「仁」是《論語》一書的核心概念，也是儒學的核心概念。「仁」成為儒學核心的概念是從《論語》開始的，之前其地位無足輕重。孔子論仁，沒有予以明確的定義，仁大概可視為諸德之總稱。理學繼起，「仁」的意義發生了第二次急速的變化，它主要的內涵被定義為「生」，「以生釋仁」是理學傳統的大論述，理學各派都接受的共法。本文以程明道與朱子兩人的解釋為核心，指出理學的仁說預設了形氣主體的立場，而理學形氣主體模式下的仁說又預設了自然的創造性與道德的創造性之間的連續性。本文從理學文獻中抽取了三個核心字：生、能、感，即是想從身體―氣論的角度，重新解釋其仁說所欲證成的天道與性命所以相通的理論依據。

”Ren” is not only the core of Lunyu, but also the kernel of Confucianism. It's in the Lunyu that ”Ren” became a important concept in Confucianism. Since Confucius didn't confer ”Ren” an explicit definition, ”Ren” could be seen as a collective name for all virtues. When Neo-Confucianism arose, the meaning of ”Ren” changed rapidly. Its meaning was defined as ”giving-birth-to” (生) and that was the main discourse in the tradition of Neo-Confucianism. This article, centering on Cheng Ming-dao and Zhu Xi, points out that the Ren theory in Neo- Confucianism presupposed the standpoint of body-chi subject (形氣主體). Furthermore, the Ren theory presupposed the continuity between the creation of nature and the creation of morality. By selecting three keywords-”giving-birthto” (生), ability (能) and perception (感)-from the documents of Neo-Confucianism, this article seeks to re-explain the ground of the Ren theory-which tried to demonstrate the continuity between the Tao and human nature-from the viewpoint of the theory of the embodiment of the body-chi subject.