西洋哲學向來以「知識論」為哲學入門，以「形上學」為哲學的體，以「倫理學」為哲學的用。因而決定了「知識」和「倫理」，都以「形上」為中心。而傳統形上學又以「本體論」(存有學)為首。「本體論」以「有」為直接對象。吾人對「有」的研究，可以用「靜態」和「動態」兩個面向來加以探討。探討靜態的「有」，由吾人的悟性主導，透過「歸類」和「抽象」，從感官界向上攀升，一步步直抵「有」的高峰，而完成宇宙藍圖；這乃是「知識進路」的「向上之道」。「向上之道」即「知識進路」，這進路由亞里士多德開其端，經多瑪斯極其流，所用的哲學概念為「類比」，認定「有」與「萬物」的關係，乃同中有異、異中有同。探討動態的「有」，則是體悟出「有」的充實滿溢，利用自身「流出」出「分受」的開顯，開顯自己本身的「本尊」(存有學，神學)或開顯自己之外的「分身」(宇宙論，人性論)；這就是「存在進路」的「向下之道」。「向下之道」即「存在進路」，這進路由柏拉圖發起，經柏拉圖主義和中世紀教育們的繼承和發揚，所用的哲學概念的為「分受」，認為「萬物」皆由「有」所流出或創造。 「向上之道」和「向上之道」，一方面展示出天、地、人三才的定位，另方面追認著人類文化活動的成果：知識、道德、藝術、宗教，以及「知識求真」、「道德求善」、「藝術求美」、「宗教求聖」的傾向，最後把真、善、美、聖奉獻給「有」，作為「有」的超越屬性。有關「有」的另一課題，是在這金字塔型架構頂端的「有」，與金字塔全部內部及其基層的感官界的關係，吾人利用中世哲學的「共相之爭」的成果，來証成「有」一方面「內存」於萬物中，另方面又「超越」萬物。 西洋哲學傳統，一直以「有」為唯一對象，直至當代哲學家海德格，因受老子道德經的啟示，才把「無」也納入「本體論」(存有學)的範圍中。其實，東方哲學的「無」和「空」，都有相當深度的形上意含，在建立「輔仁學派」的設計中，應該考慮列入。

　　　　　"Epistemology" has always been the introductory theory of Western philosophy, with "metaphysics" as the substance and "ethics" the practice of philosophy. In that case, metaphysics is the core of both epistemology and ethics, while ontology is the prime of traditional metaphysics and "being" the direct object of "ontology." The writer's metaphysics and "being" the direct object of "ontology." The writer's study on "being" is to approach the topic from its static and dynamic aspects. The exploration of the static "being" relies on the writer's understanding, starting from the sensible world and climbing all the way up in stages to the height of "being" though "categorization" and "abstraction" so as to complete the blueprint of the universe. This is the "epistemological approach"/"way upward," initiated by Aristotle and fully exploited by Thomas Aquinas, of which the philosophical concept is "analogy," recognizing the connection between "being" and "all things" as one of both similarities and differences. To explore the dynamic "being" is to understand its fullness and richness and reveal one's original self or his/her alter ego by revealing the effluence or participation of his/her self. This is the "existential approach"/"way downward," started by Plato and later succeeded and exploited by Platonists and Middle Age patriarchs, of which the philosophical concept is "participation," recognizing "all thing" as the effluence and creation of "being." On the one hand, the way upward and the way downward show the relative positioning of Heaven, Earth, and Man. On the other hand, they also acknowledge the past achievements of Man's cultural activities: knowledge, morality, art, religion, and the orientation toward the "truth of knowledge", the "good of morality", the "beauty of art", and the "sacredness of religion." Finally the truth, the good, the beauty, and the sacredness are bestowed to "being" as its transcendental attributes. Anther theme about "being" is the relationship between the being on the top of the hierarchy, the whole body of the hierarchy, and the sensible world at the bottom. By means of the achievements of the universalia of the Middle Age philosophy, the writer tries to justify that "being" is not only "immanent" within all things but also "transcendental" of them. The tradition of Western philosophy had always taken "being" as its one and only object until Heidegger, thanks to the inspiration of Lao Zi's Dao De Jing, incorporated "nothing" into "ontology." Actually, both "nothing" and "emptiness" of Oriental philosophy have significant metaphysical implications, which sould be considered in the design of the construction of the Fu Jen School.