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The ultimate aim of this paper is to show that qi 氣 (vital energy) is crucial in Zhuangzi’s 莊子 understanding of the dao 道 (Way) because it is one of the central concepts that explain the highest epistemic stage of a perfect person (zhiren至人) who successfully embodies the dao. In addition, this paper aims to show that qi is also central to Zhuangzi’s ethical thought, since it is the term that explains how one is capable of acting in accordance with the dao. To do this in an interesting way, this paper casts serious doubt on the validity of some recent interpretations of Zhuangzi. Special skepticism is directed towards work produced by certain scholars in the English-speaking world, such as Chad Hansen, P. J. Ivanhoe, and David B. Wong. This paper argues that these interpretations fail to get the gist of Zhuangzi’s thought, and that a major reason for the failure is that they do not give enough attention to the fact that qi, the concept that Zhuangzi then employed in understanding the deepest layer of human-constitution is a concept that we now have difficulty in grasping. This paper argues that this concept is located at the core of Zhuangzi’s understanding of the motivational force of a perfect person as well as the unity of Heaven and humans.
本文的宗旨是在说明“氣”是莊子對“道”理解的關鍵，并說明此概念是關於與道成為一體而達到最高境界的人(至人)的核心內容。而且，本文也呈现出“氣”之所以是莊子伦理思想的重点，是爲了以此更好地说明人依“道”而行的概念。本文針對最近英語圈世界的學者們，比如說 Chad Hansen, P. J. Ivanhoe，與 David B. Wong，他們對莊子的解释，進行了懷疑和分析。本文主要分析他們對莊子核心思想的错误解释以及其主要原因。經分析得出，他们之所以導致對莊子解釋的謬誤，是因為對莊子的氣缺乏充分地注意和了解。莊子的氣，這個概念是以說明構成人體的最高層次的，而人的行為與自我激勵都是能够在氣的維度上實現的。然而，由于如今不再採用莊子氣的本義，所以無法認識到對此概念把握的重要性。本文特別特别强调的是莊子的氣概念，闡發氣概念是莊子對至人與天人合一理解的核心。
