「禪讓」是流傳自中國古史傳說中的一種權位交替模式，不過在戰國時期的思想和政治圈，卻曾經興起過一波禪讓制度的推崇和評論風潮，而莊子學派也沒在這股熱潮中缺席。《莊子》一書中有九處文字討論到禪讓的問題，雖然沒有成為一個比較獨立完整的論述，但其中實寄寓了他對政治問題的看法，並引發了幾個值得深入思考的政治倫理問題。其實孟、荀、莊在某個程度上都同樣主張「天子不能以天下與人」，統治者地位的轉移應該符合某種「公義」。但莊子從「個體」的角度來思考政治，強調唯有超越權力，才能維護住個體及群體的最大生存利益，因此政治生活的目的就是指向對權力的超越。莊子透過一個個禪讓敘事向世人強調，在權力和名位之上還有更高的價值存在，但他仍不否認這個世界需要一位「明王」、「至人」，帶領世界重回至德之世。所以筆者認為雖然莊子以多種姿態來回應儒家的禪讓之說，但多元現象的背後卻有一個統一的底蘊，那就他真正所欲追求的卻是一個「至讓」的境界。所謂「至讓」並不是將統治世界的權力轉讓給另外一個對象，而是讓世界統治它自己，這也才是對儒家禪讓說最大的超越。

Abdication from Chinese history was a system of power transition. During Warring States Period, the appreciation and discussion of Abdication System sprang up. Zhuangzi school was also included. There are nine places in Zhuangzi mentioning Abdication, though they are not complete. However, in those brief discussions, Zhuangzi expressed his ideas about politics and aroused some politic moral issues. To some extent, both Mencius and Xun-zi declared that the ruler could not give the throne to another and the transition of throne should fit righteousness. On the contrary, Zhuangzi considered the politics in an individual way. He emphasizes that only exceeding the power can protect the maximum survival benefits of individual and community. Therefore, the purpose of politics is to suppress the power. He also claimed that there was a higher value beyond power and position through the narration of Abdication System. But he did not deny the need of a wise ruler or a noble man leading the world back to a moral place. Thus, the author regards that there is a unity within the Zhuangzi various comments of Abdication System. What he pursued was the concession. Concession is not transfer the crown to another person but let the world rule itself, which also goes beyond Abdication System of Confucianism.