當代莊學研究者以「氣論」、「身體論述」重啟《莊子》哲學的視域及詮釋。「氣論」開展「身氣主體」肯定多元視角，展開《莊子》隱含的哲學批判及積極性意義的詮釋。「氣論」建構「身氣主體」，主體所據又為「氣思維」。「氣思維」與「氣論」同樣具有肯定多元價值，此思維將「不可解」的政治場域難題舒展，相較「心性主體」自我精神的境界詮釋，此詮釋更具文本批判性。聚焦《莊子》談及政治場域的篇章，以〈人間世〉為核心。藉當代莊學研究者成果，以「氣思維」進行文本詮釋。「氣思維」介入文本，與漢娜•鄂蘭「政治」觀點相似，其思想亦可作為詮釋者「當代政治意義」視角補充。以「氣思維」介入文本批判，不僅揭示肯定多元價值的詮釋可能，結合鄂蘭的思維亦勾勒出文本隱含的「政治自由」期待。第一部分「以氣思維進入政治場域」：以文本存在的政治場域衝突，談及既非棄絕政治亦非妥協的另一種方式，即是「氣思維」。第二部分「以氣思維介入政治行動者」：談論文本內部的價值批判，藉內部存在二元價值批判，談論氣思維進入政治行動而開啟肯定多元價值的詮釋。第三部分「想像期待：政治自由」：以氣思維作為政治行動者，開啟多元價值，勾勒文本可能對政治的想像期待「政治自由」。

The Modern New Zhuangzi researchers who use Qi and Bodily perspective to annotate Zhuangzi philosophy. The theory of Qi carries out and confirm the diversified values of Body-Qi Subject, restarting the implied philosophical criticism and the interpretation of its positive meaning in Zhuangzi. ‘‘Qi theory’’ construct the ‘‘Body-Qi Subject’’ and the subject is also based on ‘‘Qi’s thinking’’ . (‘‘Qi’s thinking’’ is the logic of using Qi and is different from Qi theory.) ‘‘Qi’s thinking’’ and ‘‘Qi theory’’ also have affirmative pluralistic values, using this thinking to provide a solution to the difficult political problems. Compared with the Spiritual Subject’s which interpret self-spiritual realm, the Qi’s thinking confers on the criticism of the text. This article is based on ‘‘Ren Jian Shi’’, focusing on the chapters which talked about politics in ‘‘Zhuangzi’’. With the achievement which are researched by contemporary Zhuang scholars, the author uses the ‘‘Qi’s thinking’’ to explain the context. There are many similarities in politics with Hannah Arendt. Arendt’s thought can also be supplemented as author’s meaning about the contemporary politics. The concept of ‘‘Qi thinking’’ adds into the opinion of this text not only reveals the possibility of affirmation of the diversity values, but also integrates with Arendt’s thinking to outline the political expectation of ‘‘political freedom’’ maybe implied in this text. Therefore, the article is divided into three parts to interpret following context. First, ‘‘Qi thinking in the political field’’. In this part, we will talk about the conflict in the political field of the text, and the text refers to neither reject politics nor compromise. That is, ‘‘Qi thinking.’’ The second part is ‘‘action of politics’’. Talking about the value critique inside the text, using the binary text critique of value exist in the text to discuss Qi thinking in the political action which open the affirmative interpretation of multiple values. The third part, ‘‘Imaginative Expectations: Political Freedom’’. Opening the pluralistic value by Qi thinking which becomes as the action of politics, and finally concludes that the text perhaps expect ‘‘the political freedom’’ for political imagination.