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[[alternative]]The Effect of Social Welfare on the Sustainable Development of Anhe Community, Xingang Township, Chiayi County
No full text[[abstract]] 臺灣面臨少子化與人口高齡化的挑戰，鄉村社區因青壯年人口外流，老年人和弱勢人口留守，生活環境缺乏發展特色，社區發展及福利在地照顧變得更重要。隨著家庭結構變遷，雙薪家庭增多，家庭照顧高齡者的功能減弱，社區逐漸承擔起部分高齡照顧的功能。本研究以嘉義縣新港鄉安和社區為對象，透過文獻資料、訪談及分析，探討社區發展協會在社會福利照顧方面的功能與困境，並提出完善未來社區照顧角色的建議。研究目的為探討影響嘉義縣新港鄉安和社區發展協會福利照顧措施永續提供的因素，瞭解社區發展協會在福利照顧推展現況及其影響社會、經濟、環境的困境，並探討社區發展協會在永續服務志工角色及功能。結論顯示，安和社區發展協會的永續經營主要依賴政府補助及政策配合，缺乏自主經濟來源。社區運作的主要人力是村長和社區協會理事長，其他參與人員多為退休老人，甚至包括90歲以上長者，呈現出老年人照顧老年人的情況。社區活動中心或食堂等設施不足，需要依靠公部門（如鄉公所或縣政府）爭取改善。建議社區應積極發掘自身需求，不僅依賴自上而下的政策，增加自主性和積極性；更多由村辦公處主導福利措施，以減少對個別人員（如村長或理事長）的依賴；加強年輕志工的招募和培訓，形成多元化和年輕化的志工隊伍，提升服務的永續發展；加強與公部門的協作，積極爭取資金和資源，改善社區活動中心和食堂等設施，提升整體環境品質。[[abstract]] Taiwan faces challenges of declining birth rates and an aging population. Rural communities, due to the outflow of young and middle-aged populations, are left with elderly and disadvantaged people, lacking development characteristics in their living environments. This makes community development and local welfare care even more critical. With changes in family structures and the increase in dual-income families, the family function of elderly care has weakened, and communities are gradually taking on part of the elderly care function. This study focuses on the Anhe Community in Xingang Township, Chiayi County, through literature review, interviews, and analysis, to explore the social welfare care functions and challenges of the Community Development Association, and to propose suggestions for enhancing the future roles of community care. The research aims to explore factors affecting the sustainable provision of welfare care measures by the Anhe Community Development Association in Xingang Township, Chiayi County; understand the current state of welfare care promotion and its social, economic, and environmental challenges; and examine the roles and functions of volunteers in sustainable community care services. The conclusions show that the sustainable operation of the Anhe Community Development Association mainly relies on government subsidies and policy coordination, lacking independent economic sources. The community operation relies mainly on the village chief and the association chairman, with other participants being mostly retired elders, including those over 90 years old, presenting a situation where older people care for even older people. The community activity center and dining facilities are inadequate and need improvements through government departments (such as township offices or county government). It is recommended that the community actively identify its own needs rather than solely relying on top-down policies to increase autonomy and initiative; welfare measures should be more led by the village office to reduce dependence on individual members (such as the village chief or chairman); enhance the recruitment and training of young volunteers to form a more diverse and younger volunteer team, promoting sustainable community service development; and strengthen collaboration with government departments to actively seek funds and resources to improve the conditions of community activity centers and dining facilities, enhancing the overall environmental quality
[[alternative]]A Study of the Belief in Jiutian Xuannu--Based on the Case of Chaofeng Temple, Longjing Dist., Taichung City
