嵇康好養生之術而作〈養生論〉，於向秀以〈難養生論〉反駁後又以〈答難養生論〉回應之，兼採道家修養工夫及道教養生之術，不僅重視於心上、形上的修養工夫，同時亦論及心形間「以心領形」與「心形並養」的關係，即可不因獨高心之修養，而忽略了身體的調養；亦不至流於形體之養，故可免去唯壽務求之病。〈養生論〉及〈答難養生論〉雖能發其思想高致處，然世間俗情未必能及之，且嵇康養生工夫尚無法克服命定思想及面對險惡時局時所感受的內外衝突的景況。由此可知，嵇康養生工夫亦有其實踐之難處。

Ji-Kang wrote the theory of Life-Cultivation, blended in Taoism thought and Taoist life-cultivation. Not only did he emphasize on the gongfu of
mind-cultivation and body-cultivation, but he also discussed about the relations between mind and body. The two needed to be balanced in order to achieve the goal of self-cultivation. However, Ji-Kang’s gongfu theory of Life-Cultivation also faced the conflicts between individuals and the whole society; hence had difficulties to be practiced in reality.