Zhuangzi is regarded as having ideas about the evolution of life, though he haven't found a method, like Darwin and Wallace did. Anyway, he considered human beings as just another animal species, subject to the same natural rules as the others. In James Legge's translation of 至樂 we read:
The seeds (of things) are multitudinous and minute. On the surface of
the water they form a membranous texture. When they reach to where the
land and water join they become the (lichens which we call the)
clothes of frogs and oysters. Coming to life on mounds and heights,
they become the plantain; and, receiving manure, appear as crows'
feet. The roots of the crow's foot become grubs, and its leaves,
butterflies. This butterfly, known by the name of xu, is changed into
an insect, and comes to life under a furnace. Then it has the form of
a moth, and is named the Qu-duo. The Qu-duo after a thousand days
becomes a bird, called the gan-yu-gu. Its saliva becomes the si-mi,
and this again the shi-xi (or pickle-eater). The yi-lu is produced
from the pickle-eater; the huang-kuang from the jiu-you; the mou-rui
from the fu-quan. The yang-xi uniting with a bamboo, which has long
ceased to put forth sprouts, produces the qing-ning; the qing-ning,
the panther; the panther, the horse; and the horse, the man. Man then
again enters into the great Machinery (of Evolution), from which all
things come forth (at birth), and which they enter at death.
In the Dao De Jing, although humankind arises from the myriad of the "ten thousand things" (万物), we have a special place in it (because we're a little smarter? Or because we are us, and one should value itself? It's not clear). Other passages, however, reduce the importance of this "special place", as we shall see later.
All things under heaven sprang from It as existing (and named); that
existence sprang from It as non- existent (and not named).
The Dao produced One; One produced Two; Two produced Three; Three
produced All things.
the Dao is great; Heaven is great; Earth is great; and the (sage) king
is also great. In the universe there are four that are great, and the
(sage) king is one of them.
In my original I have 人 instead of 王 in chapter 25, so I read "people is also great" instead of "the (sage) king is also great". The original here also uses 人, though all three translations there translate 王 (the "representative of Heaven and Earth" -- Heaven is the top row, Earth the bottom row, and their representative, the middle row, connects top and bottom).
Anyway, from Daoist general point of view, we humans are bound to the rules of Nature/Dao, just like any other species. Since we're not different, we don't deserve any "special treatment":
Heaven and earth do not act from (the impulse of) any wish to be
benevolent; they deal with all things as the dogs of grass are dealt
Dogs of grass, or straw dogs, were small decorative objects specially made for a ritual celebrating life, and destroyed after the ritual. Just like we are born, live, and are finally destroyed in the end.
Considering also that our own instincts are usually enough for a good life, the Daoist mindset puts us closer to the other animals than the Western monotheisms:
Therefore a sage has said, 'I will do nothing (of purpose), and the
people will be transformed of themselves; I will be fond of keeping
still, and the people will of themselves become correct. I will take
no trouble about it, and the people will of themselves become rich; I
will manifest no ambition, and the people will of themselves attain to
the primitive simplicity.'
The "primitive simplicity" is considered an ideal not impossible to achieve even nowadays, opposed to that Adam and Eve had "before the fall" in the "Garden of Eden".