解放苦難是尼特1 宗教交談理論的關鍵，他認為，一切神學上的反思必須 擺在第二步驟來進行，因為在不同宗教會遇過程中，首先要面對、解決的，乃 因苦難所引發的責任問題，特別是全球性的苦難。在解決苦難的過程中，不同 宗教自然會進入同情、轉變、合作、理解的詮釋循環，幫助各宗教交談並理解 彼此。 解放苦難的確是宗教間合作的好基點，可惜尼特將苦難訴諸於全球性角 度，反倒削弱了苦難所能產生的動力，因為，對連生存最基本需求都無法滿足 的受難者而言，全球性議題對其生命而言是無感的，全球性議題反而將苦難主 體──人──從苦難中抽離，讓宗教從外在角度來處理苦難現象。 苦難之所以會成為苦難，是因為苦難與人的生命有關係，想要從自我生命 苦難解放的渴望，讓苦難能產生出生命中最深層、最大的動力，因此，本文將 藉由海德格生命意義與苦難的關係，將尼特全球性議題的苦難解放落實到個人 生命，為尼特解放性宗教交談找尋實踐的可能性。

The liberation of suffering is the key point of inter-religious dialogue of Paul Knitter, who thought that all reflections of theology is the second step in inter-religious dialogue. The first step is to solve the problems of suffering, especially in global suffering. All religions will turn into a hermeneutic circle－compassion, conversion, collaboration, and comprehension－when dealing with those problems of suffering. The liberation of suffering lays a good foundation for combining all religions to work together; however, the strongest power of suffering is not from the global but self. Global suffering themes of Knitter will take the subject, human beings, away from suffering, and it makes no sense for those people who can’t fulfill the basic necessity of life. Because of its relationship with life, suffering can be a suffering, and the desire of liberation from suffering of life is the strongest and deepest power of suffering, so this paper will show the relationship between meaning of life and suffering in the perspective of Heidegger to find the practical possibility of inter-religious dialogue of Knitter.