進入魏晉，隨著大一統帝國的滅亡，魏晉士人將焦點放在「個體」之上，從而有所謂「人的覺醒」；如果「人」從這樣的宇宙圖式之中掙脫，那麼與人相應的「物」性質應該也有所改變。本文試圖考察魏晉玄學中的三個代表人物：王弼、嵇康、郭象，分析三人的思想中的「物我關係」，此三人的思想或許並未有明顯的發展脈絡可循，但作為三個重要端點，可以從魏晉玄學中看出「物」地位的升降，以及相應的「人」存有者之視角，補足「物的發現」的理論根據。以王弼而言，其標舉「無」的道體，卻有意不談《老子》書中「道」的宇宙生成與形上律則，使得其思想形式看似「崇本」，實則內涵是由末觀本，使道僅存一趨向性，把焦點移至「物性自然」身上。至於嵇康，由於繼承了莊學，仍有著以「和境」來融化物我的目標，但在其〈聲無哀樂論〉論中，也明顯將「和」轉移至音樂之上，企圖給音樂自足的餘地。到了郭象，「物」的地位才全然豁顯，且不只是單獨的「物」個體，透過「無心玄冥」的功夫，僅存一當下即是的觀照心，整體情境都可以獨立來觀。這種「物」地位的攀升，從人物品鑑、山水文學中都能得到呼應

Earlier studies indicate that after the demise of the Han dynasty, Wei-Jin's intellectual focus was on the individual person. As focus transferred from universal destiny to independent objects, it may not only have awoken people inside but also changed the status of external things. This paper investigates the relationship between external things and individual mind in Wei-Jin metaphysics by analyzing the theories of representatives of Wei-Jin metaphysics, Wang Bi, Xi Kang and Guo Xiang. It would rough in the process of improving the external things in Wei-Jin period. Firstly, in Wang Bi's metaphysics theory, it shows that he advocated there is a position of metaphysical noumenon above all tangible objects. However, this noumenon is only formal due to skipping the cosmology of Laozi. Wang Bi's interpretation values the tangible objects instead. Secondly, Xi Kang, who has been influenced by Chung-zi deeply, extended the definition of ＂he jing＂ from describing human's spirit to music itself in his famous essay ＂Sound without Sorrow and Joy＂. It reveals that the studies of Chung-zi in Wei-Jin are also changing to raise the status of external things. Thirdly, Guo-Xiang not only attaches importance to independent object, but by executing ＂wu xin＂ the whole situation can be isolated without context. This view of universe is also revealed from character evaluation and nature writing in Wei-Jin period