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[[alternative]]Exploring Sustainable Development in Dapumei Industrial Park from the Perspective of Corporate Disaster Management
No full text[[abstract]] 本研究主要目的為探討嘉義縣大埔美工業區(正式名稱為大埔美精密機械園區，內文皆簡稱大埔美工業園區)企業災害管理在永續發展上之研究，文中以文獻回顧及現場訪談分析方法，來了解工業區及企業面對災害管理之問題，並探討歸納以找出改善建議。訪談大綱分為企業災害管理概念及處置作為、企業在法規制度及設備整備之經驗、企業災害教育及訓練之成效及工業區災害整備在永續發展上之建議等面向。 研究結果顯示，大大埔美工業園區及企業在災害管理之永續發展性上，仍有可調及精進的方向：一、企業自主防災方面:災害管理概念的宣導教育、多元化防災教育的訓練、企業災害防救手冊推擴的運用、落實防災設備維護檢修及強化災害演練頻率實作。二、工業區防災組職方面：區域聯防的加速建置、企業義消組織的招募、廠協及服務中心強化資訊聯絡、工業區服務中心加強推動防災永續發展項目。三、政府機關災害協助方面:消防單位的強化及熟悉企業場所的災害搶救、產業組織協助災害法規資訊宣導及通知、結合工業區做大型災害防救演練訓練、政府強化企業及工業區災害管理規定等政策執行。 大埔美工業園區企業在災害管理之永續發展性上，當務之急為提高各企業災害管理之概念、改善防災作業之制度及教育方式，並增加工業區災害管理作為，以防範此區在災害發生時，能保障到人民生命財產之安全及企業持續營運的能力。[[abstract]] The primary objective of this study is to explore disaster management practices of enterprises within the Dapumei Industrial Park in Chiayi County (officially named Dapumei Precision Machinery Park, referred to as Dapumei Industrial Park throughout the text) and their implications for sustainable development. Through literature review and on-site interviews, the study aims to understand the issues faced by the industrial park and its enterprises in disaster management, and to provide improvement suggestions based on the findings. The interview outline covers several aspects: the concept and practices of disaster management within enterprises, experiences with regulatory systems and equipment readiness, effectiveness of disaster education and training, and recommendations for sustainable development in disaster preparedness for the industrial park. The results of the study indicate that there are several areas for improvement in the sustainable development of disaster management within Dapumei Industrial Park and its enterprises:1.Enterprise Autonomous Disaster Prevention:Promotion and education of disaster management concepts.、Diverse disaster education and training programs.、Utilization and expansion of enterprise disaster prevention manuals.、Implementation of maintenance and inspection of disaster prevention equipment.、Increased frequency of disaster drills and practical exercises.2.Industrial Park Disaster Prevention Organization:Accelerated establishment of regional joint defense systems.、Recruitment of corporate volunteer firefighter organizations.、Strengthened information communication between manufacturers' associations and service centers.、Enhanced promotion of sustainable disaster prevention projects by the industrial park service center.3.Government Agency Disaster Assistance:Strengthening of fire departments and familiarization with disaster rescue at enterprise sites.、Assistance from industry organizations in the promotion and notification of disaster regulations.、Large-scale disaster prevention and rescue drills in collaboration with the industrial park.、Implementation of policies to strengthen disaster management regulations for enterprises and the industrial park. To enhance the sustainable development of disaster management in Dapumei Industrial Park, it is imperative to improve the disaster management concepts of enterprises, refine disaster prevention systems and educational methods, and increase disaster management efforts within the industrial park. These measures aim to ensure the safety of lives and property and maintain business continuity in the event of a disaster
[[alternative]]The Study on the Vows of Ten Admonishments of Huang-Mu to the Children
