摘 要

本論文從「道德發展」與「重新界定老人」兩條主要軸線出發，探討女性生命後期的關懷倫理。從J. Piaget、L. Kohlberg以來探索認知與道德發展的傳統理論軸線宣示了「正義倫理」的道德發展，展現於自律自主的能動者之上，標榜著自主性與個人主義的思維，其中常以男性為主要標的之假定不只突顯了「道德性別化」的分殊走向──男人與女人的道德發展形成了層級落差，前者的發展水平經常比後者成熟、超越──更重要的問題在於女性殊異的道德發展是否得以在男性的結構中驗明？正義倫理等同於女性的道德判斷原則嗎？還是她已然形成另一條道德路徑？於是精神分析與心理學領域的內部萌生與傳統軸線對話的需要，並關切女性的發展，包含N. Chodorow提供的「客體關係理論」、C. Gilligan指認的「關懷倫理」，共同辨明女性建立關係的能力和思考道德問題的方式，並非命定的缺陷或不成熟的發展。
「年齡判定法」長久支配了「什麼是老人？」的答案，共同與「老年生命階段」的發明及其衍生的「社會認知」產生相加相乘的作用力，在老人身上加諸了不適當的標記。「身體」與「時間」兩者邂逅之後相互添加合成的產物，使得一種「社會現象」──「老人」──誕生了，從此「時間」不只是單純的機械時間，它承載了計數「年齡」的功能，而生物體的生命現象，搭配了年齡累計與生命階段的社會性意涵，在老年期成為堆疊老化或老人的象徵性配件。身體與時間的交會是以某個偶然做為初始點，「老年期」生命階段的發明承載了兩者交會的偶然性，揭開了「老人」登上歷史舞臺的帷幕，卻使得其中伴隨評估老人的刻板印象或負面的社會認知，逐漸積累成為鑲嵌於老人生命中的必然性，成為往後指稱老人的定數(destiny)或命運(fate)，偶然性演變成了必然性。因此本文嘗試以「生命後期」代換「老年期」╱「老人」黏附的社會認知，透過增加界定老年的方式，期望呈現生命後期的成熟性、趨近「完成了的」狀態和老人作為行動主體的意識。
企圖添加「老人界定」的嘗試與揭露老人蘊含的內在本質是相互接合的工作，我承襲女性倫理學的版圖，選擇探問女性生命後期的倫理學傾向：老年女性的道德發展是否形成一種倫理趨向，「關懷倫理」的倫理觀是否體現於女性的生命後期，老年女性的道德內涵和存有狀態，與自我以外的客體╱他者構成什麼樣的關係型態？透過三位處於生命後期的女性受訪者所傳達的，呈現了一種倫理學的可能性，她們的道德內涵所蘊含的關懷倫理結合了責任概念、非暴力的道德和Gilligan所言的「設身處地為他人設想」的道德構思，轉化了「退返給自我，讓自我予以澄清」的意義，呈現了一種「返還自我的道德」，將道德的指向再次返回自身，尋求位於自我與他者過渡空間裡的中繼點，試圖在關懷他人與秉持自我的道德原則之間求取平衡，共同與她們的道德發展、自我定義和「自我─他者關係」組織了三位生命後期女性的特殊心靈。

關鍵詞：生命後期，老年女性，客體關係，關懷倫理，N. Chodorow，C. Gilligan

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