本文討論一種以本體論為根本的政治觀，一種不以特定的身份屬性作為串聯工具的共同體。在哲學文本部分，探討法國哲學家儂曦（Jean-Luc Nancy）的「共同／在」概念（being-in-common），在文學文本部分，則分析台灣作家舞鶴的小說《餘生》。儂曦所指的共同體，即一個（生命）有限的、各具獨一性（singularity）的個體「共同出現」（co-appearing）所形成的共同體，是先看見你、我之為絕對他者的處境，然後再談政治的一種思考──或說，此「共同出現」卻絕對各自獨一的處境，才是真正屬政治的領域。本文將特別針對儂曦的「共時性」（simultaneity）概念，探討「時間」如何能作為某種「轉折」（「譬喻」 “trope” 一詞的原意），衍生當代倫理思考，發展出有別於身份認同權力關係架構下的我與他者的關係。至於《餘生》，到目前為止多被解讀成一個為台灣原住民尋找文化聲音的政治文本。本文希望讀出這本小說中隱約的對「認同」的抗拒，以及在看似政治控訴濃厚的表層底下，本體論的、共時性的書寫。 文中還將一併討論近年在學界引起熱烈討論的左派思想家哈特與內格里（Michael Hardt and Antonio Negri）所提出的「諸眾」理論。

This paper assesses Jean-Luc Nancy’s concept of “community of finitude” and the possibility of ethical thinking prompted by such a concept. For Nancy, what constitutes “being-in-common” is the mutual exposure of each singularity (not “subject”) to the finitude inscribed in other singularities—in other words, finitude is what we share. This paper examines how Nancy’s “community” thinking seeks to shift the attention in political philosophy away from subjectivist and identitarian paradigms as well as from the epistemic violence registered in these paradigms. This paper also studies Taiwanese writer Wu He’s novel Remains of Life, which deals with Taiwanese aborigines’ conflicts with the Japanese colonialists during the Occupation period. Yet instead of reading this novel as a work in search of “cultural identity” for the minority, this paper argues that Wu He in effect presents something very close to what Nancy has described with abstract philosophical parlance: an ethical possibility grounded in mutual exposure of singularities. In particular, such a possibility is manifested in the novel’s “simultaneous writing / writing of simultaneity.”