「氣」是中國哲學最為重要的概念之一，既被視為天地萬物的本原，亦被視為人性善惡的淵藪。但是，這種說法可能導致善惡的先天決定論。王陽明對於「氣」之善惡的考察基於兩重維度：一方面，本體為即存有即活動者，具有實現自身的能動力量，「流行為氣」，氣為本體的流行實現過程，具有先天性、靈明性、條理性等特徵，陽明分別以「性」、「心」、「理」規定之，故而，性氣、心氣、理氣之間一體不二；另一方面，「順本體是善，逆本體是惡」，人之意氣發動，或隨順或違逆於本體的流行，故有善惡的相待發生，「變化氣質」成為道德的工夫。王陽明對「氣」之道德性質的證成，凸顯了儒家的倫理特質，開闢了宋明理學「氣論」的新路向。

“Qi” is one of the most important concepts in Chinese philosophy. It is not only regarded as the origin of heaven and earth, but also as the root of human nature. However, this view may lead to the innate determinism of good and evil. Wang Yangming’s investigation of the good and evil of “qi” is based on two dimensions: On the one hand, the noumenon is the being that exists and is active, and it has the energy to realize itself. “Popularity is Qi”. Therefore, Qi is the realization process of the noumenon of popularity, which has the nature of innate, perceptual and orderly. Wang Yangming defined it by human nature, mind and natural principle, and thought that they were unified relations. On the other hand, “conforming to noumenon is good, contravening noumenon is evil”. People’s will be motivated, either following or disobeying the popularity of noumenon. Therefore, there is the initiation of good and evil, and “changing temperament” has become the practice of morality. Wang Yangming’s demonstration of the moral nature of “Qi” highlights the ethical characteristics of Confucianism and opens up a new way for the development of Qi studies.