近代以來的中國哲學研究,"本體論"概念的誤置屢見不鮮,因為源自古希臘哲學的"本體"和"存在",并不符合中國哲學語境中的"本體"。澄清這一問題的必要性和重要性在于:要想準確而內在地理解中國哲學理論范式,就必須從心性論層面把握中國哲學語境中的"本體"。同樣地,中國哲學中的形而上學獨具特色,迥異于古希臘哲學以來的metaphysics(形而上學)。以道家哲學為例,"道"不僅不出現于時空之中(無象、無形),亦不出現于語言之中(無名),具有明確的"非實體性",而古希臘以來的metaphysics則摻入了更多的物理學思考的特點。中國哲學語境中的形而上學體現為心性論、實踐智慧與境界理論,而不是本體論、邏輯學和知識論。

Misuse of the term ontology( benti lun, i. e. benti theory) is not uncommon in modern Chinese philosophical writing,owing to the fact that the subject matter of ontological investigation as it was conceived in ancient Greece does not coincide with that of benti lun in the Chinese philosophical context. An accurate and congenial understanding of the theoretical paradigm of Chinese philosophy is incumbent upon the distinction between ontology and bentilun,where the interpretation of benti is dependent upon its relationship with the theory of heart-mind and nature. Similarly,the characteristics of Chinese xingershangxue are to be differentiated from those of ancient Greek metaphysics. This paper discusses the example of the Dao in Daoist philosophy. The Dao is clearly "non-material"as it is not found either in the physical world or in language.By contrast,metaphysics has since its ancient Greek origin been conducted with a way of thinking that is more akin to physical investigation. Xingershangxue in the Chinese context is manifested in the theory of heart-mind and nature,practical wisdom,and state-of-attainment,which correspond to ontology,logic,and epistemology in its ancient Greek counterpart.