傅偉勳的心性論在生死學實踐功夫上具有實際作用，整個心性論的體認功夫仍然源自傳統中國第一義的把握與實踐，本文對於心性論的主體性與第一義的論點，經由海德格對於此在的存有論與生存論分析，看出面對生死的存在感受直接指涉的是個人主體，由此論述出以個人主體為核心才能建構出所謂心性論的實踐功夫。本文試圖闡釋傅偉勳在生死學建構中的創見， 及宗教本質的反省，儒釋道三家在心性論上的共通點，及其內蘊的宗教本質，再從傅偉勳提出世俗諦與勝義諦的不同指涉，轉而說明勝 義諦中的主體建構與死亡超克，從而以生死超克的第一義「心性體認的生死學建構」為其特有的創見，並由此一架構中看出宗教對於生死學與心性論的真正作用。

　　　　　Dead and being dead are very different and important two thing on thanatology. Dying mean one is still alive and one can be conscious of dying. Dead mean one can not aware anything no more. Thanatology's main issue is that give a way to one who can overcome the fear of dying and liberation from the death. Fu, Charles Wei-hsun who penetrate the essence of thanatology. And he also skill in both western philosophy and chinese philosophy. He find out two different culture thinking has same theory to solution the bar of death. The solution is philosophize thinking. The hermeneutic of philosophize interpretation is to learn to die. Fu, Charles Wei-hsun recognize hsin/hsing theory bound with philosophical wisdom to conquer the fear of dying. If one awaking ones hsin/hsing can construct his own way to overcome the fear of dying and without religion. So, Fu, Charles Wei-hsun point out, the hsin/hsing theory,s intention to the spiritual meaning and That different from the religion secularity meaning. From Fu, Charles Wei-hsun's point of view hsin/hsing theory can reconstruct the thanatology.