尼采 (Friedrich Wilhelm Nietzsche, 1844-1900) 對「身體」與「隱喻」的思考，和當代西方哲學的相關討論有許多呼應之處，近來當代中國哲學的詮釋也陸續出現相關的論述。本文將順著此一思考取向來解讀莊子 (368-288 BC) 思想，並且探討「身體」、「隱喻」所涉及的自我轉化問題。 尼采對「生命身體」(Leib) 與「個體身體」(Körper) 所作的區分，隱含著隱喻思維與概念思維兩種不同的思考與生活方式，本文嘗試借用此一區分來詮釋莊子的自我轉化。「氣」是莊子思想中的根本隱喻，在氣的隱喻思維中，「個體身體」突破了概念思維的拘限，得以自我轉化並通向「生命身體」。對莊子來說，生死即是身體形式的轉化歷程。「氣」與「物化」的思想是透過隱喻思維而展開的自我轉化工夫，它具有批判概念思維的轉化力量。雖然總體而言莊子推崇的是隱喻思維，然而筆者發現他並未忽略隱喻思維與概念思維之間存在「不一也一」的關係，正如「生命身體」與「個體身體」的雙重身分雖有主從之別，卻不可偏廢。值得注意的是，若要突出莊子氣與身體的思想中的內在異質性、批判性，以「一」化「異」的解讀將很難開發莊子批判性的向度。據此，本文試圖闡明隱喻思維和概念思維間具有內在的同構關係，莊子洞見及此，以隱喻之思來吸收與轉化了惠施 (370-310 BC) 的概念思考，並反映他無意棄絕概念之思。

Recent studies have shown that increasing attention has been given to body and metaphor in Western philosophy. This paper provides a new perspective to interpret Zhuangzi’s莊子 thought of body and metaphor. I argue that the crucial distinction between “Leib” (living body) and “Körper” (objective body), made by Nietzsche, may also play a role in the Zhuangzi. For Zhuangzi, the individual is the embodiment of the form of natural process (qi氣). A living body gets energy from this natural process only if one can practice a way of living that utilizes metaphorical thinking. Zhuangzi criticizes Huishi 惠施 for overemphasizing conceptual thinking, which causes the connection between body and natural process to become lost. Thinking through the metaphor of qi, Zhuangzi, as Nietzsche, philosophizes with metaphor and emphasizes the role of metaphorical thinking. Conceptual thinking therefore no longer occupies the top priority for philosophy. In this article, I intend to explore what “body” means to Zhuangzi and investigate the relationship between body, thinking, and self-transformation. Finally, and most importantly, I examine the following question: What is the way of thinking and living implied in Zhuangzi’s theory of body and metaphor?