本文藉由當代宋明儒學研究，探討中國哲學的形上學問題意議。對於中國哲學的形上學問題研究，提出「存有論」問題意識與「本體論」問題意識之別，藉以區分兩種型態的形上學問題意識，並藉以解決牟宗三及勞思光對於宋明儒學解釋體系的不同意見所顯示的中國哲學解釋體系的理論問題。首先，對於勞思光先生反對儒學的形上學、宇宙論建議之路之說，提出氣形上學及宇宙論的問題意識的合法性，並藉由多瑪斯哲學的比較，討論上帝存在的哲學建構對於儒家形上學建構的理論意議。對於牟宗三先生以「程朱」之學是「本質倫理」，是與多瑪斯形上學相同思路之說，提出「程朱」之學有其理論上存在的重要意義；並指出年先生由「即存有即活動」之說建立的「道德形上學」是儒學形上學的特殊型態，是本體宇宙論的功夫境界哲學，並以此路徑與基於上帝存在而論說道德的士林哲學進行比較，指出以實踐之路證成形上命題是價值哲學的必走之路。然而在宗教哲學系統中的形上命題之證成卻是－「境界」的問題，在「境界哲學」問題意識的認識中，一切宗教哲學中的它在世界存在之信仰性命題皆是信仰者的修行境界的成果，從而以境界哲學的理論定位而解消中國價值中心本位的形上體系證立之困境。

　　　　　The purpose of this article is to study the basic questions of Chinese metaphysics. The author suggests two different kinds of metaphysics to discuss the Chinese philosophy. The one is the theory of Being (存有論); the other is the theory of Reality (本體論). The modern Chinese philosophical workers use the same word "Ontology" to name these two kinds of theory. In western philosophy, the theory of Being is the question of metaphysics really dealing with. But in Chinese philosophy, instead of this kind of metaphysics there is still another kind of metaphysics that is the theory of Reality. Chinese philosophers discussed it more seriously. The theory of Reality studies the ultimate value of the world. The Chinese philosophers pursue the individuals to be one with this ultimate value. Which means they try to do some practice to make their personality become perfection. And based on it they constructed the theory of Practice (the way of doing;功夫論) and the theory of Perfection (the perfect personality;境界論) Together with the theory of the World (the Cosmology;宇宙論), the theory of Reality (本體論) and Practice (功夫論) and Perfection (境界論) formed the basic four questions of the Chinese metaphysics. This is the main conclusion proposed in this article. All the discussing will be proceeded by the study of the interpretational systems of the neo-Confucianism in the philosophy of Mou Tzung-san's (牟宗三) and Lao Ssu-Kwang (勞思光). They both independently constructed an interpretational system of the neo-Confucianism. The author was not satisfied with their systems and then proposed these four basic questions of the Chinese metaphysics to be the interpretational system of the neo-Confucianism.