海德格認為，理解時間之起點是此有的死亡，而非永恆；在此基礎上，本文的開始即在於探討死亡是否能作為理解時間之起點。於此，本文將先透過說明此有在存有的問題上所具有之優先地位，來討論在何意義下，我們能說此有在時間的問題上也具有優先地位；隨後，本文將論述海德格不以永恆來理解時間的原因，並澄清其為何主張我們須將死亡作為理解時間之起點；在這裡，本文將表明，能否透過死亡來理解時間的關鍵，在於死亡是否為此有之可能性。
而明白關鍵何在後，本文將探究此有是否能將死亡理解為其可能性。於此，本文將說明那些質疑死亡為可能性的見解，並透過分析海德格所區別之終結的現象，來論述為何這些質疑無法證明死亡不為此有的可能性；在此部分，本文將主張，這些質疑只會在將死亡看作事件並試圖預測或支配之情況下成立，而在向死亡存有中，死亡並非事件，故這些質疑無法說明其在向死亡存有中是否為此有的可能性。
最後，本文將論述此有如何在不安中直面虛無，並表明在何意義下，此有能將死亡理解為其可能性，從而說明為何我們不該將永恆作為理解時間之起點，而須以向死亡存有之分析來理解時間。

西文：
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期刊論文
Alweiss, Lilian. 2002. Heidegger and 'the concept of time'. History of the Human Sciences, 15(3), 117–132.

中文：
期刊論文
汪文聖，1996，〈一解海德格之《何謂形上學？》〉，《哲學與文化》，23(5)：1570-1577。
汪文聖，2023，〈從良知概念來看海德格的倫理學〉，《中山人文學報》，(55)：83-101。
黃文宏，2001，〈海德格「轉向」（Kehre）的一個詮釋－以真理問題為線索〉，《歐美研究》，31(2)：287-323。
黃文宏，2002，〈現象學的觀念--從海德格的場所思維來看〉，《國立政治大學哲學學報》，9：63-97。
黃文宏，2016，〈論海德格《存在與時間》中的良知與罪責〉，《哲學與文化》，43(7)：51-64。