No full text[[abstract]] 於墾拓之地的臺灣，不但以海洋文化之姿，吸納各式外來文化，同時來自不同省份的墾戶乃至平埔族、高山原住民等，亦不斷在歷史中進行文化涵化作用。 臺中市龍井區迄至清領光緒年間猶有平埔族水裡社居住，而此時正是朝奉宮正式起造之際，所主祠者為九天玄女；此典型來自中原漢民族的女性神，建廟伊始即認定了九天玄女娘娘即是女媧娘娘。 本研究探究自清光緒年間即啟建之臺中龍井區朝奉宮的信仰與祭典，由文史的視角，來分析曾經有過的墾拓歴史。探究於中華文化圈九天玄女形象的變化與信仰狀況、分析九天玄女在臺中龍井地區之信仰，以及此信仰所產生之社區連結。為何臺中龍井地區完全未有水裡社祖靈信仰的痕跡？漢番之間呈現何種文化涵化的現象？而朝奉宮之發展與臺中龍井地區之開拓，呈現哪些態勢？朝奉宮信仰又產生了哪些社區維繫的功能？ 本研究以訪談法結合文獻分析法進行，茲得到本研究之成果，共有三項。一、九天玄女信仰凝聚了社區力量。二、連理媽信仰成為連繫在地情感中心。三、當地九天玄女傳說與歷史典籍呈現相互混合的現象。[[abstract]] Taiwan, the land of reclamation, has not only absorbed various foreign cultures in the form of maritime culture, but also the reclamation households from different provinces, and even the Pepohoan and the aboriginal people of Gaoshan nationality, have been making the acculturation in the history.In the Longjing district of Taichung City, there were still Pepohoan living in the Shuilishe in the Guangxu years of the Qing Dynasty, and at this time it was the official start of the construction of the Chao Feng Gong, the main shrine to the Jiutian Xuannu, a typical female deity from the Han Chinese people, the beginning of the construction of the temple that identified the Jiutian Xuannu as the Nu Wa. The temple is also the center of the Jiutian Xuannu faith in Taiwan. This study examined the beliefs and rituals of the Longjing Temple in Taichung, which was built in the Guangxu period of the Qing Dynasty. We also consider the following questions in this study. Why is there a complete absence of societal veneration of the dead within Shuili Township, Longjing District, Taichung? What kinds of cultural acculturation phenomena have transpired between the Han Chinese and indigenous Taiwanese populations? What trends are evident in the development of the Chaofeng Temple and the efforts to develop the Longjing District of Taichung? What function do the beliefs associated with the Chaofeng Temple fulfill in upholding community ties? This study was conducted via interviews combined with document analysis. Thus, three primary outcomes were obtained from the results of this study.1.Belief in Jiutian Xuannü has consolidated community strength.2.Belief in Lianli Ma has become the core that connects local sentiments.3.The local legend of Jiutian Xuannü has been intertwined with historical records, exhibiting a phenomenon of mutual integration
[[alternative]]Exploring the Path to Eliminate Suffering through Saṃyukta Āgama’s “Collection on Illness” and Modern Explanation
No full text[[abstract]] 人的一生，老、病、死是必經過程，其中「病」是不可避免的現象，無論是身病或心病，亙古以來，都困擾著人們。本文以原始佛教經典《雜阿含經》中佛陀對病苦的教示，作為探討的內容，並以提倡、實踐人間佛教的星雲大師，其切身對苦的體驗與看法，作為現代人面對病苦的最佳引導。在《雜阿含經‧病相應》中，佛陀面對不同的身分，視眾生根機與當下因緣而說法。以出家眾而言，其開示的法義有四念處、五蘊、六觸、正念正智等等；對在家眾的開示，主要圍繞在四不壞淨，五喜處、六明分想等。而兩者共通的四念處的修行，能淨諸眾生，令越憂悲，滅惱苦，得如實法，故從四念處下手觀修。 經典指出四念處是向內關照，自我覺察的道路，可安忍身體的諸苦痛。《雜阿含經‧病相應》中，佛陀對於被病苦纏身的弟子或在家居士，著重在於身念處與受念處，因為生病的人被痛的感覺纏身。但四念處是一體觀的，當我們修習任何一個念處的時候，其餘念處會一起出現，只是著重的點不同。修習四念處的結果，能夠使眾生清淨，超越憂悲苦惱、滅除痛苦、成就正道，最後體證涅槃，可以歸納為修習四念處解決世間的苦難，也能引導人們達到出世間的涅槃。 現今蓬勃發展的人間佛教，以何理念面對病苦呢？本文以星雲大師病苦經驗為例，探討現代人的滅苦之道。大師在青少年時期，用睡眠與時間來治療病痛，培養堅忍的性格；到了壯年時期，體悟到要與疾病當朋友，朋友有來有去，疾病也是如此，並且不要認為病痛很苦，也不去畏懼，苦與樂就在一念之間，觀察它的無常性，不去執著於我這個色身的感受，將心安住於當下；老年時期，大師對色身已不是太執著，生病也不覺得自己生病，心中無所罣礙。 希望藉著大師「以病為友」的理念與實踐，作為現代人面對病苦，轉化身心之良方。[[abstract]] Throughout human life, aging, illness, and death are inevitable processes, and among them, "illness" is an unavoidable phenomenon that has troubled people since ancient times, whether it be physical or mental illness. This paper explores the teachings of illness and suffering based on the original Buddhist scripture "Samyukta Agama" and takes the Venerable Master Hsing Yun, who advocates and practices Humanistic Buddhism, as the best guide for modern people facing illness based on his personal experiences and views on suffering. In the section " Collection on Illness," the Buddha, considering different roles and the individual's karmic conditions, provides teachings such as the Four Bases of Mindfulness, the Five Aggregates, the