由孔子之言“天”來看臨終關懷的生死情境

The Situation of Life-Death in the Caring for the Dying in View of Confucius' Tian

蕭宏恩(Hung-En Hsiao)

《哲學論集》 36期 (2003/07) Pp. 169-195

https://doi.org/10.29699/FJPS.200307.0005

摘要

在儒家，「天」是人之所以為人的超越根據，下貫而為人之性，亦為人之所以為人之內存實在，歸結於《中庸》所云「天命之謂性」。正因為如此，雖說生死由命不由人，而人之得以全生以善終卻就在這生死之際對天命的體會與順從了。孔子所說「未知生，焉知死」指點出生死的攸關，絕非一一地分別覺知，卻是對天命體悟的一體證知：不是我們能在認知上知道些什麼，而是在德性上的通悟，情意上的感知。在《論語》中，我們可見孔子就在生死攸關、生命滯礙時而呼應于天。這一呼應，自非情緒的宣洩以求得心靈的慰藉，不就是情感的抒發以表達一種信仰，確是天性內存之善的向上提昇以超越現境而成就生命主體的自我實現。這是人性本然無限向上之超越企向，自我隱然朝向那終極的無限（者）－人生就是一不斷自我超越之歷程－。在每個人的生命歷程中都可以清楚看到，人不斷追求自我實現，這是生命之常，而如果一味的向外追尋卻不著落於天性本然處，終必因生命的有限而在滯礙處墮落，不得安身立命！而人生的最大限度就在死亡，不能真誠地面對死亡與自我之有限性，人之天性本然的超越特性將被蒙蔽、隱而不顯，卻汲汲於物質肉身的營取，終不得安寧！因此，重症末期的臨終者，知道己之終期不遠，是幸？是不幸？就在這生死情境內對自我生命的了悟；對臨終者的關懷，也就在此曉然顯現之生死情境內的彼此扶持。

關鍵字

天 ； 天命 ； 天性 ； 孔子 ； 生命 ； 生死情境 ； 死亡 ； 自我超越 ； 自我實現 ； 臨終關懷

並列摘要

In the teaching of Confucianism, Tian is indicated to be transcendental fundamental of man as a man, and that Tian descends through as human nature is also the immanent reality of man as a man, which is concluded in what the Doctrine of the Mean says: ”The heavenly mandate is to be likened to the nature of human being”. Being due exactly to this, though birth and death are predestined and not decided by man, that man is able to have a perfect life for dying a natural death is exactly at the border of life and death to comprehend intuitively and comply with the heavenly mandate. Confucius said: ”You do not understand life yet, how can you understand death?” His words give directions to us that life and death are concerned each other and never be realized separately, but to comprehend the heavenly mandate ourselves as an integral whole. That is to say, it is not that we can know something by cognition, but realize something thoroughly in virtue and sense in affection. In the Analects of Confucius, we can see Confucius call for Tian when he was on the brink of death or impeded in his life. Such a call does not drain his emotion to gain solace of mind. It is not to voice his feelings that express a kind of faith, but is indeed in human nature the immanent good which is elevated upward for transcending the status quo to achieve self-realization of the life-subject. It is the origin of human nature that is infinitely upward to seek for the transcendentals. Ego upturns implicitly to the Infinite-life is exactly a process of ever self-transcending-. It is permanent in life that we can find clearly in the life process of each person that man unceasingly pursue self-realization. If one pursues externally only and does not result in the origin of natural quality, one will degenerate at the obstructions in one's life due to the finiteness of life and not be able to enjoy peace and stability! Death is the ultimate limit of life. If we can not sincerely face death and the finiteness of ourselves, the transcendental quality of human nature will be deceived and concealed. If one craves anxiously for material things, one will not obtain the peace finally! Therefore, a man dying at the terminal of a serious illness who knows his death is near is fortunate or unfortunate? It consists precisely in comprehending self-life in the situation of life-death. Caring for the terminals lies exactly in supporting each other in the appearing situation of life-death.

並列關鍵字

Tian ； the heavenly mandate ； natural quality

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