本文旨在從「修身」概念出發對《墨子》的身體觀進行探研。首先本文指出，《墨子》的身體乃由「形─心─氣」構成，此合於先秦諸子對人身體之理解。形即形軀；心則首重其認識義，同時也和「善」、「愛」、「志」、「性」有所關聯；氣在《墨子》中雖未具理論規模，但氣會隨志而現亦是我們了解〈所染〉的關鍵。基於這樣的身體形構我們可看出，《墨子》所修之身並非僅是生理形軀之身，而是一身心合一之身，透過修養（做工夫）學者的身心形態得以發生轉化。本文以為，所謂工夫不單限於內在的心性修養，只要能使人的思想、行為有所改變，無論是由內而外或由外而內的方法皆可稱為工夫。據此本文從《墨子》中析理出「去」、「反之身」、「立志」、「力事」、「學」、「辯」六種工夫。最後本文發現，《墨子》修身的目的與理想是成就墨家式的人才為天下興利除害，這樣的身體則內含「知無欲惡之身」、「力勇之身」與「交利之身」三種身體向度，此三種身體共構成《墨子》身體觀的最高理想。

This essay aims to discuss the concept of body in the Mozi through the investigation on self-cultivation. First of all, this essay tries to indicate that the body in the Mozi is constructed by‘xing (形, “body”) ─xin (心, “heart”) ─ qi ( 氣, “energy”)’which is in accord with the Pre-Qin thinkers’ understanding to the body. While xing refers to the flesh-bloody part of human being, the concept of xin focuses on the aspect of cognition and is closely related to the concept of shan (善, “goodness”), ai (愛, “love”), zhi (志, “will”) and xing. Despite the concept of qi has not been fully developed in the Mozi, it remains significant in understanding On Dyeing (〈所染〉). Based on this framework on the body, we could assert that the cultivated body which implied in the Mozi is not merely a physical body constituted by flesh and blood, but an integration of mind and body. Through the cultivation (gong-fu 工夫), the physical-mental state of the practitioners will then begin to transform. This essay reveals that the domain of gong-fu should not be restricted in the immanent cultivation of xin-xing ( 心性, “mental disposition”). Regardless of using the approaches of inside-out or outside-in, any practice could change one’s thought and behavior could be regarded as “gong-fu”. Thus, this essay generalizes six kinds of gong-fu from the Mozi, namely qu (去, “removing”), fan-zhi-shen (反之身, “self-reflecting and self-justificating”), li-zhi (立志, “determining”), li-shi (力事, “performing one’s duty”), xue (學, “learning”) and bian (辯, “debating”). This essay concludes that the purpose of self-cultivation on the Mozi is to establish an ideal model of Mohism, so as to promote benefits and eliminate harms for the society. This interpretation of body complies with three dimensions, which are zhi-wu-yu-e-zhi-shen (知無欲惡之身, “the body with intelligence neither desiring nor disliking anything”), li-yong-zhi-shen (力勇之身, “the body with power and bravery”) and jiao-li-zhi-shen (交利之身, “the body with mutual aid”).