Six Sense Bases, Right Mindfulness, and Right Wisdom for monastic practitioners. For lay practitioners, the emphasis is mainly on the Four Objects of Unfailing Purity, the Five Objects of Joy, and the Six Aspects of Clear Thoughts. Both groups share the common practice of cultivating the Four Foundations of Mindfulness, which can purify sentient beings, transcend sorrow and suffering, eliminate afflictions, and attain the true Dharma. Therefore, the practice starts with observing and cultivating the Four Bases of Mindfulness. The scripture indicates that the Four Bases of Mindfulness provide an inward path of self-awareness, allowing one to patiently endure various physical pains. In the " Collection on Illness " section of the "Samyukta Agama," the Buddha places emphasis on mindfulness of the body and mindfulness of feelings because those who are afflicted by illness are entangled with painful sensations. However, the Four Bases of Mindfulness are a unified contemplation practice, and when we cultivate any one of the foundations, the others will also arise, albeit with different emphases. The result of practicing the Four Bases of Mindfulness is to purify sentient beings, surpass sorrow, grief, and suffering, achieve the right path, and ultimately realize Nirvana. This can be summarized as the practice of the Four Bases of Mindfulness to resolve worldly suffering and guide people toward the transcendence of Nirvana. In today's flourishing Humanistic Buddhism, how does it approach illness and suffering? This paper uses Venerable Master Hsing Yun's experiences with illness as an example to explore the path of eliminating suffering for modern individuals. In his youth, the master used sleep and time as remedies for physical pain, cultivating a resilient character. In adulthood, he realized the need to treat illness as a friend, just as friends come and go, so do illnesses. He also emphasized not perceiving illness as extremely painful and avoiding fear. Suffering and joy are within a single thought; observing their impermanence and not clinging to the sensations of the physical body, one finds peace in the present moment. In old age, the master no longer attached much importance to the physical body, nor did he perceive himself as being ill. His mind was free from hindrances. By embracing the concept and practice of "making friends with illness" advocated by Venerable Master Hsing Yun, it is hoped that it can serve as a beneficial method for modern individuals to transform their body and mind when facing illness
[[alternative]]When Western NLP Meets Eastern Mindfulness: An Analysis of Explaination and Application
No full text[[abstract]] 本論文探討了神經語言程式學（NLP）和正念（Mindfulness）這兩種心理健康和個人成長技術的交集、差異及其應用的可能性。NLP以語言模式和情境模擬為基礎，結合了家族治療、催眠和溝通技巧，強調快速有效的行為和思維改變，廣泛應用於治療、教育和個人成長中。 正念源自於佛教的禪修傳統，以四聖諦、七覺知、八正道修習，強調當下的覺知和非評價性的接受，通過身體感知、呼吸練習等方法，來了知苦的來源、集成和滅去，以認知理解身心的無常性、減少焦慮、增強情緒調節能力，並提升生活質量，達到真正的自由。 東方的正念修行方式歷史悠久，以佛陀的《阿含經》中關於念住對五蘊的和身心互動論述詳細，這兩者的背景、文化、理論架構和實踐應用上，如何形成及其中的異同之處在哪裡？在往內探索自己和實踐方式，雙方過程是大致相同。而西方NLP以快速有效吸引人的特點，在東方卻是悠久含蓄的修行為主，西方講求行銷式的要有目的的「有」，東方的修行是以無常、無我為了解脫的「無」，東西兩方在哲理和最終的目的上分道揚鑣。 西方NLP和東方佛教傳統正念在應用上，對五官覺知、感受、觀察等，有著高度的相似性，雖然都是為了改善生活品質為導向，而其中過程和目的卻全然不同。本文的研究範圍在兩者的理論架構、形成、文化背景、實踐應用，和相似、相異處的作分析探討和研究。 NLP與正念的對話和整合，不僅擴展了我們對心理健康和人類潛能的理解，也為個人和社會帶來了新的希望和可能性。儘管文化背景不同，NLP和正念都提供了有效改善心理或生活挑戰的方法，幫助更多人擺脫煩惱，獲得內心的平靜和幸福。