本文藉當代前輩學者對郭象《莊子注》的正反兩面評價，反省檢視郭象的思想體系是否適用本體論或本質主義。而從「自生」說明「自然」不是由一外在客觀原理或內在主體意識作為萬物存在的根基。自生乃是具體有限的殊異事物，在生活世界中，彼此交織而成一不斷變動的關係脈絡。而郭象肯定在此脈絡下的萬物有著具體的差異性，以「性分」強調物我之間具有不可同化的分際，此為存在者的有限性。唯有通過「獨化於玄冥」的獨特工夫修養，融入在場的境域並投入造化之流，才可能通達萬物「性分」差異與限制所造成的隔閡，而創造出美好而和諧的生活世界。

Through criticism of contemporary scholars on Guo Xiang’s commentary of Zhuangzi, this article aims to reflect on the possibility to apply Guo Xing’s theory of Essentialism or Ontology. To use the words “tzu sheng” to explain the words “natural” is not based on an external and objective principle nor internal and subjective consciousness. “Tzu Sheng” is referred as the differences between every defined subjects, in the everyday world, it becomes a continuously changing relationship through the interaction with each other. Guo Xiang claims that every beings has very distinctive differences called “Xing feng” by its nature, however this very distinction between every beings becomes the limitation of every existence which can not be identical with the others. Only through the cultivation in the practice of “Du Hua into the Hsuan Ming”, which refers to willingly throw into the present beings and flow of Being, every being of “Xing Feng”, then can be fully realized to perfection in order to create the harmony world.