本文所論不僅說明了感官知覺居於人類體知的首要地位，也說明了為何莊子要使用 「聽」字去理解「心齋」。感官是體道的契機，更是身體展演技藝時不可或缺的一部份。 感官，其實是更為細緻的身體。本文主要分為三部分：其一、風與氣；其二、聲與身；其 三、虛與間。並分別引用梅洛龐蒂(Merleau-Ponty,1908-1961)、九鬼周造（Kuki Syuzou, 1888-1941）、小川侃(Tadashi Ogawa)、Don Ihde 的現象學（phenomenology）理論，詮釋 莊子的知覺感通所隱含的豐沛生命力與精神性。

This essay not only illustrates that the sense of perception is a primary status for Human’s cognition, but why Zhaung-zi applies the term of “hearing” to understand “fasting of the mind”. Sense is a turning point to know from experience, even more is an indispensable part of body- subject unfolds before one’s eyes on artistry. In summary, the sense is more exquisite on body-subject. The main issue can be divided into three sections to discuss: The first one is called “wind and qi”. The second part is “voice and body”, and in the last section, the author discusses “xu” with “jian”. Moreover, the author cites many theories of phenomenology to interpret aplenty vitality and spirit of Zhuang-zi, such as Merleau-Ponty, Kuki Syuzou, Tadashi Ogawa, and Don Ihde.