內容摘要：全球化時代的來臨使得價值衝突的問題變得更加尖銳化，因為不同文化之間所產生的價值衝突來自於其不可磨滅的差異性，夾帶著這個差異性，各個文化向彼此宣示著自身價值的正當性。文化之間的相對與敵對，似乎是每一文化宣誓自身價值之正當性的必然結果。然而，如果各個文化之間本身既是異質的且不可共量的，那麼，文化之間的對話、交流與相互豐富，必將成為不可能。同時，自啟蒙時代以來，以理性為平台、理性至上的文化交流模式，也因理性之侷限性所產生的種種弊端，而無法再持續。在此脈絡之下，本文以莊子哲學的進路為依據，重新反思了多元文化中的「多與一」、「個殊與普遍」以及「差異與共通」等問題。一方面，我們避開了一種完全由理性主導的、概念化的普遍性（此普遍性傾向於壓平各文化間的差異，取消各文化本有獨特性），另一方面，我們也無須為了捍衛各文化本有的特殊性和正當性而拒絕任何超越之真理的可能（亦即，拒絕在多元中尋求統一、在個殊中尋求普遍以及在差異中尋求共通的可能）。據此而論，莊子哲學似乎幫助我們在多元文化世界中走出了第三條道路，其價值和啟發可謂是深具意義的。

The age of globalization leads to more acute value conflicts, since the value conflicts between different cultures result from their inerasable differences. Possessing these differences, each culture declares its own legitimacy over one another. The relativity and opposition between cultures seem to be the inevitable result of the self-claimed legitimacy of each culture. However, if each culture is heterogeneous and incommensurable with others, then the dialogue, interflow and enrichment between cultures will be impossible. In the meantime, the reason-based cultural interflow ever since the age of enlightenment will surely end due to the malpractices created by the limitedness of reason. In this context, here we reflect on the issues of “many and one,” “uniqueness and generality,” “distinction and commonness” based on Zhuangzi’s philosophy. On the one hand, this approach avoids the reason-based and conceptualized generality/universality, while such generality tends to flatten the differences between different cultures and erases the uniqueness of every culture. On the other hand, there is no need to reject the possibilities of any transcendental truths to defend the specialty and legitimacy of every culture, so to speak, it is not necessary to reject the possibilities of reaching unity in plurals, searching for generality in distinctions, and finding commonness in differences. Therefore, Zhuangzi’s philosophy seems to help us find the third way in a world of multiple cultures, which has significant value and inspiration.