「氣」是中國文化史上極重要但也極難界定的詞彙，本文綜合宗教學與文獻學的角度，對「氣」的內涵作了知識考古學的工作。本文認為《說文解字》的「雲氣」的解釋雖有其理路，但仍不足以闡釋先秦時期氣的豐富內涵，氣的內涵在氣的文字學的涵義之外。本文從「風」、「氣」兩字在使用時高度重疊，指出風是原始之氣，在建構文明的工程中貢獻卓著，它建構了部分的時空秩序，也參與了「禮」的風土性格。風的作用後來被「氣」所接受，形成風顯氣隱的結構。氣後來更獨立發展，具有清晰的形上學與心性論的內涵。伴隨「風」、「氣」一體化的轉化過程，氣的版圖愈形擴大，並形成「氣」的精進版的「精氣」。「精氣」的神秘性功能可追溯至「瑪納」（mana）此一極早的宗教概念，「瑪納」概念帶有情動的巨大能量，亦即帶有「聖顯」與「力顯」的作用，它具足內在的動力，在歷史上持續發展。「氣」的前身因此可說是源於極早的神秘之力，後來才發展成重要的心性論與形上學的概念。瑪納是相當普遍性的概念，相對於世界其他地區，中國思想史中的「氣」概念造成的連續性思惟相當明顯。

Qi is one of the most complicate ideas in Chinese cultural history because it always has multiple meanings that can’t be separated clearly. This article studies the contents of qi with an archeological method from the perspectives of religion and philology. The explanation of qi as air of cloud in Explaining Graphs and Analyzing Characters deeply influences the development of Chinese metaphysics and selfcultivation but it omits important metaphysical implications and the human nature. Beyond this traditional explanation, this article traces qi to the idea of “mana.” In a primitive idea, mysterious inherent power, witches, and holy tools carry much more power of mana than ordinary people and things. The article also traces qi to R. Otto’s idea of “luminosity” in his Idea of Holy, which means “mysterious calling.” With examples such as feng-qi ‘social atmosphere’ and feng-su ‘custom,’ etc., this article is against the arguments that regard qi as an inert idea or a ceaseless transmigration of inner monism. Qi is not a comrade of Chinese tyrannical feudal system; on the contrary, it is a sympathetic and creative element in our nature. There are two kinds of qi, one naturalist and the other spiritual. Spiritual qi is composed of energetic elements while naturalist qi is constructed with material elements. The concept of qi in Chinese thought history features continuity more than other countries.