老莊哲學雖以「道」為其核心意義，然其主要關懷則在其多向度的倫理思考。老子由人與天地同在的經驗世界出發，向自我超越之路勇邁，而此一超越之路亦即還原之路，其基本之原理即是自然與無為。由此，吾人之生命乃能因自然而創造，順無為而解放。莊子則更進一層，他在通同物我，齊一死生的理想之下，建立了主體與自由互相為用的意義場域，其中，道的超越向度於是展開為價值向度、語言向度與存有向度三者為一的整全 狀態，此即玄德之境，亦即任何存在物之個體性得以自全自得，乃至於通透生死之際的終極情境。如此，老莊哲學於是在人間倫理之上開發了具超越性的存在向度，而他們所關照的生命倫理乃與天地間一切之變化有了交遇的可能，這其實也已對人文和理性的異化危機提供了解決之道。

　　　　　Although the kernel of Lao-Chuang philosophy lies in the notion of the “Tao”, there is still a multi-dimenional ethical speculation to be gleaned from their thinking. Lao-tzu started with man and his place in the world, proceeding to the notion that if one would be courageous enough to transcend the ego self, he would be able to create a moral self. The underlying method for this transcendence was in his notions of “Tzu-ran” and “Wu-wei”. Subsequently, ones life could go from “Tzu-Ran” (nature) to the creative, from “Wu-wei” (non-action) to liberation. Chuang-tzu went one step further, in the process of fusing the notions of life and death, he established a horizon where the subject and freedom could intermingle. The “Tao”, in this transcendent capacity could thus develop on three dimensions; value, language and existence. These three dimensions would be integrated into a total horizon of morality. In this realism of morality, an individual existence could then find its fulfillment. This would also enable the individual to understand thoroughly the realm of life and death. Lao-tzu and Chuang-tzu have concretely established a road to transcendent being in the moral life of men. It is also possible here for the moral life to encourter the myriad of changes in one's world. This “Tao” offers an solution in the ever-changing world of reason and humanity.