在《莊子》文本中，客觀世界的圓滿程度，被表述為能夠全幅地回應 於實踐者的付出。〈人間世〉說：「夫徇耳目內通而外於心知，鬼神將來舍， 而況人乎！」「外於心知」的實踐連鬼神都受到感通，似乎工夫對於外王作 用是可以全面保證的。相較於儒家「求之有道，得之有命」的「道、命分 離」觀念，莊子說法更表現出一種絕對性，讓德性的發用必然地聯繫了圓 滿的實現。對此絕對性若深加推究，將發現其中蘊含著對「德福一致」的 強烈信念，這個信念，成為莊子工夫論述的核心根據。 本文的主要工作，即在於從《莊子》的外王論述中分析出此一特殊性 格，並將之與儒家外王理論作對照，以凸顯莊子思想中「德福一致」的信 念之存在。相信此信念之發掘，有助於從存有論的層次認識道家思想的本 質，並瞭解其與儒家之道的根本差異。

In Zuangzi, the outer world’s completeness is expressed as the full response to one’s deeds. A sentence carrying this idea appears in Chapter 4: if one can probe into his/her inside rather than contemplate with their mind, even ghosts will come and obey, not to mention humans. Compared with the Confucian idea that one has to use appropriate methods to pursue what they want and yet whether he/she can get it depends on his/her destiny, Zhuangzi’s idea seems more universal, closely connecting the power of virtues to complete realization. This universality contains a strong belief that plays as the core basis of Zuangzi’s thought: blessings correspond with virtues. The main goal of this study is to analyze this special quality in Zuangzi’s statement on practicing virtuous deeds and to highlight the existence of the correspondence between blessings and virtues by comparing it with Confucian statements. This investigation will surely help readers to know ontologically the essence of Taoism and the differences between Taoism and Confucianism.