萬象紛紜，統之者一，“以無為一、以有為眾”是王弼思想的特質。他認為現象世界必以本體世界為依歸，紛紜的萬事萬物必統一於本體的“無”、“一”與“眾”的模式又同時是“無”與“有”的模式，透過體用合一、相即不離的作用，“眾”的形形色色都是“一”這個本體的現象或展現；反之，形形色色“眾”也會歸於“一”、相攝於“一”的這個內涵當中，運用這樣的思維，對於本末、有無、體用、言意、聖人有情、無情……等這些哲學課題，便能有所統馭了。本文即試著從王弼“執一統眾”的理論法消弭形而上、形而下種種的對立，以達到體用合一的哲學體系。

Although everything we see is diverse and confused，it is sure to a certain regulation. “Ultimate nothingness as one，the phenomenon as the whole” is one aspect of Wang Pi’s thought. He regards that the sensible things must conform to the law of the substance and the essence by which all thing exist. So the thinking model of one and the whole is as well as Nonbeing and being. Nonbeing is the Tao. To all appearance, Tao is really Wu-wei, “nothingness”, but in existence, it is everywhere. By the way of “being and appearance belong to the same origin”, it is reasonable for Wang Pi to interpret the issue between essence and triviality, Nonbeing and Being, theory and practice, words and meaning, man in society and man for self, the sang has emotion or not? Therefore the main purpose of this thesis is to try to reconsider the interpretation of the methodology of Wang Pi’s philosophical system and we can face ten thousand changes with unchanged principal through the approach of “hold the simple one to control the complex”. This is exactly the specific character of his metaphysics, “the concept of the fusion of an ontogical nature and moral cultivation”