先秦以來，中國政治思維普遍流行，身體與國體的類比性思維，心君做爲 身體的主控中心，經常被類比爲國君做爲國體的主控中心。而身體與國體的中心論思維，更建立在道體中心論的「同一性」形上學基礎上。如此一來，道體中心=身體中心=國體中心，共構成三位一體。這種同一性與中心論思維方式，爲中國帝王政治的大一統穩定結構，提供了形上學與身體論的保障。本文則欲從「身體政治論」角度，企圖揭露《莊子》對國家大一統與集權政治的批判，其中尤其涉及《莊子》對道體、身體的解構性閱讀，以及對尊君思維的顛覆與批判。最後，彰顯出《莊子》對差異與多元的肯定與尊重。

Since the pre-Qin times, it has been very common to compare body to the national body, and the heart as the center of the body to the emperor as that of the national body. Such centrism was based on the metaphysics of the “ body of the way.” The trinity of the body, the national body, and the body of the way forms a unitary and centrist metaphysical discourse which serves the Chinese monarchial politics. This paper seeks to use the discourse of body politics to examine the critique of the unified and authoritarian politics in Zhuangzi. I will mainly focus on the deconstructionist reading of the body and the body of the way, and the critique of the centrist thought, so as to demonstrate how it celebrates difference and diversity.