阮德如與嵇康〈宅無吉凶攝生論〉等四篇論難，在嵇康論體中篇幅最長，卻爭議最多，如何定調論難兩端，各方說法不一，致使嵇康的角色至今仍曖昧不明。本文先解讀兩人的贈答詩，將其共同的關懷聚焦在「攝生」，認為論難的關鍵點不在社會風俗的層次，而是對攝生問題的不同理解使然，阮德如的思路重在息末以立本，嵇康則更進一步將兩端予以主輔式的通貫及統合，其間雖偏全有別，卻皆為養生哲學下的產物，乃嵇康透過與知己的論辯在養生議題上從「自足於內」到「氣通內外」的發展，惟有並觀兩端以各展其妙，我們才能見證嵇康在〈養生論〉上「殊聲而合響，異翮而同飛」的妙用。是以牟宗三所謂阮意即嵇意的揣想，未必是全然無效的，但或可將之綰合在嵇康思想理路上從靜態之意識主體到動態之氣化主體的轉變上。以往在湯用彤有無典範論述的籠照下，每視嵇康的自然元氣論為漢代氣化宇宙論的殘留，經此詮釋視域的開拓，我們便能跳脫向來從魏晉有無或名教自然關係史上定調嵇康思想僅為第二階段的框限，而在當代新視域下，更全面地開顯嵇康氣論在魏晉玄學史上的新角色。

Ruan De-Ru and Ji Kang's four articles around ＂Health Theory of Houses Having no Good Luck or Bad Luck＂ are the longest and the most controversial ones among Ji's argumentative discourses. Diverse definitions of the debate's two sides blur Ji's role in the history of Wei and Jin Dynasties Daoist metaphysics. This paper first scrutinizes Ruan and Ji's poems with their mutual concern ＂health preservation＂ as the focus. The core of the argument is not social customs but different understandings of the health preservation issue. Ruan emphasizes self-cultivation and opposes houses' luck, and Ji further integrates them with the idea that the environment can assist self-cultivation. Ruan's and Ji's thoughts are in different levels, but both of them are products of health preservation philosophy and Ji's development from ＂self-sufficient inside to ＂qi throughout inside and outside.＂ Only by observing the two sides and revealing their advantages can readers witness Ji's genius of leading different aspects into one direction in his ＂Health Preservation Theory.＂ Therefore, Mou Zong-San's hypothesis that Ruan's thought is Ji's thought is probably partially correct, but it should be established on Ji's thought of converting from the static sense to the dynamic subject in the form of qi. Owing to Tang Yong- Tong's widely accepted view, Ji Kang's natural qi view is often considered a residue of the cosmic view in the Han Dynasty. With the perspective this study presents, Ji Kang's thought is no longer framed as the second stage of Wei and Jin Dynasties discourses about existence and nonexistence and ritual teachings, but becomes a new role expanded more completely in the history of Wei and Jin Dynasties Daoist metaphysics.