嵇康在〈養生論〉中，以「神仙」做為人生命的理想型態，
其養生思想兼有道家、道教的色彩。但部分學者認為嵇康只強調養生長壽，並未信仙求仙，其所言「神仙」不是實際追求的對象，而是一種象徵性的意涵，是對《莊子》大鵬鳥之心靈境界的隱喻。然而，嵇康寫過〈遊仙詩〉，有著「思欲登仙，以濟不朽」的嚮往，在〈養生論〉中嘗試論證神仙實有及成仙之方，更與道士孫登、王烈交遊，多次上山採藥以求長生。從其詩文與言行來看，嵇康對「神仙」之超越境界的追求，似乎不僅僅是純粹精神上的嚮往，已然成為宗教信仰與虔敬實踐的具體方向。本文認為，要整體地理解嵇康，宗教向度的引入實有其必要性，嵇康在理想人格的論題上，兩合了道家與道教，呈顯出哲學向度與宗教向度視域交融的獨特面貌。

In Ji-Kang（嵇康）’s Life Nourishment Theory（〈養生論〉）, he took the immortal as the ideal personality model that had both philosophical and
religious Daoism features. Some scholars declare that Ji-Kang didn’t really believed in immortals, nor tried to be immortal, what he actually cared about was how to promote health and prolong longevity, immortals were only metaphors for Peng’s mental state of Zhuangzi（莊子）. However, Ji-Kang wrote several poems about immortals, demonstrated immortals’ existence, researched the methods to be immortal, contacted with Daoist priests Sun-Deng and Wang-Lie, and went up the mountains to gather herbs. According to Ji-Kang’s texts and behavior, it appears that he did believe in and try to be immortal in a religious way. To gain an overall understanding of Ji-Kang, it is necessary to comprehend his texts from a religious perspective. This text tries to advocate that there are both philosophical and religious Daoism features, a fusion of horizons take place between philosophy and religion in Ji-Kang’s ideal personality theory.