莊子〈齊物論〉蘊含著豐富的「對話倫理」。首先，莊子是以「吾喪我」的功夫進行「吾主體」的意識解構，從而開發出吾人生命之大自由，然後在自由之精神引領下，對吾人之語言活動與認知活動，展開全面的批判，而於在「以明」、「兩行」、「天府」、「葆光」的一體照察之下，由「有待」入於「無待」，一切對等與對話之關係得以超越真假與是非之二分，而終獲致圓滿之和諧。因此，莊子的理想人義亦即人文與自然的合一之道所透顯的終極意義。如此，吾人便可通過「存在」的弔詭，回歸真實的生活場域，而這也就是莊子齊同物我的對話倫理的意義所繫。

　　　　　Zhuang Tze's The Equality of Things is imbued with bright "ethic of dialogue. Firstly, Zhuang Tzi deconstructs subjectivity by means of deliberate subjectivity-denying, whence he develops one' ultimate freedom of life. Guided by the spirit of freedom, he makes a general criticism of one's language activity and cognitive activity until he is finally relieved of the connection between subjectivity and objectivity and reaches the state of nonsubjectivity in view of insight (gained after the subjectivity is deconstructed), dualism, the preeminent wisdom and the using of insight. All dialogic or equal relations can eventually transcends the dichotomies between the true and false or the right and wrong, attaining a wholesome harmony. Therefore, Zhuang Tzi's ideal role is the ultimate meaning expressed by the combination of the human and the natural. Then through the paradox of being, one can returns to the real field of life, which is critical to the meaning of the "indiscrimination between entities and subjectivity," his ethic of dialogue.