在《莊子》文本中，客觀世界的圓滿程度，被表述為能夠全幅地回應於實踐者的付出。〈人間世〉說：「夫徇耳目內通而外於心知，鬼神將來舍，而況人乎！」「外於心知」的實踐連鬼神都受到感通，似乎工夫對於外王作用是可以全面保證的。相較於儒家「求之有道，得之有命」的「道、命分離」觀念，莊子說法更表現出一種絕對性，讓德性的發用必然地聯繫了圓滿的實現。對此絕對性若深加推究，將發現其中蘊含著對「德福一致」的強烈信念，這個信念，成為莊子工夫論述的核心根據。本文的主要工作，即在於從《莊子》的外王論述中分析出此一特殊性格，並將之與儒家外王理論作對照，以凸顯莊子思想中「德福一致」的信念之存在。相信此信念之發掘，有助於從存有論的層次認識道家思想的本質，並瞭解其與儒家之道的根本差異。

In Zuangzi, the outer world’s completeness is expressed as the full responseto one’s deeds. A sentence carrying this idea appears in Chapter 4: if one can probeinto his/her inside rather than contemplate with their mind, even ghosts will comeand obey, not to mention humans. Compared with the Confucian idea that onehas to use appropriate methods to pursue what they want and yet whether he/shecan get it depends on his/her destiny, Zhuangzi’s idea seems more universal,closely connecting the power of virtues to complete realization. This universalitycontains a strong belief that plays as the core basis of Zuangzi’s thought: blessingscorrespond with virtues. The main goal of this study is to analyze this specialquality in Zuangzi’s statement on practicing virtuous deeds and to highlight theexistence of the correspondence between blessings and virtues by comparing itwith Confucian statements. This investigation will surely help readers to knowontologically the essence of Taoism and the differences between Taoism andConfucianism.