[[abstract]] This research study traces back to my participation in a ten-day Silent Vipassana Meditation with Satya Narayan Goenka (1924-2013) in 2001. I found striking parallels between the ancient Eastern Buddhist mindfulness practices, dating back 2500 years, and the contemporary Western Neuro-Linguistic Programming (NLP) that was gaining popularity at the time. Why do these two seemingly disparate practices exhibit such profound similarities in sensory perception and internal transformation? The Eastern mindfulness practices have a rich history, detailed in the Buddha's "Agama Sutras," particularly concerning mindfulness of the five aggregates and the interplay between body and mind. This discovery prompted me to delve deeper into the backgrounds, cultures, theoretical frameworks, and practical applications of both practices, seeking to understand how they evolved and where their similarities and differences lie. While exploring oneself and practising methods inwardly, I found the process of both sides is roughly the same. While Western NLP is fast and effective in attracting people, in the East it is mainly based on long-standing and implicit practice. the West emphasizes the marketing style of "having" with a purpose. The practice of the East is based on the "nothing" of impermanence and selflessness for liberation. The East and the West part ways in philosophy and ultimate goals. Western NLP, emerging in the 1970s, distinguishes itself from psychoanalysis and traditional psychotherapy by emphasizing rapid effectiveness in treating conditions such as depression, anxiety, and various psychosomatic illnesses, as well as enhancing interpersonal communication, learning efficiency, unlocking potential, and challenging conventional psychological therapies. NLP organizations and training centres have proliferated worldwide since then. In contrast, Eastern Buddhist mindfulness traditions, rooted in ancient practices, prioritize a contemplative and enduring path toward liberation, focusing on impermanence and egolessness. In the 1970s, Western NLP was different from psychoanalysis and traditional psychotherapy. It was claimed to be fast and effective in treating depression, panic disorder, and various physical and mental diseases. It also had a great influence on interpersonal communication, learning effectiveness, inspiring potential, and challenging traditional psychotherapy. Associations and training centres have been established in various places. The application of Western NLP and Eastern Buddhist traditional mindfulness are highly similar regarding five senses awareness, feelings, observation, etc. Although they are all aimed at improving the quality of life, the process and purpose are different. They are completely different. The research scope of this article is to analyze, discuss and study the theoretical structure, formation, cultural background, practical application, similarities and differences between the two
[[alternative]]A Study on Grief Adaption of Senior Male Hospice Volunteers
No full text[[abstract]] 癌症蟬聯台灣死因之首，而且，越來越多種病症使得人們無法安適的渡過死前的日子，因而，安寧療護為必要的醫療方式。加上，多數安寧療護的病人常在病床上感到無趣、無奈與不知未來的恐慌，但是，無論是醫療人員抑或家屬皆有其他重要事項繁忙，難以時時陪伴病人，因而有安寧志工的產生。不過，由於先前鮮少對於男性安寧志工研討，又由於安寧療護為死亡的前哨站，對此，本研究欲加以探究男性志工在安寧療護場域下，有何情緒表現與哀傷調適情形。然，先前的悲傷經驗著實影響著日後的悲傷調適，因而，本研究目的除了探討資深男性安寧志工在服務過程的情緒流動外，也瞭解先前的重大失落經驗與悲傷經驗為何。欲以詮釋現象學為研究基礎，採用主題分析法進行剖析，以瞭解研究參與者們個別的、特殊的悲傷經驗與意義。最後，本研究結果依序以兩大主軸呈現。一、資深男性安寧志工的服務經驗與悲傷經驗：（1）盡所能的讓病人舒適、不孤單，甚至，祈願好走；（2）尊重他人維持生命治療的選擇，化解自我憂傷；（3）學習用悲苦以外的方式面對死亡，卸下執念，感恩菩薩（瀕死者）的教導；（4）儘管，現在處事從容，先前歷經駭浪驚濤。二、資深安寧志工的重大失落與悲傷經驗：（1）男性悲傷樣貌依情境而；（2）每位男性有其獨特的悲傷調適方式；（3）竭盡所能的為重視的人付出，感到滿足、不留遺憾；（4）靜下心來，困境有另一樣態；（5）民國30、40年代出生的男性，認為侍奉父母為己大任。