 However this issue is resolved with respect to the classical Chinese thinkers, few have disputed that classical concepts such as that of nonbeing eventually acquired frankly metaphysical meanings in the Chinese tradition, where it refers at the least to an indeterminate ground in which the determinate “ten thousand things” are incipient (Neville, 1989). This embrace of an indeterminate ground of the determinate may reflect the decision to give the phenomenon of change a fundamental place in ontology, rather than an absolutely stable being as in Parmenidean ontology and as later reflected in Aristotelian and Cartesian notions of substance (Cheng, 1989, 1991). The revival of interest in Chinese metaphysics has partly been fueled by the perception that twentieth century physics has in fact undermined the strategy of giving determinate being ontological primacy (Zukov, 1979). 