本文將嘗試證成「成心」包含人的偏執情感，並指出人的偏執情感與執著於自我存在有密切關聯，而人之所以執著於自我存在，源於人對於死亡的焦慮。當代對於「成心」有兩種詮釋進路：中性派、負面派。前者將成心理解為認知侷限，後者則認為成心不但是認知侷限，還是一種偏執心態。兩者的關鍵差異在於是否將情感納入成心的內涵，但無論是何種學派，皆沒有深入探討人為何會出現偏執心態。本論文將站在負面派的立場來分析成心之起源，並指出成心的產生源於人對於死亡的焦慮。筆者將透過分析證明幾點：一，從死亡議題來理解成心較符合〈齊物論〉原意；二，根據第一點，我們對於〈齊物論〉中「死亡」與成心的關係應當重估；三，根據第一點，〈齊物論〉中的修養論「吾喪我」也會有更深入的理解方式。

This article aims to establish a close connection between biased attitudes and the persistence of self-existence. I will argue that cheng-xin (成心) encompasses a biased attitude of viewpoint, with the root cause of humans clinging to their self-existence lying in the anxieties surrounding death. In recent research, two perspectives on the meaning of cheng-xin have emerged. One school views cheng-xin as a limitation of cognition, while the other sees it not only as a cognitive limitation but also as a biased attitude of cognition. The key distinction between these perspectives is whether cheng-xin includes emotions. However, both fail to address the origin of cheng-xin. This paper will analyze the source of cheng-xin within the school that argues for the inclusion of emotions. I will present three points to support this argument. Firstly, it is more apt to understand cheng-xin within the context of anxieties about death. Secondly, building on the first point, a reexamination of the relationship between the anxieties of death and cheng-xin is warranted. Thirdly, in line with the first point, the self-cultivation theory of wo-shen-wo (吾喪我) in Chapter 2 of the Zhuangzi can be comprehended in a more profound manner.