对庄子/《庄子》而言，传播意味着不同主体间的关系，主要在“意义理解和分 享”以及“人类日常交往”层面。战国时代的庄子将“人与神”的关系改造为“人与 道”的关系，后者又决定着人与人的关系。庄子有着现实世界和理想世界的张力，其 理想体现为突破巫师中介的“绝地天通”，实现“心道合一”的新“天人沟通”。但 庄子并未从现实世界完全退出，而是以“游世”的态度，保留了对人间沟通/交往的关 切。庄子的核心传播思想可以用“接受主体性”概念表示，这是一种中国特色的传播 观，通俗地说即以虚己之心接收大道，以得道之心自由交往。尹连根教授提出的“审 慎”主张和主要建议较为可取，但“庄子没有传播思想”的论断和诸多其他观点则失 之于偏颇。

To Chuang Tzu, communication means the relation between different subjects. Its communication ideas lie in the processes of “understanding and sharing meanings” and “human’s daily communication”. During the Warring States Period, Chuang Tzu transformed the relationship between “Man and God” to “Man and Dao”, whereas the latter determines the human relationship. Chuang Tzu has the tension between the real world and the ideal world. His dream was to break through “the isolation of Heaven and Earth” based on the medium of the Wizard, and to realize the new “communication between Heaven and Man” with the unity of Spirit and Dao. Chuang Tzu does not withdraw from the real world, but carries out his ideal state of “yu” to show concern for the human’s communication. The core of Chuang Tzu’s communication ideas can be interpreted with the concept of “receiving subjectivity”, a Chinese view of communication, to put it simpler, that is to receive Great Dao with humbled self and to communicate freely with wisdom of Dao. Professor Yin Liangen’s advocate to be careful and main points are plausible, but his judgment that “There is no communication idea in Chuang Tzu”, and some other viewpoints, are biased.