[[abstract]] Cancers have been the leading cause of death in Taiwan for many years, and more and more diseases make people uncomfortable before death, so hospice care or called palliative care is the necessary therapy. In addition, most hospice patients in the bed are often boring, panic because having no idea about their future, even have no choice. However, both medical personnel and family members are busy with other important matters, and it is difficult to accompany the patients all the time; thus, hospice volunteers were born. In the past, there were few researches on male hospice volunteers, and hospice care is an outpost of death. As a result, this study intends to explore the grief adjustment of male volunteers in the palliative care field. Nonetheless, prior grief experiences do influence future grief adjustments. Therefore, in addition to exploring the emotional flow of senior male hospice volunteers during service, this study also understands the previous experience of major loss and grief adjustment. First, this study is based on hermeneutic phenomenology, using the thematic analysis, so as to understand the individual and special grief experience and hidden meaning of respondents. Consequently, the results of this study are presented sequentially on two sides. The service experiences and grief experiences of senior male hospice volunteers during hospice service were as follows: 1. Do everything possible to make the patients comfortable, not alone, even, pray for no pain as soon as possible. 2. Respect others' choices for life-sustaining treatment; thus, resolving self-grief. 3. Learn to face death in a way other than sorrow, letting go of obsession, and be grateful for the teachings of the Bodhisattva (the dying). 4.Do things calmly now; in fact, be forced to face challenges hard to dealing with before. The end result of this study is previous experiences of great loss and grief from senior male hospice volunteers. It includes five conclusions: 1. Male grief appearance depends on the situation. 2. Males have unique ways of coping with grief. 3. Do your best to help those who you value. After that, you feel satisfied, leaving no regrets. 4. Calm down, and the dilemma has another state. 5. Males born in the 1940s and 1950s consider that it is their duty to serve their parents
[[alternative]]The Impact of Leadership Style, Job Satisfaction, Organizational Commitment and Organizational Communication on Job Performance
No full text[[abstract]] 隨著全球競爭環境的不斷變化和日益激烈，企業逐漸認識到員工是其最寶貴的資產之一。在當今知識經濟時代，企業已不再只是看重資本和技術，而是越來越重視員工的價值和作用。員工不僅是企業的生產力，更是企業的文化建設者、創新者和競爭力的構建者。因此，企業越來越意識到必須重視員工，為他們提供良好的工作環境和發展機會，以實現企業的可持續發展和成功。本研究之研究對象為具有工作經驗的人，問卷抽樣採取便利抽樣方式發放問卷，問卷總計發放問卷302份，扣除填答不完整及沒有工作經驗等無效問卷16份，回收有效樣本數286份，問卷回收率94.7%，並以 SPSS 20 統計軟體進行分析。研究結果顯示：1.組織承諾對於領導風格與工作績效具有中介效果。2. 組織承諾對於工作滿意與工作績效具有中介效果。3.組織溝通對於領導風格與工作效率間不具有干擾效果。4.組織溝通對於領導風格與行為績效間具有干擾效果。[[abstract]] As the global competitive environment continues to change and intensify, companies are increasingly recognizing that employees are among their most valuable assets. In today's knowledge economy, businesses are shifting their focus from capital and technology to the value and role of employees. Employees are not only the source of productivity but also the builders of corporate culture, innovators, and creators of competitiveness. Therefore, companies are becoming more aware of the need to prioritize their employees, providing them with a favorable work environment and development opportunities to achieve sustainable development and success. This study targets individuals with work experience and uses convenience sampling to distribute the questionnaires. A total of 302 questionnaires were distributed, and after excluding 16 invalid questionnaires due to incomplete answers and lack of work experience, 286 valid samples were collected, resulting in a response rate of 94.7%. The data were analyzed using SPSS 20 statistical software.The results are found as follows: 1. Organizational commitment has a mediating effect on the relationship between leadership styles and job performance.2. Organizational commitment has a mediating effect on the relationship between job satisfaction and job performance.3. Organizational communication does not have a moderating effect on the relationship between leadership styles and work efficiency.4. Organizational communication has a moderating effect on the relationship between leadership styles and behavioral performance
