在荀子哲學的固有脈絡中，化道不僅僅指認知意義上的道德內化，更具有深切的以禮義化心的工夫論意涵：心理意識層面的禮義作用於感性生命的「血氣」、「志意」、「知慮」，進而融於其中，使之依照道德價值的規導而重新結構化。這一重構在心性論上的展開就是「性偽合」的過程，而其所以可能的主體根據則在於人先驗的價值感受性。人心一旦經過了這種重構，感性欲求將自然而然地合乎道德理性的要求，而不假勉強。這意味著，化道在工夫論上的目標並不以理性對感性的主宰為限，更進而在肯定道德自主的基礎之上尋求主體在道德上的自由，亦即「道心之微」的境界。整體而言，化道觀念提供了一個完美的過程哲學的視角，使吾人得以對荀子工夫論做一種動態的系統考察。

In the intrinsic context of Xunzi’s philosophy, huada (化道) is not only the moral internalization in the cognitive sense, but also cultivating heart/mind with liyi (禮義) in the moral self-cultivation: liyi as the psychological consciousness acts on naturally psychological life (xueqi [血氣], zhiyi [志意] and zhilv [知慮]) , thinking and then merged into them, so that they would be restructured according to the norms of moral value. In the sense of moral psychology, the reconstruction of this reconciliation is a process of xingweihe (性偽合) , and its basis in the innate value sensibility of human beings. Once the human heart has undergone this reconstruction, the biological desires and natural emotions will naturally meet the requirements of moral rationality. This means that the goal of huadao is not limited to moral rationality, but further seeks the state of moral freedom based on moral autonomy, that is, dioxin (道心) . In this sense, the concept of huadao actually provides a perfect perspective of the process philosophy, enabling us to make a dynamic and systemic investigation of Xunzian theory of moral self-cultivation.