本文首先闡述了馬雷夏以判斷為形上學起點；然後討論柯瑞特以追問問題為形上學起點；最後，從跨文化哲學角度，與中國哲學進行比較。馬雷夏著重的是認知上的肯定判斷，而《春秋》重視的是對歷史行動的道德判斷，〈易經〉重視的是吉凶判斷，頗為不同；然而，他們皆重視行動與運動變化，及其中所置定的判斷，並視之為超驗訊息的揭露點，則是一樣的。此外，中國哲學也有疑問或追問問題的傳統。例如，莊子懷疑各種是非、善惡的價值判斷，且要對種種區分性的判斷進行疑問，然而在質疑中卻又指向超越的實在－道，且思與造物者遊或遊於無窮。超驗多瑪斯主義重視人的行動，且將行動安置在有限物的運動變化過程，而人雖處於有限然在心靈上動態地指向無限，與中國哲學無論儒家或道家即有限而無窮的想法也是相通的。

First, this paper discusses Maréchal's position that takes ＂judgment＂ as the starting point of metaphysics, then Coreth's that takes questioning as the starting point, before it starts to compare them with Chinese philosophy from an intercultural point of view. Even if Maréchal emphasizes cognitive judgment, whereas the ＂Book of Changes＂ puts its emphasis on the judgment of good or bad omen, and the ＂Spring and Autumn Annals＂ on moral judgment of historical action, they all concern themselves with human action and they all see judgment as revealing transcendental message. Chinese philosophy also has its tradition of questioning, such as Zhuangzi who always questions any judgment discriminating good and evil, right and wrong. However, in questioning, he still points to the transcendent Dao and looks for playing with the infinite. Transcendental Thomism situates human action in the process of movement of finite being in which human mind dynamically points to the infinite. This is also quite similar to Chinese Philosophy, such as Confucianism and Daoism, which, starting from the finite, long for the infinite.