差異與解構哲學有一個最關鍵的思考：打破西歐的邏各斯中心主義、打破西歐的同一性、理性或稱理體中心思考。到德希達與德勒茲二位主要的差異、解構哲學家那裡產生了二個完全不同的哲學發展：一者為符號、閱讀理論、徹底解構形上學，另一者則發現了存有學的新視野及欲望哲學的討論。差異與解構的思想來源總是涉及到哲學中的幾個問題：直觀、潛意識、意志、生命潛能、欲望等五個主題的其中幾項，表現為後現代主義的種種多元性理論。而其所對治的內涵也總是對準同一化、理性、限定化、壓抑、中心性等幾個特定的問題而來。本論文對此就差異哲學展開反思，將先秦兩漢思想家與科學家們所共同研究的存有學與存有偵測技術加以解構或差異哲學方法論的反省，希望能對多元性理論的思想基礎及其在中文世界的實踐之根本困難有釐清之功。

The object that the though of deconstruction and difference wanting to dismant1e is the limited structure actually. It's a structure, which limits and contracts human (or the being). The struction combined with will and intellect is the deconstruction's real object. And if the structure contributes to the confronting of dualism, it's the target that deconstruction desires to disintegrate. The philosophy of deconstruction and difference's characteristic consists in releasing the core of symbol and being constituted with will and intellect. In this concept, the Western and Eastern philosophers make good use of the implements to reach the stage where being, symbols and image are released and separated. All of the implements seem to be mu1tifarious; but they don't conflict actually. Externally, deconstruction and difference seems to belong to the Western Europe and have a deep tendency to anti-metaphysics. But actually if we observe the origin and development of the western and eastern's philosophy, we can figure out deconstruction and difference have separable and independent thread of though and provide different technology respectively. Due to ontology have an abundant intrinsic and make us discover that there's still lots of undevelopment field in ontology. Here we will take the history of idea into account and discuss the standpoint of ontology.