《莊子》中論及現實政治，除了權力批判及反省儒家理論限制之外，本文試圖證明還有另一線罕見注意的論述，即與儒家相近的政治理想與古代聖王觀。此聖王觀之建立，是依著「歷史詮釋」的複數真相，而非「歷史記實」的唯一可能。通過「歷史詮釋」，莊子使堯、舜、禹等在儒學被建立的聖王典範，有了相近而復相別的形象。在批判與反省一面，論者已夥，本文僅略及以為對照，並使《莊子》論述足以完整呈現而已，主意仍在眾論所不及的新義探勘，故側重諸聖王之正面形象。若以莊子自己的用語，堯乃可身兼聖人、神人、至人的生命昇進、或三重疊影；舜乃超越智慧之光湧現在人之表徵，且由此居於人文之源的特殊位置；堯、舜又合為足為他人之鏡之生命典範。禹則多附帶於上二人而有不同之表現，如聖人在人間實現理想之困境，並特別作為聖王德衰的轉折點……等。其間多可與儒家義理相映發，乃吾人重新理解《莊子》義理性格時宜加深慮之處。

This article attempts to discuss not only the criticisms of power and the limitations of the Confucian doctrine concerning pragmatic politics in Zhuangzi 莊子, but to prove the veracity of another line of discussion rarely given attention: the political ideal and concept of the ancient sage king 聖王 sharing similarities with Confucianism. The establishment of this concept of the sage king is predicated on the plural truths of “historical interpretation” rather than the single possibility of “historical fact.” Through “historical interpretation,” Zhuangzi formulates similar yet different images of Yao 堯, Shun 舜, and Yu 禹 in comparison to the sage king model constructed within Confucianism. Due to the vast number of related studies in terms of criticism and introspection, this article only provides a brief account of them for comparison purposes and to offer a complete presentation of discussions on Zhuangzi. The main purpose of this article is to explore new meanings that have not been developed in previous discussions, and therefore, place focus on the positive images of the sage kings. Borrowing from the words of Zhuangzi, Yao possesses the ascended life or the overlapping triple image of zhiren 至人 (perfect man), and is simultaneously both shengren 聖人 (sage) and shenren 神人 (true man); Shun is a symbol of the emerging light which transcends human wisdom and thus is uniquely positioned as the origin of culture 人文; Yao and Shun together form the mirror 鏡, or model of life, for others; finally, Yu is mentioned incidentally with the above two figures but as different manifestations, such as the dilemma faced by sages when they realize their ideals in the human world. Many of these ideas correspond with Confucian doctrine and should serve as the basis of our reflections when re-understanding the nature of doctrine found within Zhuangzi.