何晏是魏晉玄學的最初階段--正始時期的重要代表人物。與漢代流行的宇宙論或字宙發生論不同，他與王弼共同建立了會通孔老、「以無為本」的體用論形上學。在會通孔老、主張「無」為天地萬物的形上本體方面，何晏的<道論><無名論>雖然立論較為粗疏，但可以視為王弼玄學體系的雛形。 本文由何晏現存的玄學思想片段著眼，重新檢討何晏與王弼二人玄學思想的同異。一方面，指出何晏「以無為本」的形上學在玄學史上的重要意及其影響；另一方面，重新詮釋何晏與王弼對於聖人有情無情的爭論。作者認為，何晏的人性論與王弼的人性論並無明顯對立，聖人有情與聖人無情的辯論，重點不在情感的有無，而是二人對於情的概念有不同的理解。何晏與王弼的玄學並無存在實質的對立，而是有一理論的繼承與發展的關係。

　　　　　Ho Yen(d. 249)and Wang Pi(226-249) have been known for their developing and articulating the concept of original non-being (pen-wu) in the teginning of Wei-Chin hsuan-hsueh. Unlike thsoe who upheld the orthodox cosmology or cosmogony of the Han dynasties, Ho Yen and Wang Pi started to take up issues periaining to metaphysic. Ho Yen emphasized the idea that non-being is nameless and formless. Wang Pi further developed this nameless and formless non-being into the ultimate relity of all beings, which transcends all possible distinctions and descriptions. This paper compares HoYen's "Tao-lun" and "Wu-min lun" with Wang Pi's works. It points out, in conclusion, a significant theoretical continuity and correlation especially in these two thinkers' ideas of metaphysics and human nature. There is no substantial difference between their apparently opposite stances in hsuan-hsueh.