莊子〈齊物論〉是他語言哲學的展現。道與語言的關係為如何呢？莊子一方面延續〈逍遙遊〉未竟之意，即有關「至人無己」的回答，提出「忘我」，而以人籟、地籟、天籟三層次展現，以渾沌的噪音來表現人應去除自我意識。 次則由「齊物」來破除「真君」、「真宰」。簡單地說，真宰是機心，就是沒有真宰；真君是成心，就是不應有成心。先論「齊物」，以下再平齊「物論」。莊子以彼是立場的相非，由自我意識與他者形成二元對立，莊子以洞見與不建的問題套入是非問題，而取消對立，成為動力過程，以空虛來圓應無窮。又以名實問題破除人為中心、自我概念，再進一步展現語言的層級，如「論」、「議」、「辯」。最後以「夢」與「物化」展現主體的解構。

In this paper, I'd like to give a new thinking about how Chuang Tzu explains the relationship between ‵the equality of things′ and language. I mainly point out if man want to get the idea of ‵the equality of things′, he must practice ‵self-forgetting′, that is the destruction of self-consciousness. ‵Self-forgetting′ constitutes the principle of Breathing (氣化), and this principle has to do with the image of Wind. ‵The equality of things′ is chaos, a thousand sounds are produced in their own way, that is thinging (物化) , and nature. If man can practice breathing so as so dissolve self-consciousness, he can practice Saying (Heidegger's word), beyond logic.

齊物、天籟、容器、混沌、忘我、真宰、真君、自我意識、他者、同一、符號、語言、天府、葆光、弔詭、辯論、夢、物化

Breathing, chaos, dream, thinging, self-consciousness, symbol, double, wind