《莊子‧大宗師》藉孔子言：「畸人者，畸於人而侔於天，故曰天之小人，人之君子；人之君子，天之小人也。」指出人倫與自然對價值判斷的矛盾。就人生處境的關懷而言，對事物的觀點不僅是認知過程，更是價值判斷，莊子對此採取批判的態度，透過寓言指出其困境，也對困境導致的負面思維，引發無奈與痛苦的境遇提出了解方。《莊子》內篇中特以「兀者」、「畸人」為喻論有道之人，就世俗角度觀之其心智狀態異於常人，看似無法理解的言行舉止背後是心靈對種種桎梏的解脫，不受世俗價值觀束縛，對道有所體悟與實踐，有著比常人更好的生命與心靈品質。莊子藉兀者、畸人與常人的對比探討生命本質原始情態。本文擬由兀者之寓言開展其人生困境的論述，探討常人認知謬誤與心靈枷鎖，以及真人、畸人冥契於道的生命境界。

In the “Great Master” chapter of the Zhuangzi, Confucius is quoted as saying: “Those who are deformed in human terms are aligned with Heaven; therefore, they are called Heaven’s petty persons and man’s noble ones. Man’s noble ones are Heaven’s petty persons.” This highlights the contradiction in value judgments between human ethics and nature. Regarding the concern for the human condition, perspectives on things are not only cognitive processes but also value judgments. Zhuangzi takes a critical attitude toward this, using fables to point out the dilemmas and offering solutions to the negative thinking and helplessness these dilemmas can cause. In the inner chapters of the Zhuangzi, the metaphors of the crippled and deformed are used to discuss people with Dao. From a secular perspective, their mental states appear different from ordinary people. Their seemingly incomprehensible behaviors are actually the result of a liberation of the mind from various shackles, unbound by worldly values, with insights and practices of the Dao, possessing better life and spiritual qualities than ordinary people. Zhuangzi uses the contrast between the crippled, deformed, and ordinary people to explore the original state of life essence. This article intends to use the fables of the crippled to discuss the human predicament, exploring common cognitive errors, mental shackles, and the life realm of true persons and the deformed who are in harmony with the Dao.