本文透過釐清諸家解《莊子．應帝王》「藏仁以要人」命題之「非人」含意，找出兩個重要轉折中介作用：1.「去其成心」轉化「人與物之相待關係」；2.「以明」轉化「人與道之關係」。繼此二個關鍵轉化作用，遞衍出《莊子》思想的核心實踐工夫義：物化、吾喪我，以論證「非人」之解實形同在「大塊」之整全場域中的作用義，並揭露當中所體現之「道」的根源意義。《莊子》思想固有因應其時代困頓的實然感受而提出特定的解題訴求，然本文透過脈絡置換的推論結構證明，以檢驗解消集體解題進路而採個體式脫困的整體關懷之合理性及探究其創生價值，進而論證本文核心訴求－為生命自足解困之可能再進一解。

The purpose of this paper is to find out two major transitional effects through the clarification of various commentators's views on the meaning of ＂non-human＂,（「非人」） which in Zhuangzi's ＂The Normal Course for Rulers and Kings＂（〈應帝王〉）is the proposition ＂to appeal to others by benevolence＂ . The two major transitional effects are: (1) to transform the relationship between people and objects through ＂eliminating the preconceptions＂; (2) to transform the relationship between people and dao through ＂mutual understanding＂. Thus I infer the core practice in the philosophy of Zhuangzi involves ＂material transformation＂ and ＂self-discardment＂, and demonstrate that the meaning of ＂non-human＂ is similar to the meaning of ＂creator＂, whence I elaborate on the root significance of ＂Dao＂. （道）Although the philosophy of Zhuangzi was derived from a historically specific sense of frustration in his generation, this paper proposes the rationality of its concern for individuals instead as collective solution, and examines the value of creativity through the displacement of context; hence, it is proven: life will find its own way.