郭象的存有學的個體論表現了一個以他對莊子的詮釋作為基礎的哲學建構。他的自生之個體的獨化概念，以及自性及無待於他者支撐了個人自主性的觀念。儘管如此，在一個非目的論式的相因裡，每個人的自為自利仍然有益於其他人。每個人從實存層次的獨化之道，到個人之間在行為後果層次的相因，再到玄冥觀，乃是這個世界賴以運行之道。本文首先回顧郭象思想的生成背景，我視之為我對比哲學的一個案例，並就其人格、哲學與政治哲學三個層面略加闡述；其次，我引進：1.實在自身、生活世界與建構實在；2.開顯、詮釋與建構；3.經驗、隱喻∕概念與敘事∕論證等三組三重哲學區分，做為討論郭象存有學個體論的架構；而後，對比郭象和莊子兩者思想之異同，進而指出郭象的實存個體即是終極事實，討論其自利、相因與俱濟的概念以及其中的政治自主性涵義。

Guo Xiang’s ontological individualism represents a case of philosophical construction based on his interpretation of the Zhuangzi. His concept of the self-transformation of the individual who is self-born, with self-nature and without dependence on others supports the idea of individual autonomy. Nevertheless, each individual’s act for self-interest still benefits other individuals in a non-teleological mutual accommodation. The path from duhua (self-transformation) of each individual on the level of existence, to the xiangyin (mutual accommodation) among individuals on the level of action consequence, to the ideal of xuanming (ultimate concordance), is the path on which the world is to proceed.