本文皆在探討「政治」於莊子哲學中之意義與地位。本文認為莊子哲學中並不能形成任何現代意義之政治哲學，但仍可自《莊子》勾稽出若干莊子對政治事務之看法。本文將以以下步驟展示之。首先，本文將指出不論何種立場之政治哲學，其必定建立在對「人文世界」之價值肯定上，此亦即政治哲學之絕對預設。然而從莊子對「造物者」及「存在世界」之形成的相關說法切入，「肯定人文世界」之態度與莊子哲學大有衝突，亦因此莊子哲學中不可能成立任何現代意義之「政治哲學」。政治哲學於莊子雖不能成立，但莊子哲學中確實涉及政治問題之討論。本文認為，莊子哲學中所關注之「政治」問題實亦由人之「遭遇」與人求「盡天年」之要求而論，換言之，其為「自我安頓」之特殊處置方式，絕非對某種積極之政治理念之企求。《莊子》中有關〈應帝王〉、〈天道〉等篇貌似政治哲學之說，即可由此獲得合理之說明與解釋。

This paper is meant to investigate the meaning and status of politics in Zhuangzi's philosophy. Here we think that Zhuangzi's philosophy can not construct any political philosophy in the modern sense, and yet we can still find some of Zhuangzi ideas about politics. This article is going to proceed along the following steps: First, political philosophy, from whatever position, is built on the confirmation about the value of the "humanistic world," and no "political philosophy" in the modem sense can be formed in Zhuangzi' s philosophy as such a confirmation is In serious conflict with Zhuangzi's philosophy. Though Zhuangzi's philosophy can not constitute any "political philosophy," it docs discuss some political issues. In this paper, it is assumed that Zhuangzi addressed the political issues that he was concerned with in terms of human being, "encounters" and their demand to "live a life as decreed by heaven." In other words, it is a special way to "settle oneself" rather than an aggressive aspiration for some political ideas. Seen in this way, the seemingly political doctrine of the chapters of "The Normal Course for Rulers and Kings" and "The Heavenly Way" could be reasonably explained and explicated.