李霞神父一再設法釐清的哲學基本問題有二，一是存有與虛無的問題，一是存有的本根的問題。對於第一個問題，他認為生命意義的基礎是存有的滿盈而不是虛無。對於第二個問題，他認為存有的本根是上帝。李震神父在一方面深切地體驗了人的有限性，另方面又發現其中邁向無限性的動力。人雖體質有限，然其意向無窮。人的生命意義所賴以建立的基石，是由內在建立起來的，然而，人不能自我封限於自己的內在性，相反的，人性的本然傾向是即內在而可超越，即有限而可無窮。 李震以為存在的最後基礎在於存有的滿盈。本文將以對於基督宗教中的「無」概念的積極面的探討，以及與佛教所言的「空」的比較，作為對李震的有與無的基本探討的補充。 「超越」與「存有」所支持的倫理學，是慷慨與愛的倫理學。在超越中走向他者，不但肯定他者，而且會不求回報地為他者的善而努力。李震所主張與實踐的，是一種愛與慷慨的倫理學。

　　　　　There are two fundamental problems in Gabriel Ly's philosophy: that of Being and Nothingness and that of the ultimate foundation of Being. His answers to these two questions are to take the positive fullness of Being as the ultimate reality and to posit God as the ultimate foundation of all beings. Although there is some sort of onto-theology in his way of thinking, nevertheless he has pointed out correctly a certain dialectics of immanence and transcendence in human nature, and an ontological warning against all nihilist tendency in contemporary humanism and atheistic tendencies. This article, all in making explicit his concepts of immanence and transcendence, Being and Nothingness, will retrace back, as a supplement to Gabriel's ultimate philosophical positions, a more positive concept of nothingness in Christian mystic tradition and to put it into a contrast with the Buddhist concept of emptiness. Last but not least, this article will show that Gabriel Ly, basing upon his concept of fullness of Being and transcendence as a process of going outside of oneself to the other, puts his emphasis on an ethics of love and generosity, which he realizes not only in theory but also in practice.