本文旨在以〈齊物論〉之「吾喪我」為中心，來探討《莊子》的自我觀。本文首牨分析吾喪我之命題，藉以釐清吾、我與理想人格/眾人之間的關係，指出：《莊子》之所謂吾與我，並非分指兩種對等的主體或自我，而是兩種自我之層次；因而此兩層自我，不能稱為真我與佑我。其主體亦因而區分為兩種，即喪我之吾與未喪我之吾；相對於《莊子》之人觀，則分別為眾人(凡人)與理想人格。進一步而言，此兩層自我觀乃與《莊子》「道－物」之形上學結構相應；據此，《莊子》本身不能算是相對主體者。由此，我自可以看到《莊子》對自我中心主義之反省，乃至其在道論上的特色之一，也就是充分掌握道與語言之間的距離。總之，本文試圖據此命題建構《莊子》自我觀之系統，　作為我們理解其理想人格論及其形上學的進路之一。

The purpose of this paper is to construct a systematic view of the self in the Zhuangzi by the statement of wu sang wo(吾喪我) which appears in “Qi Wu Lun.” By doing so, we can better understand the ideal Zhuangzian personae and the metaphysics of the Zhuangzi. An analysis of the statement of wu sang wo is my first step which leads to the following points: (1) wu and wo are two levels of self rather than so called “true self” and “false self.” Wu refers to a subject while wo refers to a property of a subject; (2) There are two kinds of subjects: one is the subject (wu) lacking a lilmitative self (wo), of which ideal personae such as the zhenren or shenren are. The other is the subject (wu) which livers in the limitiative self (wu) and common people are best understood in this light. Having gone into the details of the limitative self and the holistic self in the Zhuangzai, I connect this view of the self with a dao-wu structure of metaphysics in the Zhuangzi, showing its reflection of egoism and its contribution to the theory of dao.