郭象吸收了向秀及當時注解《莊子》各家的成說，融鑄成眾所熟知的《莊子注》，藉此建構自己的玄學系統，因此，可以說：郭象注《莊子》的方法，其實就是他建立亦學理論的重要方法之一。他承王弼以降「言不盡意」的傳統，「忘象」、「忘言」的意緒，提出「寄言出意」的方法，掘發《莊子》書中滑稽之言的深趣，說出道家玄理在魏晉時代可能的發展，通過他創造性的詮釋而完成《莊子注》，同時也完成他所謂的「經國體致」的玄學理論。其方法約可概括如下：一、寄言出意。二、詭辭為用。三、由分析到綜合。此分析、綜合皆由精神發展的辯證理論上說，非徒指章句的分解、綜合而已。

　　　　　《Annotations on Chuang Tzu》, autheored by Kuo-Hsiang, was a combination of old versions about various annotations on 《Chuang Tzu》. In other words, the methodology asserted by Kuo-Hisang for annotating 《Chuang Tzu》 represented his theory on metaphysics. Kuo-Hsiang carried on the tradition that "wordings would not convey full meanings," thus signified the themes of "forgetiveness of images and words." By means of the methodology as "expressing feelings by literary languages," he tried to discover the profundity in some farcical phraeses of 【Chuang Tzu》. Accordingly, he assumed the development of Taoist metaphysics in Wei & Chin Dynasties. He completed 《Annotations on Chuang Tzu》 by means of his creative interpretation. Accordingly, he also completed a system of metaphysics that was referred to "as the system of governing a nation. " His methodology encompassed the following items: 1. Expressing feelings by literary languages (寄言出意); 2. Application of sophism; and 3. From analysis to synthesis, which referred to idealistic dialectic rather than analysis and synthesis of context.