[[alternative]]Association Among Continuous Prāṇāyāma Practice and Fatigue, Sleep and Mental Health in COVID-19 Recovered Patients
No full text[[abstract]] 背景及目的：全球在歷經逾三年的疫情席捲之後，世界衛生組織(WHO)於2023年5月公布新冠肺炎(COVID-19)自緊急事件轉變為長期持續的疾病預防、控制和管理，但仍有為數甚多的新冠肺炎染疫康復者深受新冠肺炎染後徵候群(Post COVID-19 Condition)所困擾，其中最常見的症狀如疲勞、睡眠障礙、焦慮等；而在疫情之前，這些症狀也是近代普遍探究的健康議題。瑜伽呼吸法，梵文轉寫為Prāṇāyāma，亦稱為生命能控制法，是瑜伽專有名詞，廣義的瑜伽呼吸法亦稱為瑜伽呼吸練習(Yogic Breathing Practice)，在COVID-19疫情期間被用來預防、治療與疫後護理。本研究目的在探討實踐瑜伽呼吸法練習與個體在疫情期間的心理健康狀態，染疫時確診症狀嚴重程度，以及康復後疲勞與睡眠品質的相關性。 材料及方法：本研究以立意取樣方式，用橫斷式結構性問卷進行資料收集與分析，研究對象為日常有實踐呼吸法練習且有新冠肺炎染疫康復經驗，年齡在20歲以上的民眾；透過網路問卷匿名方式，收集期間為民國112年8月10日至112年10月10日，內容及評估工具為：基本資料，練習行為與練習期間，華人健康調查量表(CHQ-12)，染疫後功能量表(PCFS)，疲勞量表(FS-14)，中文版匹茲堡睡眠品質量表(CPSQI)。資料收集後以SPSS 18.0軟體為分析工具，統計水準以P<0.05表示有統計上的意義。 結果：本研究共收到200份回覆。研究結果顯示，有高達逾九成參與者，在確診時的症狀嚴重程度對個體功能為無影響至輕度影響；實踐瑜伽呼吸法與個體心理健康、確診時的症狀嚴重程度，以及康復後的疲勞與睡眠品質有相關性。持續練習期間與心理健康、疲勞程度、睡眠品質皆具有顯著的差異性(p < .001)。近七成研究參與者在疫情期間之心理健康狀態相對良好，持續練習期間越長者狀態越穩定，而練習行為是否規律、是否定時定量以及每次練習時間長短對於心理健康的差異性不大。練習行為結果顯示，越是規律性練習者其每次練習時間較長，也較能長期地持續練習。 結論：呼吸法練習是一種相對容易掌握與執行的方法，本研究發現瑜伽呼吸法練習並且持續實踐，有助於維持個體在染疫後之身心健康狀態，本研究結果期能提供呼吸法練習推廣與未來相關學術研究之參考，以及新冠肺炎後遺症防治之潛在臨床意義與參考。[[abstract]] Background and Purpose：Many individuals recovering from COVID-19 continue to endure post-COVID-19 symptoms. Common issues include fatigue, sleep disorders, and anxiety, which were prevalent health concerns before the pandemic. Pranayama, known as yogic breathing practice, has been employed during the COVID-19 pandemic for prevention, treatment, and post-recovery care. This study aims to investigate the correlated effects of continuous Pranayama practice on the fatigue, sleep quality, and mental health of individuals who have recovered from COVID-19. Materials and Methods：This study employs a cross-sectional questionnaire survey to recruit Pranayama practitioners who have experienced recovering from COVID-19. All participants willingly agreed to take part in this research and successfully fulfilled the online questionnaire. Data collection transpired from August 10, 2023, to October 10, 2023. The questionnaire encompasses basic information, the Chinese Health Questionnaire, Post-COVID-19 Functional Status, Fatigue Scale-14 and the Chinese version of the Pittsburgh Sleep Quality Index. Analytically, statistical methods involve descriptive statistics, single-factor variation analysis, and correlation analysis. Results：This study gathered 200 valid samples, revealing a correlation between consistent Pranayama practice and fatigue, sleep quality, and mental health. Over 90% of the participants had symptoms ranging from asymptomatic to mild symptoms when they were diagnosed with COVID-19. Approximately 70% reported relatively good mental health during the pandemic, with a prolonged duration of continuous practice associated with more stable menta health. Results pertaining to practice behavior suggest that individuals engaging in more regular practice tend to have longer sessions and are more inclined to sustain their practice over the long term. Conclusion：Pranayama practice is an easy-to-implement method. This study found that continuous practice of yogic breathing can help maintain physical and mental health post-epidemic. The study results can provide reference for the promotion of pranayama practices, relevant research, and the prevention and treatment of post-COVID-19
