如果我們只懂得作為某某人活著的生命，如果我們僅從現實去考量這個已經存在的「我」的諸種特質，那麼我們非常可能會錯失一種深刻地認識生命的機會。本文在法國哲學家德勒茲的啟發之下，試圖去揭露那真正面對死亡的主體樣態（臨終者主體樣態）可能的形貌，將之設定為人與人之間在存有層面相通、卻無稱名的生命範疇：這個範疇在陌異人之間可以相通，乃至在各異質心智之間可以流通，而無須訴諸於認知的熟識或動機性的良善。這個揭露過程，我們採用一種顛倒的知識方法（超越－經驗論），將死亡當作給定的基礎，反過來以解構的方式批判自我現實的誤識以及認知主體的宰制， 指出純然的事件、原生質的不可能形式才是面對死亡（空無）的主體。然而，這只是一個暫時的結論，真正的問題則在於我們早就被認知主體所收養，轉向問題成為一種必要的弔詭：我們必須從所有的誤識與幻見之交錯間隙被死亡的悸怖照見，也就是說，幻見是我們唯一的希望，而讓幻見出錯是獲得臨終啟悟的可能契機。

If we understand only the life of living as someone, if we can only contemplate the attributes of the given “me” in light of the reality, it is very likely that we may miss the opportunity to understand life profoundly. Inspired by Deleuze, the French philosopher, we try to reveal the possible forms of the subjective mode of being in face of death (the dying one’s subjective mode of being), designating it as the criterion of life that is interpersonally correspondent on the existential level but nameless. This criterion is correspondent between people and minds that are alien to one another without necessarily resorting to the familiarity of cognition or the kindness of motivation. Employing a reversed way to gain knowledge (transcendence—empiricism) in this process of revelation, we consider death as the given foundation, criticize in turn deconstructively the misrecognition of the ego reality and the dominance of the cognitive subject, point out how the impossible form of pure events and primary matter is the subject to face death (nothingness). However, this is just a tentative conclusion, as the real problem is that we have already been adopted by the cognitive subject and the question of becoming turns out to be a necessary paradox: we must have a glimpse of the horrors of death through the gaps between misrecognition and illusion, that is, illusion is our only hope and the falseness of illusion is a possible opportunity to obtain enlightenment at the point of death.