道家发展到庄子阶段 ,其研究重点也由自然本体转向了生命本体。庄子在中国思想史上首次提出了关于个体存在与自由的问题。制度规范与社会秩序的崩溃 ,促成了庄子内在人格的觉醒与追求。庄子认为要求得自由 ,达于逍遥 ,必须抛弃文明与人生所造成的负累 ,与“道”沟通为一。庄子以“道”为理想目标 ,以“文明之灾”、“人生之蔽”为对象物 ,以“逍遥游”的修炼境界为纽带 ,完成了其超越观的理论构架。但由于时代及其自身的局限 ,使这种超越仍不免留有复古、宿命和阿Q式自慰的痕迹 Taoism developed to Zhuangzi stage, and its research focus shifted from natural ontology to life ontology. For the first time, Zhuang Tzu put forward the question of individual existence and freedom in the history of Chinese thought. The institutional norms and the collapse of social order contributed to the awakening and pursuit of Zhuangzi’s internal personality. Zhuang Tzu considered it necessary to be free and happy. We must abandon the negative burden caused by civilization and life and make one with “Daoism.” Based on the ideal goal of “Taoism”, Zhuangzi completed the theoretical framework of his transcendence concept by taking “the disaster of civilization” and “the shield of life” as objects, and taking the practice of “excursion” as the link. However, due to the limitations of the times and themselves, this kind of transcendence still inevitably leaves marks of retro, fate and Ah Q masturbation