魏晉玄學家的語言成就素來受到學界重視，尤其是對於玄學家玄妙清遠的語言特質所抱持的肯定。對於此一思想史上既定的看法，作者試圖從玄學家提出的重要哲學命題進行反省，或可找到魏晉玄學所以具有玄妙特質之因的一項力證。 本文選取郭象作為研究對象，因其辯名析理之精妙僅亞於王弼，為元康時期玄學的代表人物，且所作《莊子注》體系龐大而完整。研究內容主要是針對郭象學說體系中「待而非待」、「為而非為」二項重要哲學命題詳加分析，希望能在其重要命題的推論過程中，找到涵藏其中的論證模式。依據本文研究顯示：此二項命是的語句形式皆具有「a．a」的結構，此種表述方式類偶「a．-a」的語句結構，易使人將之視為悖謬於一般性邏輯律則，從而戴上詭論的面紗。然而郭象卻將之做為「無待」、「無為」等重大命題的基本模式，甚至還運用在其他的哲學主張上，顯然這個語言現象並不是一項巧合，而是郭象別具深義的安排。究竟郭象的用心何在？則是本文最終所欲反省的問題。

　　　　　The metaphysician's language achievements in the Wei-Jin Dynasty have long been highlighted by the academia. The profound, secret, exquisite and delicate characteristics of language are especially confirmed. This paper is intended to review the major philosophical proposition that metaphysicians brought up, so that we can prove a certain perspective of the history of ideas. We intend to analyze Guo Xiang's Annotations of Zhuang Tzu and focus on two major philosophical propositions in the system of Guo's doctrine: "relying on something but not really relying on anything" and "attempting to do something but actually doing nothing." In this way, we wish to find out the inferential model contained in the reasoning process. Since the two propositions are stated in a way similar to the "a, -a" sentence structure, it easily gives the impression that they are against the general logical law. However, Guo Xiang regarded this as the basic model of important philosophical propositions. Obviously, this language phenomenon is not a coincidence, but instead a special arrangement with significance conferred by Guo Xiang.