郭象注《莊子》而有別於《莊子》，其說以性分為基礎，貫穿適性逍遙、得性齊物等說，並以「神器獨化於玄冥之境」為理想境界。郭象《莊子注》異於《莊子》者可從工夫論與境界論兩方面說起：第一，其工夫論的實踐主體從聖人轉向君臣百姓，其內容則從內聖為主轉向以外王為要。第二，其境界論則從聖人之真心觀照萬物呈現逍遙齊物之境，轉向聖王無心功化萬物，百姓得性逍遙的政治理想境界。從《莊子注》的詮釋轉折來看，實以《老子．第17章》「功成事遂，百姓皆謂我自然」來詮釋《莊子》，此為郭象以《老》注《莊》的融貫性詮釋。

Guo Xiang annotates Zhuang Zi from a different angle from the original as his view is rather based on Xin Fen, and is connected by the theories such as Content with Xin, Xiao Yao, implement of Xin and Chi Wu; which ultimately leads to the ideal state of Taoism Politics of ＂individualization of heavenly instruments in cosmology＂. How Guo Xiang's annotation of Zhuang Zi differs from the original can be seen in two aspects in his work - the theory of Self Cultivation and the theory of State. First of all, the practice subject of Guo's annotation of the theory of Self Cultivation is changed to population from all classes instead of saints, the content of which also changes its ultimate leading from internal cultivation to external achievement. Secondly, Guo's annotation of the theory of State shifts its focus from how Saints view the state of Xiao Yao Chi Wu from the ideal Taoism value point of view, to how sage king governs his country with ease and achieve ideal state of Taoism Politics together with his people realizing their implement of Xin and spiritual freedom (Xiao Yao). From the transition of interpretation point of view, Guo's Coherence interpretation of Zhunag Zi is reflected in his annotation of Zhuang Zi which refers to the theory of ＂When one's tasks are accomplished, his people will feel that these have been the result of spontaneous teamwork and not of brute force.＂ from Lao Zi, Chaper 17.