本文將藉由檢討牟宗三(1909-1995)的《莊子》詮釋，以討論如何從美學的角度來看待莊子思想中心物之間的辯證關係。牟宗三主張莊子思想追求主體的精神超越，並且從辯證的觀點說明「成心」到「道心」的轉化過程。我們將探討此一詮釋所運用的概念框架是否有調整的必要，尤其關注心／物、心／身、意識／無意識之間的關係。討論的焦點在於：主／客區分的概念架構是否會限制心／物之間原初平等而動態辯證的關係，莊子弔詭思維的批判性是否也會因此而有所抵銷？若要打破主體與客體的二分法，除了在精神與理性的層面，身體與無意識要如何納入考量？另外，無限與有限之間的關係，是否能以弔詭、辯證的思維來看待？最後則從辯證法的角度思考莊子如何齊物並探究心物之間的辯證關係。

Adopting Mou Zongsan’s 牟宗三 interpretation as a starting point, this article seeks to discuss, from an aesthetic perspective, the dialectical relationship between the mind and things in the Zhuangzi 莊子. Mou Zongsan claims that Zhuangzi pursues the spiritual transcendence of subject from the “established mind,” or chengxin 成心, to the “mind of Dao,” or daoxin 道心, and he delineates this transformation from a dialectical perspective. We examine whether Mou’s conceptual framework requires adjustment, devoting particular attention to the relationships between mind/thing, mind/body, and conscious/unconscious. More specifically, the focus of this article centers on the following questions: Does the conceptual dichotomy of subject and object undermine the dynamic equilibrium which originally characterized the dialectical relationship between Zhuangzi’s mind and things? And does this overshadow the significance of Zhuangzi’s critical, paradoxical thought? In addition, how should we understand the body and the unconscious as well as the spiritual and rational dimensions? Furthermore, what can we learn from analyzing Mou’s elaboration of the infinite and finite through paradoxical and dialectical thinking? Finally, from the perspective of dialectics, we consider how Zhuangzi brings things into balanced communion (qiwu齊物).