《莊子》書中到底有無政治立論的思維？這是一個詮釋角度不一所產生的歧異。按宋代政治家王安石的認知，莊子見及「天下之蔽」，且「深知其天下之正」，故其絕仁棄義、毀棄禮樂的陳官，乃是攻擊假仁假義之徒的方略，目的在純化儒學的仁義主張，故而結論「有意於天下之蔽，而存聖人之道」（見〈莊周〉）。視莊子爲儒家者，實起始於唐代韓愈。然而，莊子認爲「萬物皆化」（〈至樂〉)，人亦是「無所逃於天地之間」（〈庚朵楚〉），因此明言「知其不可奈何而安之若命，德之勝也」（〈人間世〉）。在如是思維下，我們很難接受莊子有其政治主張。馮友蘭稱其爲「倒退的社會觀」，實爲至論。然而，早在荀子即已指出「莊子蔽於天而不知人」（《苟子•解蔽》）司馬遷亦官「皆空語無事實……故自王公大人不能器之」（《史記•老莊中韓到傳》），朱熹甚至說：「老子猶要做事，在莊子都不要做了。」（《朱子語類》卷125）延至今日，時人討論《莊子》是否具有政治主張或言論亦有歧異。本文以爲，就莊子的宇宙觀與人生觀觀之，作爲爲政治民的政治行爲與官論，顯然不是莊子論述的內核之一。全文區分爲三：一論《莊子》書的宇宙觀與人生觀，二論後世論者詮釋《莊子》書中到底有無政治立論的主張，三論莊子的關懷與儒學化論述的歧出。最後結論莊子當無政治主張。

Is there to be found a political philosophy in the Zhuangzi? Different angles of interpretation deliver different answers to this question. According to the Song dynasty reformer Wang An-Shi (1021-1086) Zhuangzi laid open "the shortcomings of the age" and himself knew clearly how to correct them. Thus he attacked the fake confucians of his time in order to establish true confucianism. Before Wang An-Shi the Tang dynasty thinker Han Yu (768-824) already had classified Zhuangzi as a confucian. But when we look at the Zhuangzi itself this view seems to be incompatible with the idea of permanent and inescapable change in the book. Thus a number of scholars attack Zhuangzi on this count. To name only three of them: Xunzi claims that Zhuangzi lacks an understanding for human affairs, Zhu Xi thinks that Zhuangzi fails to do anything at all and Feng Youlan describes Zhuangzi as someone who retreats from society. This paper looks at the cosmology of the Zhuangzi and its implication for the human existence to come to the conclusion that the political realm is not of major concern for the Zhuangzi. The paper is divided into three parts: The first part treats the cosmology in the Zhuangzi, the second part discusses the interpretation of political ideas in the Zhuangzi by the Chinese tradition, in the third part the main concern of Zhuangzi's philosophy and its relationship to the political realm are treated.