如果把⽣死學的範圍界定在活著的⼈如何⾯對⾃⼰有關死亡的各種識智，那麼這個識智的發⽣涉及宗教、哲學、歷史、護理、醫學、社會學與⼼理學等諸種領域。對⼼理學來說，⼼理學家如何對終極關懷進⾏研究，是個相當陌⽣的領域。根據作者在臨終病房的現場研究，我們對活著的⼈看待即將去世的⼈之⼼理歷程，提出「瀕臨」的⼼理概念，作為⽣死學的⼼理研究的探討的基礎。「瀕臨」是指個⼈進入⽣死共在的狀態，這個狀態的特性是當個⼈的活著出現裂隙，使個⼈無法以長遠的⽣命計畫為期待視域，以致時間的無限縮短成當下的活著。活著的裂隙發⽣在我們遭逢即將去世者的⼀切，使我們發現⽇常性本身遮蔽了死亡的顯現︔當我們對即將去世的⼀切身體毀敗與關係的斷裂現象涵攝到⾃身，我們進入了「瀕臨」的狀態，時間感出現縮短的切近，整個⼈在事情裡的活著轉換到某種另⼀種活著的狀態。

Through phenomenological reflection on the bedside care of terminal patients, we arrive at the ultimate meanings regarding the temporality of life: (1) Living itself is problematic, as revealed through the terminal patients' conditions, which reveals the concealed nature of everyday life. (2) Every moment of living should be regarded as a residual of life time, aging is being unconsciousness of living, and we find that "Being in the World" is constituted by what happens around us and relations in the world. Thanks to Levinas, the phenomenology of living reveals that the world is "otherwise than being," by which we escape the anonymous existence (Il y a). Nevertheless, the dying person always shows us the vulnerability of these beings, or the non-fundamentality of existence. (3) The dying person also shows us the proximity of living and dying, or the ultimate temporality. We are able to suspend the world by invoking the historical profundity of life.

活著的現象學；切近；瀕臨；生死學；生命時光

"Being in the World," ultimate situation; proximity; temporality