本文將從「自然觀」這一角度切入，探討惠莊論辯語式背後所涉及的兩種對比思維：惠施的思維方式近於表象思考、邏輯推論，而莊子則近於直覺感通、詩性隱喻；前者處於主客對立（我與它），後者進入主客交融（我與你）；前者是人類中心主義式的實用功利之技術立場（以我觀之），後者是超人類中心的無用之大用之藝術立場（以道觀之）。而兩者反映在自然觀的對比差異上，若用海德格的概念來區分，前者將自然視為客體對象物和能源資源物，後者則視自然為天地人神共同棲居的神聖家園。惠施和莊周這兩種不同的語言觀、思維觀、自然觀，亦將導向兩種面對自己、面對萬物的不同倫理態度，前者導向（以我）用物的權力倫理，後者走向（喪我）愛物的原始倫理。本文認為莊周這種萬物一體的愛物、原始倫理觀，將可以對現代科技過分膨脹所導致的物我異化，進行藝術批判、美學拯救的動能。

This paper begins with the "view of nature," to discuss two types of contrasting thought in the debate between Hui Shi and Zhuangzi: Hui Shi's thought is more similar to consideration of phenomenon, logical deduction, and Zhuangzi is more similar to intuition and poetic metaphor. The first deals with the opposition between the object and subject (I and it), while the latter deals with the blending of the object and subject (I and you). The first is a humancentered ideological practical and utilitarian stance (from the perspective of I), and the latter is an artistic stance that transcends humanity in the great utility of uselessness (from the perspective of Dao). The two are reflected in the different views on nature. Classified based on the Heideggerian concept, the former sees nature as an object and resource of energy, while the latter sees nature as the sacred homeland in which heaven, earth, people, and gods live. Hui Shi and Zhuangzi's different views on language, thinking, and nature also lead to two ethical attitudes toward oneself and toward the world. The former leads to a power ethics based on things (from the self), while the latter leads to a primitive ethics that loves things (death of self). This paper believed that Zhuangzi's love for all things as one and his primitive ethical view can engage in an artistic criticism and aesthetic recuperation of the overexpansion of modern technology, which has resulted in the differentiation between objects and the self.