The word "形而上" is derived from "Yi Chuan（易傳）": "形而上者謂之道，形而下者謂之器", and it is also used to translate "meta-physics". The "meta-" means something as a ground behind natural things. Physis refers to the natural things in front of us. Thinking about what is behind the natural things is what Metaphysics teaches. Under the growth of such language contact and translation grafting, a hierarchical theory of dualism is brought into the understanding of Chinese philosophy. "Tao道" refers to the universal essence behind the things. "Device器" refers to the experience of Tao. The world we lived is supported by a metaphysical structure behind the world: 理／氣、道／物、義理／氣質、心／身、大體／小體、先天／後天、內聖／外王、般若／無明、自然／名教... these two pairs of relative terms means that we always uses the Form to rectify the becoming world. However, this kind of attempt to find commonality behind things, and to help our people face the becoming and uncertainty, is not a necessary approach to interpreting Chinese philosophy. Contemporary philosophy tells us that this metaphysical thinking model not only maintains a sense of stability ,but also causes violence against the self, others and things. This article attempts to reinterpret Mou Zongsan, The Analects of Confucius, and Zhuangzi, with the aim of claiming a metaphysical and immanent philosophy based on bodily experience.
