不同於蘇格拉底以其靈魂脫離身體所實現的身心二元的超越，莊子的思想從形變賦予超越不同的意義。因而使得超越的意涵，不僅可由鵬這一氣化主體的形變歷程展開，也可以從無用之用的大樹，轉化天地之氣的形變，凸顯其意義。特別後者這無用之大用的道體，是活在現象界的生命體，而非虛懸於他方的存有。這一根植於大地的生命，其克服地心引力向上攀升的成長所實現的超越，同時發生於身體的形變中。以此為核心，本文將嘗試以身體性（la corporéité）為基礎，呈顯超越意涵，並從形變的觀點，開展超越與身體性的關係。最終呈顯道家型態的倫理主體，如何在無為中為其所為，活在大化之中。

Different from Socrates who tries to achieve the duality of transcendence by means of marking the distance between the mind and the body, Chuang-Tzu's thinking has provided a different signification for transcendence. Therefore, the meaning of the transcendence has been highlighted not only by unfolding the transformation of the ＂body-qi subject＂ as the roc (Peng), but also by the transformation of the large tree which indicates the great utility of futility altering ＂Qi＂ of the universe. Especially the latter one, this entity of ＂Dao＂, is the living entity existing in the phenomenal world, not the ＂Being＂ hanging on the other shore. This life rooted in the Earth, its transcendence that is realized by overcoming the gravity and upward climbing, is simultaneously the transformation arising out of the body. In this article, we will attempt to manifest the signification of the transcendence based on ＂the corporality (la corporéité)＂, and unfold the relation between the transcendence and the corporality from the point of view of transformation. And last but not least, we also attempt to demonstrate the ethical subject of Daoism acting without the desire for action, living in the great transformation (DaHua).