世界的斷裂與接應：一位極重度多重障礙者生命意義之探討

南華大學機構典藏系統 > 人文學院 > 生死學系(生死學系碩士班,哲學與生命教育碩士班) > 博碩士論文-生死學系碩士班 > Item 987654321/21164

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题名:	世界的斷裂與接應：一位極重度多重障礙者生命意義之探討
其它题名:	The Breaking and Connecting of World: An Inquiry into the Meaning of Life of a Most Severe Multiple Handicaper
作者:	丁晨 Ting, Chen
貢獻者:	生死學研究所釋慧開 Huei-kai Shin
关键词:	極重度多重障礙者
日期:	2003
上传时间:	2015-05-28 14:15:24 (UTC+8)
摘要:	本研究是從殘障者面對癱瘓處境所彰顯的自我意義、倫理關係及宗教信仰三個主要「介面」，來分析殘障者與照顧者共命存在樣態，及殘障者與「超越者」受苦意義的轉換過程。讓殘障者隱而未顯的邊界處境(limit situation)呈現，提供殘障者一個發聲及揭露生命經驗的機會。因而以現象學研究的態度，進入一位極重度多重障礙者的主體生活世界，透過訪談及參與觀察法，了解其全然癱瘓而活著的存在樣態。　　　本研究論述內容及鋪陳順序有其行進、開展和深化的過程。首先，藉由研究主體癱瘓身體經驗所歷經的內在時間觀點、空間經驗及人我關係變化，闡述殘障者身體與自我存在模式的改變，殘障者的世界因而和常人世界的關係有了裂縫。其次，接續描述殘障者身體經驗與生活世界關係的裂縫，藉由親情倫理的彰顯與接應，殘障主體和社會倫理的斷裂關係有了安頓及置身之處。最後，在於描述所有世間倫常必須立基於宗教的超越性慈悲，殘障者的超越性自我與超越者的關係性、功能性及辯證性的彰顯，殘障者遂能將信仰命題從對生命的「福祐」過渡到生命的「委身」過程。所以，殘障主體以身體經驗做為媒介，漸由世間「親情倫理」、「社會倫理」進入到宗教的原初經驗，藉由宗教的超越性慈悲安置世間的倫常關係，殘障者的超越性自我遂能轉化經驗的自我，對治與轉換受苦的意義。　　　本研究結果首先發現，研究主體「全然癱著而活著」所處的身心、時空、人我關係的存在狀態。隨著殘障者存在模式的體驗，事實上，並沒有一種完全單純獨立存在的存在樣態，殘障者並非總是陷在殘障困境中，也並非有一個預設從陷身癱境至脫繭而出的路徑。其生命樣態在「身體存在模式」、「自我存在模式」及「身體與自我存在模式」三者間擺盪。殘障者身體與自我存在模式的生命張力樣態，正是殘障者的生命動力。　　　本研究結果其次發現，殘障者與親情倫理共在關係過程，亦由之前「殘障者自我存在模式」到「殘障者與照顧者的存在模式」及「殘障者與其家人的存在模式」到後來的「殘障者與神的存在模式」。其所彰顯的這種共在與共命存在模式，殘障者世界與常人世界的斷裂關係才有了接應，轉換了殘障者自我、倫理及宗教面向的意義，從而瞭解如何從事共命倫理的安置與接應。研究者試圖從理解殘障者自我與身體的出現和如何獲得安置，以及照顧者的自我如何在照顧過程中去接引殘障者這個部分。殘障者和照顧者共命存在樣態，一方面舒緩照顧雙方身心靈的受苦，一方面在殘障者癱瘓處境下，開啟身心靈性照顧的起點。　　　本研究結果最後發現，作為一個宗教體驗與生命意義的主體呈顯，在於殘障者把握其宗教對象的意義覺知方式，有其呈現行進、再現開展及反思深化的過程。信仰呈現階段是藉由人神之間的關係性、功能性和辯證性來描述主體者的宗教經驗，將「信仰」命題從生命的「福祐」過渡到生命的「委身」過程。信仰再現階段是將信仰的關係歷程，從信仰被視為是一種介入生命的他者、衝突者、互為主體性至合一的狀態。反思與感受階段在於宗教信仰與受苦處境的意義轉換，是透過超越性自我與超越者的對治與轉化。以上這三個不同階段和過程，並不代表在時空上有其先後順序的階段，而是意味著主體者唯有通過這種深化過程，信仰才能轉換成一種生命態度。　　　綜以上所述，殘障者本身和照顧者及超越者的意義轉換在於「愛」的彰顯。其愛的彰顯透過以下三者：第一，照顧雙方共命存在的過程，經驗到「親情之愛」；第二，從社會網絡的支持感受到「友誼之愛」；第三，從和超越者交通過程，體悟到「屬天之愛」。三者所呈現的都是一種「愛」的生命本質。本研究主體者就在這種「愛」與「被愛」、「依附」與「共依附」過程之間，彰顯出自我意義、倫理關係及體現到宗教信仰的的真善美境界。　　　This research is intended to analyze the existing patterns thereby the handicapped and their caretakers coexist and the process through which the handicapped and “the transcended” altered the significance of hardship, by way of three important “interfaces”, namely the meaning of individual self, ethical relations and faiths manifested by the handicapped faced with crippling situations. It is hoped that, with this research, limit situations of the handicapped may be uncovered, and the handicapped will be provided with an opportunity of voicing their opinions and discovering the meaning of life. Hence, underpinned by phenomenological theories, this research involves interviewing and observing an individual with Most Severe Multiple Handicapers, to approach her subjective feelings about reality and investigate the existing patterns of her being totally crippled but alive.　　　As regards this paper, its statements and the order thereof, are arranged for the sake of progress, development and advanced study. In the first place, in this paper, the researchers elaborate the changes in the research subject’s intrinsic temporal views, spatial experience and personal relationships as a result of her bodily crippling experience, so as to explain how a change in her physical condition and self existence model put her in a world of the handicapped different from a world of healthy persons. Secondly, the researchers continue with the description about the soured relationship between her bodily experience and the reality, in an attempt to improve her ethical relation with the community through social support lent by family and friends. Finally, after being persuaded into believing that all earthly ethical relations should be based on religion-driven transcendent mercy, her transcendent features as well as the manifestation of the causative, functional and dialectic aspects about individual self and the transcended, she switched her view about faith from a “blessed” life to a “committed” life. Therefore, with her bodily experience functioning as a medium, she was moving from the mundane “familial ethics” and “social ethics” to the primitive experience of religion. After the fleshly ethical relations were mended by way of religion-driven transcendent mercy, the transcendent self of the handicapped can substitute for their empirical self, addressing and altering the significance of hardship. 　　　