基本上，本文主張情意是在人的身體與世界的關係中興起，然而，情意的發展則必須由機體的身體轉向體驗的身體，由情緒智能或情緒管理的層面，提升到實踐智慧的層面。實踐智慧亦需由道德實踐提升至生命實踐，甚至觸及終極信仰的層面。本文將逐層討論情意發展的歷程，並闡發其與實踐智慧的關係。 丹尼爾•高曼(Danie1Goleman)的「EQ」（情緒智能）概念，影響當前國人對情緒管理的認知。然而，此一概念是立基於機體身體，且有其理論預設。本文首先要檢討其理論預設，並要從體驗的身體開始，重探人的情意發展，闡明體驗的身體及其中作為意義動力的欲望如何發展出意義的世界。身體層面的意義發展而成語嘗以及美感經驗。 然而，情意發展也有其倫理意涵。當代倫理學有由康德倫理學轉向亞里斯多德倫理學，由義務倫理學轉向德行論倫理學的趨勢。此一轉變當中，最重要的是亞里斯多德倫理學中的「實踐智慧」(Phronesis)概念。不過，「實踐智慧」的提倡並不止於亞里斯多德，在中國哲學中，儒家也特別重視人的生命作為一種倫理實踐的過程。進而言之，人的生命並不限於倫理實踐，而是像道家所指出的，還有其與自然整體不可分割的關係，因而人的生命意義的宇宙論向度，也值得加以考量。我們在本文中將對原有儒、道兩家對實踐智慧的看法加以討論。 最後，由於意義的探索也涉及信仰，而生命實踐也具有超越人文的向度，為此我們將在結論中提出終極信仰的問題，做為有關情意發展與實踐智慧最後的開放性議題。 As Being-in-the world, human being's affectivity emerges from the interactive relation between his body and the world. But human affectivity concerns itself with body as lived (corps vecu), rather than body as organism. Daniel Goleman, whose concept of EQ has recently much influenced our notion of emotion control, articulates a theory of brain structure and brain evolution which looks on human body only as organism. We have to discuss his theoretical presuppositions and to base the development of human affectivity on the body as lived and the desire therein. I see our body as the locus of human desire, defined as a dynamic energy towards the meaningfulness of life. On the body level, this dynamism develops itself and achieves meaningfulness in aesthetic and linguistic experiences. But the development of human affectivity has also its moral dimension. Recently there is a change of direction in ethical research from Kant's ethics of obligation to Aristotelian and Confucian ethics of virtue. One of the most important concepts in Aristotelian ethics is "Phronesis", which could be seen as a kind of practical wisdom. We will analyze practical wisdom and its relation with the development of affectivity, not only with reference to Aristotle's ethics, but also to Confucian ethics. But human affectivity does not limit itself to ethical dimension. It is also very much related to the whole cosmic process. In referring to this, Taoists prefer to integrate human affectivity into the whole life praxis. We will discuss therefore both the Confucian and Taoist implications of affective development. Finally, the development of affectivity touches also upon the dimension of faith, both humanist and religious. In its conclusion, this paper will discuss the dimension of faith as an open question to be envisaged by our life searching for meaningfulness.