[[alternative]]Cittaslow in environmental practice- The action research of the interactivity between the course and self-directed learning for the students
No full text計畫編號: PSR1100532執行機構: 南華大學通識教育中心主管機關: 教育部研究期間: 11008~11207[[abstract]]本計畫主題希望將環境教育相關議題，設計融合「環境教育X數位學習X社會實踐」，探討學生於學期型課程與自我導向學習之間的關係。課程預計招募正式課程型學生及自我導向學習，與嘉義縣大林鎮上林社區發展協會合作社區合作，開發具有社區特點之氣候變遷、生態農業環境教育教案。 本研究第一年的目的為探討：1.學生學習成效：探討學期型課程學生與自我導向學習學生之學習策略；2.教師教學素養：建立學期型課程學生與自我導向學習學生之教學模式；3.課程教學品質：開發具有環境內涵的數位學習單元及環境教育行動；4.場域：協助社區產生生態農業相關的環境教育教案。本研究第二年的目的為探討：1.學生學習成效：比較二群體學生之溝通、合作、自主學習的學習歷程；2.教師教學素養：分析學生服務學習反思、社會關懷及數位學習成效；3. 課程教學品質：評估數位學習與環境行動的教學成效及環境教育行動；4. 場域：協助社區產生氣候變遷相關的環境教育教案。 預計透過、檔案評量、課程數位學習成效評估問卷、社會實踐學習成效評估、焦點團體訪談(三角校正)等，評估學生於社會實踐課程之學習成效。[[abstract]]This study is focused on the environmental education, e-learning and social practice. The site of social practice will be in Dalin Township, Chiayi, which has been certified by Cittaslow International. The Cittaslow focuses on the slow movement, just like slow food, slow travel and environments. The purposes of this study are to develop a courses-group for the between semester-based courses and self-directed learning. The courses will be followed by the project-based learning. The e-learning materials of “environmental education”, “environmental science” and “design thinking” are in the Moodle system will be for the study before social practice. In this study, it is expected to design its own to assess students' learning effectiveness in the e-learning material and social practice. The purposes of this study are to develop a social practice course with the climate change and ecological agriculture of environmental education; to explore the learning strategies of formal curriculum students; to explore the learning process of communication, cooperation, coordination and autonomous learning of students; to analyze the reflection, social care and learning effectiveness of student service learning. It is expected to open the narrative of Environmental Science (2 credits), Environmental Education and Creative Action (2 credits), Environmental Education (2 credits). It is expected to assess students' learning effectiveness by file analysis, social practice learning effectiveness assessment and focus group interviews (triangulation)
[[alternative]]A Study on the Meaning and Modern Significance of Zhuangzi's Thought of Freedom
No full text[[abstract]] 本研究旨在探討《莊子》逍遙思想義涵及其現代意義。倡導精神自由與自然和諧，超越傳統束縛，追求內在平靜。逍遙思想為現代生活壓力、環境問題及促進社會和諧提供了獨特視角。第二章探討道家思想及其核心思想。第三章莊子逍遙思想的淵源與意義，分析逍遙思想的來源及其哲學意涵，解析《莊子》內篇中的逍遙思想。第四章探討逍遙思想在現代不同領域的實踐，及逍遙思想激勵現代藝術家突破框架、追求創新、文化創新和自由表達。在文學、藝術中的表現及其現代應用，並通過個案研究展示其現代意義。第五章結論與展望。[[abstract]] The purpose of this study is to explore the meaning and modern significance of the Zhuangzi thought. Advocate spiritual freedom and harmony with nature, transcend the shackles of tradition, and pursue inner peace. The idea of freedom offers a unique perspective on the stresses of modern life, environmental issues and the promotion of social harmony. Chapter 2 explores Taoist thought and its core ideas. Chapter 3: The origin and significance of Zhuangzi's thought, analyze the source and philosophical implications of the thought, and analyze the thought of freedom in the inner part of the Zhuangzi. Chapter 4 examines the practice of the idea in different fields of modern times, and how it inspires modern artists to break the box, pursue innovation, cultural innovation, and free expression. representation in literature, art and its modern application, and case studies to demonstrate its modern significance. Chapter 5 Conclusions and Prospects