用光明意象描述至上本體和理想人物是古代中西哲學的常見現象,老莊用以呈現本體之道和得道者的這類意象卻具有別樣的思想意趣。首先,二者在指出道兼具光明與晦暗兩個相反特點的同時,更特別強調其晦暗的一面而弱化其光明的特點,其目的在于確保萬物"自然"的顯現和生發免受最高存在者光芒的強勢遮蔽,所謂道與萬物"和其光"實為老子"道法自然"思想的視覺意象表達。其次,通過內視、凝守、虛靜等工夫修養,老莊都認為得道者將契會道的光明一面,獲得光明的心境;所不同者,這種內在光明感在莊子筆下更具神秘色彩和超越精神,在老子那里則透顯著自知自明的政治理性特質。最后,與道的晦暗一面相應,老莊都主張得道者應遵循知白守黑、"光而不燿"的行為法則,反對圣人外耀德智的光輝以籠罩百姓、治平天下,他們推崇的斂抑光芒、黯弱自守的"玄德"之圣實則是對以光輝顯耀的堯孔為代表的儒家"明德"之圣的撥反和批評。

Adopting the image of light to refer to the Supreme Being and ideal person is common both in Western and Eastern philosophy. However,Laozi and Zhuangzi have many unique interpretations in this respect.Firstly,both of them prefer to stress the dark aspect of Tao in order to shield the growth of the natural beings from the harm of the dazzling light of the Supreme Being. In this sense,“living with light ”is a visual expression of “Laozi’s notion that the Tao follows nature”. Secondly,by practicing inner-observation and keeping mental silence,Laozi and Zhuangzi believe that one can understand the brilliance of light so as to achieve an enlightened mind,although the two sages offer different accounts,i. e.,Zhuangzi stresses the supernatural spirit more while Laozi argues for the self-enlightenment of political reason. Lastly,in comparison to the dark aspect of Tao,Laozi and Zhuangzi maintain that the politicians should follow the rule of “light without dazzling harm”to avoid the disturbance of the common people’s lifestyles. Therefore,the Taoist ideal of keeping a light free from dazzling harm is a wise correction to Confucianism ’s doctrine of light for illuminating values.