「遊」是莊子思想的核心概念，它常與意識概念如「心」、「氣」、「神」字同用，也和代表主體自由狀態的詞彙如「逍遙」連用，「遊」可視為主體本真的狀態，主體處於本真狀態即可稱為「遊之主體」，「遊」之主體是形氣主體更精確的規定。遊之主體的面向有三，處於與物無對的賞觀狀態時，透過主體的氣化流行，它顯示了與世共遊的自在感，這種自在感通常以連綿字表之，顯示遊盪於太虛之境的主體的自由。其次，具體的人間世總是與物共在的場所，物本身具有非意識主體內涵的「天理」，主體之遊必須先知道此天理，體現此天理，技藝即是最重要的體現管道。技藝主體融理於形氣，知化於「無知之知」的神，這是「乘物以遊心」的模式。再其次，人間世除人與物的關係外，更重要的是人與人的關係，主體處於人間世雖需各種修養，然終有些非人力所能處理的「命」之限制，「遊」不能不蟄伏，這是「託不得已以養中」的階段。然處境有異，主體「天遊」不變，莊子始終堅持：真正的主體是與世共在的心氣連綿狀態。

You (to roam/play), a key concept of Zhuangzi, often occurs with such concepts as xin (mind), qi and shen (spirit). Sometimes it is combined with words related to the idea of freedom. The subject of Zhuangzi can be understood as a body-qi subject, which can also be a “roaming subject,” a higher form of subjectivity. The roaming subject is free from cognition and relativity. The concept of “roaming subject” has three dimensions. First, it is a non-dual and appreciating subjectivity. The roaming subject co-exists with the world; the subject and the world surround and interact with each other. Second, the mundane world is where human beings and things co-exist. Things in the human world (renjian shi) are not only natural items: they are embedded with the “heavenly principles” (tianli). The roaming subject recognizes the heavenly principles therein and interacts with them; this is what Zhuangzi calls “the mind roams with things.” This transforms the ontological status of both the subject and things. The third dimension reveals the dilemma of the subject in the human world: the roaming subject is faced with fate and coincidence; is bound to interact with other human beings; and cannot escape from ethical responsibility. When the subject transforms into an ethical subject, the roaming stops. Nevertheless, Zhuangzi suggests that one can still roam in spirit (tianyou).