儒家對於道德之意會，常常溢出於言語所能表述的範圍；道德言說，也不一定能夠準確拋擲可辨識的行動意義。在這樣的侷限中，儒學作為一門實踐哲學、生命哲學，若由文獻中抽絲剝繭，則勢必可掘發出儒家道德意義具體展示的重要媒介或管道。

本文旨在掘發《論語》中的「身體」並非僅是與「心靈」相對的「肉體」，而是活生生的、感覺靈敏的、動態的人類身體，它存在於物質空間、社會空間中，還存在於它自身感知、行動和反思的努力空間中。此「身」通過「隱蔽與感知」、「轉化」、「隱喻代言」與「展演」等四種方式，強化道德實踐之必然性；且「身」可作為「禮」的展演場域，兼容禮「意」與禮「儀」的鋪陳展示，建構「以『身』體德」的儒家道德感知模式。

As the third part of "A Study on the Medium of Morality in the Analects of Confucius Series", this study aims to show that although the body functions are not directly emphasized and the body is not viewed as the base of self-awakening in the Analects of Confucius, the transformation of the body’s senses, actions or experiences is employed to highlight the necessity of practicing morality. Moreover, the "body" is regarded as the display field of "propriety", involving the development and exhibition of the "meaning" and "practices" of propriety, while constructing the sensory mode of morality on "experiencing morality through the body".