論者多以王弼本《老子．二章》中對美惡、善不善等事物關係的描述反映了老子的物皆有對思想，但這一說法似仍有可探討之處，因為，即便承認老子所述美惡、善不善、有無、難易、長短、高下、前後為物皆有對之例證，但「音聲」卻不可作此理解。通過對本章中「聖人」、「無為」等概念的考察可以看出，老子對善不善、美惡等事物關係的描述，其實是要申明：主體性的「我執」會帶出一系列非「我」之所執的後果，為了避免連帶後果的出現，老子主張「無為」，即消解主體性。

Most scholars believe that the first section of the second chapter of The Tao Te Ching expresses the dialectic thought of Lao Tseu,that all things exist and develop in the relationship of opposites. But it is wrong,because,even if we accept the statement that the description of good and evil, beauty and ugliness,existence and non existence, difficulty and easiness, long and short, high and low,front and back is the evidence of the view that all things have opposites. But musical scale and tunes can`t be used as evidence for the above statement. The understanding of the first section should be integrated with the whole chapter. The two sections of this chapter form the causal relation. Through the investigation of the concept of “sage” and “wuwei”, we draw a conclusion that Lao Tseu wants to tell us that subjectivity can cause some consequences that are contrary to the results I pursue or are in harmony with my pursuit through his description of good and evil, beauty and ugliness. To avoid this consequences, Lao Tzu argued that the idea of wuwei that wo should Abandon Subjectivity.