As regards the findings of this research, in the first place, an investigation into the research subject’s existing states, such as her physical condition, mental state, scenario, time and personal relationships, relating to “being totally crippled but alive” reveals that, in fact, the existing patterns are not self-contained at all, but instead they depend on the experience of the handicapped in their existing models. The investigation also shows that, the handicapped are not faced with crippling situations all the time, nor is there any default solution for releasing the handicapped from crippling situations. The life patterns of the handicapped always swing among such limits as the “body existing model”, the “self existing model” and the “body and self existing model”. The vitality of the “body and self existing model” as shown by the handicapped is exactly the life-oriented momentum of the handicapped.　　　The second point discovered under this research is that, as for the coexistence relationship between the handicapped and familial ethics and the process thereof, it also swing among such limits as the “self existing model for the handicapped”, the “existing model for the handicapped and their caretakers”, the “existing model for the handicapped and their families” and the subsequent “existing model for the handicapped and the God”. It is the manifestation of this kind of concurrence and coexistence existing model which helps mend the soured relationship between the world of the handicapped and that of the healthy people as well as varies the values of the handicapped about individual self, ethics and religion, facilitating our understanding of the way to address and achieve coexistence ethics. The researches tried their best to illustrate the appearance of the bodily changes and the self-related changes in the handicapped, explain how to address such variations and suggest how, while looking after the handicapped, caretakers should adjust their individual self in order to help the handicapped achieve coexistence ethics. There are two merits of the existing patterns for the coexistence of the handicapped and their caretakers. Firstly, the coexistence existing patterns relieve both sides’ distress, physically, mentally and spiritually. Secondly, they function as a starting point for looking after, physically, mentally and spiritually, the handicapped faced with crippling situations.　　　Finally, according to the findings of this research, life will only be meaningful to the research subject and religion will only be empirical to her, unless and until she understands the significance of her being a religious subject and the method for the awareness thereof, and these should appear, advance, relapse, develop, be reflected upon and be constructed thoroughly by way of a certain process. As regards the appearance stage of faith, this paper expounds on the research subject’s religious experience as well as the process in which the research subject switched her faith-related view from a “blessed” life to a “committed” life, according to the causative, functional and dialectic dimensions about the relationships between the God and human beings. As regards the relapse stage of faith, the researchers point out that, the relationship-related variation in faith lies in the fact that faith was regarded as something that intervenes in a human being’s life and was deemed an alien, then a party who causes conflicts, then a party sharing subjectivity with a human being and finally a party in union with human beings. As regards the reflection and construction stage of faith, the researchers opinion that whatever conversion of the meaning of religious belief and hardship can only be achieved by means of the efforts made in, and conversion done to, transcendent self and the transcended. The three above-mentioned stages and processes do not necessarily take place in sequence, whether temporally or spatially. However, they are the processes required to convert an individual’s faith to his or her attitude toward life.　　　In short, conversion of meaning carried out on the part of the handicapped, their caretakers and the transcended can only be achieved by means of the manifestation of “love”. Love is manifested in the following three ways. Firstly, both the handicapped and their caretakers face the “love of family” in the course of their coexistence. Secondly, feel the “love of friendship” through social support. Thirdly, understand the “love of Heaven” by communicating with the transcended. All the three approaches to love disclose the love-related nature of life. The research subject manifested the significance of her self and ethical relations as well as experienced religious belief in such a course of “love” versus “be loved” and “dependent” versus “mutually dependent”.
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