taoism's history. This book is about the deity alchemy, how to keep in good health and longevity, as well as inherits Wei Bo-Yang's hermetic art to refine his immortal theory. People think the system of immortal theory for Taoism established by Ge Hong is not refined, compared to the metaphysics in Wei-Jin dynasty. However Ge Hong proposed ”Taoism is primary while the Confucianism is secondary” and emphasized the moral to become immortal. His proposal shows that there is certain relationship between Confucianism and Taoism. Even Ge Hong had transcended the metaphysics in Wei-Jin dynasty because he solved Confucianism's problem about how to carry out. This article takes Ge Hong's Bao-Pu Zi Nei-Pien as a target to compare ”whether the Hsien-immortals can be learned” to ”whether the sage can be studied” and discusses both of the destiny view as well as solutions. It also explains how Ge Hong broke the congenital limits of the Gasified Destiny Theory to display individual free will by the Condition Destiny Theory. Although what Ge Hong did is in order to become immortal, the practice methods and the ways to prove he adopted had the vital significance in Wei-Jin dynasty.