本文在與與許樹珍教授之合作與對其實務研究成果之呼應下，將先後介紹與論述超驗現象學方法與其具體操作步驟、精神病症的現象學理論、照顧存在性的意涵-包括海德格與賓司汪格的理論，並對現象學方法作一反省。最後釐清得出的結論與問題有：1.超驗現象學與海德格詮釋學在不同角度下有彼此包容的可能，但進一步關於顯題化與語言表述方面的問題尚需探討；2.以牽掛結構為核心的照顧存在性建立在自我讓存有顯露之前提下，但我們如何據此再面對本土性的家庭照顧倫理？3.在對精神病症的現象學理論介紹後，如何更尋及對精神病患之專業照顧方式？4.照顧存在性的意義既可獲得，但甘何將之做適當的顯題化，包括顯題為社會的照顧為社會的照顧制度方面，而不落於形式與工具主義？

　　　　　In cooperation with Prof. Sheu and in response to the result of her empirical study, this paper first explores generally the following interrelated subject matters respectively: the transcendental phenomenological method and some concrete processes it dictates, a phenomenological conception of mental illness, and the existential care in Heidegger's and Binswanger's sense. Then the transcendental phenomenological method will be reflected upon closely. At the end, the paper arrives at the following conclusions and questions: 1.Husserl's transcendental phenomenology and Hiedegger's hermeneutic phenomenology in some aspects are mutually comprehended. Nonetheless, further works on the problem of articulation of theme and language in that regard are needed. 2.Existential care, the kernel of which is the care-structure, presupposes the disclosure of Being (Sein). However, it is still a live question how to construe a proper ethics for the excise of domestic family-care. 3.though a phenomenological theory of the mental illness has been recommended in this paper, there is still a space to be filled between the theory and its applications in the professional and practical level. 4.The nature of existential care is in field: how is it to be thematized properly into the professional areas, including the institution of medical care, without falling into the formalism and instrumentalism?