戴璉璋的《玄智、玄理與文化發展》與牟宗三的《才性與玄理》可謂是當代魏晉玄學思想研究的雙璧。其中，戴璉璋不但對於「玄智」一概念作出了僅見的詳盡分析，而且能夠進而以「自生說」取代牟宗三之以「迹冥論」作為魏晉玄學思想的核心。可惜的是戴璉璋於「方法論」之層次，仍囿於牟宗三之影響，將「玄學思維模式」定性為「辯證的」。但是，其對魏晉玄學之詮解，雖然偏重於「工夫論」進路，不過卻可以通過一「海德格式存有論補充」，使之於義理思想的層面得到一強有力的支持乃至相應之修正。

Tai Lian-chang's On Mystical Wisdom, Mystical Truth and Cultural Development and Mou Zongsan's Talent and Mystical Truth are twin treasures in modern studies of Wei-Jing Neo-Daoism. In addition to a subtle analysis of the concept of mystical wisdom, Tai identifies the doctrine of auto-production, rather than Mou's preference for a theory of trace and effacement, as the core of Wei-Jing Neo-Daoism. However, persuaded by Mou's exposition, Tai erroneously views the methodology of Wei-Jing Neo-Daoism as a ＂dialectical mode of thinking.＂ Nonetheless, as advanced in this paper, although Tai's hermeneutic account of Wei-Jing Neo-Daoism is largely bound within the frame of a practical approach, it can be supplemented and refined in terms of a Heideggerian thinking of Being.