玄遠之學係探究一切存在物深遠的根源之理，亦即務本體之理的玄學。魏晉玄學問題焦點移置於「無（本性）與」「有（現象）」，亦即本真性的「存有（being）」與現象中的具體「存在（existence）」之分別涵義及相互關係來進行哲學探索。扼要言之，被稱為「新道家」的魏晉玄學為了解決儒家外王機制的名教與道家歸真反樸（素樸之性）的自然所產生的相互矛盾和危機，藉在這一脈絡下來理解自我，定位自我與他人和天地萬物間的相互關係，安頓個體與群體的生命。魏晉三大思潮：才性名理學、玄理名理學和東晉玄佛交涉的格義佛學。就方法的革新而言，魏晉玄學擺脫了兩漢經學的荒誕、瑣碎和腐化，朝向名家辨名析理的邏輯思辨法、《莊子》及《易經》的寄言出意法、藉經典而通理的自由詮釋法，意象思考法以及在生活世界中與情境互動的體驗法。我們擬對魏晉玄學的要義進行概括性的瞭解，則可透過哲學中的三大主題：存有論、認識論及價值論，予以扼要的紹述，藉此，或可引領讀者對魏晉玄學得到初步的導覽之效。
Neo- Taoism explores the rationale at the root of every being, therefore, a ontologically oriented philosophy. The Neo-Taoism in the Wei and Jin Periods has the focus moved to "being" in the world of nature and "existence" in the world of phenomena. Briefly, Neo- Taoism is to solve the contradiction between Confucianism and Taoism and then understand the self in this context, position the mutual relationships between selves, others, and the creation, and lodge the lives of individuals and the public. In terms of methodological renovation, Neo- Taoism is deprived of the absurdity, triviality and corruption of the Confucian classicism in the Han Dynasty and turns towards logic, connotation, free interpreting, imagistic thinking, and experiencing in the Jive context. This paper is intended to make a brief introduction of Neo-Taoism in the Wei and Jin Periods through three themes--ontology, epistemology, and axiology, by means of which the readers may have a preliminary understanding about Neo-Taoism.
