本文處理《莊子．外雜篇》中對戰國時代諸家子學批評與攻擊的材料。《外雜篇》中的材料雖已不能代表純粹的老子或莊子思想，但基本上仍不離道家思路。道家對儒、墨、名、法四家的批評基本上已儒家為主要對象，其次則是墨家，因此常有「儒墨」連言的現象。另外在《外雜篇》的攻擊對象中儒家常與法家為一組，而名家則常附於墨家。前者是依於戰國時代政治發展的現況，而後者則正是墨家與名家在先秦子學演變上的脈絡。 道家攻擊儒墨的基本立場是著眼於：絕對世界中自然物性的流變與相對世界中倫理價值的執持之間的衝突。因此其指斥儒家時在其「仁義」價值的永恆性，而指斥墨家時則常在「尚賢」的偏執及其易成私偽的弊病，其根源都在於道家立基於自然物性的流動，強調因時為變。而儒墨則肯定人類倫理的天性，故強調其價值的永恆。當然百家之間的相互攻擊，原因並不止於其思想結構本身的差異性，而是在表現出一套政治意識之後，進而企圖在實際的政治舞台上實地施行時所造成的相互排擠的結果。另外，本文在結語中討論秦漢以至魏晉以下基於「自然」與「理性」觀念的互補，形成儒道二家思想的融合，而成為中國歷來政治思想的兩大主軸的發展過程。借由儒道二家思想後來的結合，或許更能對顯出先秦時代彼此相互攻擊的立場取向。

This article focuses on the research of critique to the various schools of Warring age in Outer-Miscellaneous chapters of Chuang-Tzu, which represented Daoism but not exactly the Lao-Tze or Chunage-Tze thoughs. The key target of critique from Outer-Miscellaneous chapters of Chuang-Tzu was Confucianism. But usually Confuianism and Mohism, Confucianism and Legalism, Mohism and Logicians were of a class criticized by Daoism in Chuang-Tzu Outer-Miscellaneous chapters. The critique to Confucianism and Mohism by Daoism concentrated on the conflict between nature evolution and human reason value. Daoism criticized the Confucianism slogan indicated that "Benevolence was eternal", and also criticized Mohist slogan of Honor-saints because it often led a false reputation. The mutual critique among schools in Warring age not only due to the different dimensions of thinking, but also due to the mutual expelling in putting into actual politics practice. And the latter was the basic factor led to mutual criticizing among various schools in Warring age.