中國哲學的起萌以人文覺醒為標誌，起限在諸子並起的先秦時代，因此神話中的生命觀向不在哲學史研究的範疇中。然而，自人類學思潮引進以來，逐漸有以原始思維型態探究神話哲學的例子，並將神話中宇宙觀的建立、文化活動的展開，視為重要的人文成就。為了與透過理性分析所建立的生命觀作區隔，本文將神話中的生命思維，稱為「原始生命觀」。這一類的生命觀，以原始詩性、宇宙一體化為特徵，表現出物我不分、萬物有靈的思維模式。過去透過神話哲學研究成果，分析單一神話主題的論文，偶有所見，但是嘗試將神話納人系統化的生命觀中呈現整體視野的討論則少。本文試圖以有限的篇幅，將神話融入原始生命觀的系統，梳理出一個從生命的發現、誕育、規律到超越的整體樣貌。文章共分四個部分，分別為：「生死現象：盤古神話與時問的寓意」、「生育力量：透過太陽神演述的生命思維」、「生命秩序：季節神話及其儀式」、「超越死亡：不死樹與不死鳥」。

In this article, the author calls thinking about life in myths "the primitive view of life" to differ from the viewpoint of life established by relational analyses. This kind of life viewpoint, with features such as Primal poetic and Universismus, represents thinking patterns such as no borders between things and oneself and all things own individual spirits. Essays that analyze simplex theme myths with achievements of myth philosophy studies were few. Arguments integrated myths with systematized life viewpoints to represent complete outlooks were even more deficient. The author also attempts to integrate myths into systematically primitive viewpoints of life and to arrange a entire composition including discovery, birth, rhythm and transcendence of life with limited length. This article is divided into four parts, "The phenomenon of life and death: Pan-Gu(盤谷) myths and implications of time", "The power of birth: Thinking patterns of life explained by sun", "The rhythm of life: Myths of seasons and its ceremonies", "The transcendence of death: The undead trees and the phoenix".