本文透過逐一梳理《莊子通》文本，就其書與書中呈顯的船山儒道會通觀點，提出四項要點：一、《莊子通》為札記體例，是船山對莊書各篇的總體看法，與《莊子解》相較，更具提綱挈領之效；二、船山本非莊徒，僅欲因之通於儒學，藉之通心，寄託困頓，並非以儒、道可於本質上融合；三、船山扭轉莊學處，多採先循後導的方法，如先因循莊生相對觀點（多寡、長短、輕重、大小），再提出「兼」且「非耦」，最後導入船山自身的道器不離論；四、船山於莊學，多匯集於認識議題，並藉之導向宇宙、形上與史學問題。即由認識的可能性與可靠性、認識的實踐，導出他對宇宙、人生與歷史的看法。

This article reveals some concepts of reconciling Confucianism and Taoism inside “Zhaung-Zi Tung” by close reading. I would address four aspects: first, “Zhaung-Zi Tung” shows more argument than “Zhaung-Zi Jie” because the former is a reading note which expressing the author’s opinions about “Zhaung-Zi” while the later is an exegesis of “Zhaung-Zi.” Second, Quan Shan was a Confucian and the Taoism was just the bailment in his spirit during the troubled times. Third, the way which Quan Shan reconciling Confucianism and Taoism was following the thoughts of Zhaung-Zi in the first place then turning it around and making it to accord with Quan Shan’s idea. Finally, the arguments of “Zhaung-Zi Tung” were most concerning about Epistemology; by the way of that, Quan Shan further showed what he thought about the world, life and history.