No full text[[abstract]] 中國文化中向來有「願」的思想，這樣的思想並非宗教專屬。從簡單的自然膜拜，到對「形而上實體」的崇拜，人們會希望透過祈願，安撫面對未知事物時內心的恐懼與害怕。直到宗教的概念被建立起來後，「願」被納入儀式當中，有了發願、立願等形式。佛教、道教以及民間宗教，「誓愿」便經常被提及的。起初先從「盟誓」發展起，個體與個體，或是部落與部落間的協定，借助神靈的力量達成某種契約。宗教中的盟誓是，向神靈表白自己修行不改志的決心，或透過盟誓經訣的傳承確立師徒關係。是以盟誓從產生之初，就有神聖的特性，神佛的力量即是盟誓中的基本條件。 本文所研究的一貫道入道立愿思想，即從盟誓思想轉化而來。先向上天立愿宣誓，發自內心與上天的承諾之約，向上天表達修辦的理念，天人共鑑，具有約束之力，通過人神的聯繫，鞏固和強化信仰。人的信仰往往是抽象的，需要藉助各種文化載體表現出來。「立愿」即是向上天立下承諾，表白要照愿實行。在一貫道中，「願力」普遍寫成「愿」，指的是心的本源，也就是人的本性。「愿」即是以「先天之我」對天承諾，以「原心」表達對「愿」的堅持與責任；以「愿」來引領自己回歸原心本性，結合自力與他力的修持實踐，來完成自己的使命。 本文以《皇母訓子十誡》為研究題材，本書是一貫道中最高神祇「無極老母」的扶鸞訓語。一貫道認為人間的眾生都是無極老 的兒女，皆來自於先天，但淪落在人間六萬多年，迷戀紅塵，輪迴生死而忘卻歸家路。在現今末劫時期，無極老 擔憂眾生無法回天，是以批訓確立修行方向，鼓勵信眾藉由立愿了愿，行功立德後回歸靈性家鄉。而「愿」的內容，不外乎救渡眾生了脫生死，明心見性，己立立人。 本研究最後歸結，「立愿」的意義不只是與上天的約定，更是修行實踐的核心動力，自身所發之愿力是一生不斷努力的目標。當代一貫道以聖凡雙修、齊家修辦的入世修行方式，在充滿動盪的當世，期以愿力為準繩與目標，讓每位信眾都承擔救世責任，完成使命，順利回歸靈性故鄉。[[abstract]] The notion of "vow" has all along existed in Chinese culture. It is not specific to religion. From simple worship of Nature, to worship of metaphysical entities,peoplewish to comfort inner fears through making prayers and vows.After the concept of religion was established,"vow" has been included into religious rituals. In Buddhism, Taoism and Chinese popular religions, “vow” is mentioned a lot. Initially, vows were equal to pledges between individuals or tribes to achieve agreements for certain purposes, which were committed in front of deities.While religious vows can also represent one’s determination to cultivate, or to confirm the relationship between patriarch and disciple. Hence, from the beginning, there is holy trait within vows; metaphysical power is rightly the fundamental condition of a vow. The thesis examinesYiguandao’sthoughts of making vows in the InitialRitual, which are transformed from pledges.In the course of Yiguandao’s cultivation, firstly, one should make a vow to Heaven, thenhe/she expresses determination and connection with Heaven; the vow will lead to consolidationof faith.Belief is abstract, and it needs to be presented through various cultural carriers. “To make a vow” is to make a promise to Heaven that one willpractice it. In Yiguandao, "yuan 愿" is generally written as "yuan原" and ”xin心”, which refers to the origin of heart, namely the nature of human beings. "yuan 愿" is the promise fromone’s "innate nature" to Heaven, and " yuan 愿" is the vow. A devotee of Yiguandao can accomplish his/her mission and responsibility through self-reliance towards the vow. The main material I examine in this thesis is"The Ten Commandments fromEternal Mother", which is an important spiritual-writing scripture in Yiguandao.Yiguandao believes that all sentient beings in the world are the sons and daughters of Eternal Mother.All of us come from Former Heaven, but we have fallen into and obsessed with the worldfor more than 60,000 years. We reincarnated again and again and forgot the way to return our home of soul, Former Heaven. The current times meetthe Final Era, Eternal Mother worries that sentient beings are not be able to return to Former Heaven, therefore she shows us the direction of cultivation through the spiritual-writing to encourage devotees to return to Former Heaven by making and implementing vows. The contents of "vow", also known as " yuan 愿",are nothing butsaving sentient beings, freeing ourselves from life and death,and seeing our innate nature. The conclusion of this research is that the meaning of "making vows" is not only an agreement with Heaven, but also the core motivation of spiritual cultivation. The spiritual power generated from one’s selfcan be the impetusfor cultivation throughout a lifetime. The contemporary Yiguandao adopts the practice of entering the world and regulating one’s own family. In the present turbulent world, " yuan 愿"can be the strength and code of ethics to letdevotees assume the responsibility of salvation, complete the mission, and return to the spiritual homeland smoothly
[[alternative]]A Study of the Life Philosophy of Chi-Chun's Nostalgia Prose
No full text[[abstract]] 在資訊發達、資本當道且生活便利的現今社會中，一切事物講求效率、創新與利益，但在富足的現代之中，國人自殺率卻依然居高不下，近年心理治療與諮商逐漸成為主流，然而飽受心理議題折磨之苦的人數依然未見緩解。本研究採用傅偉勳先生之創造性詮釋學與心理傳記學研究法，藉由精讀、歸納整理、詮釋琦君的生命歷程與自幼身邊重要他人的影響，最後交互影響，直至奠定了琦君最終思想特色，產生之生命觀，希冀透過此研究結果提供當代對於生命的另一種看法與解釋，能使讀者在眾多壓力與挑戰，艱困的人生中，重新獲得勇氣並產生新的觀點。 琦君散文前期多為描寫故鄉成長故事，後期則加入在台、旅美等日常生活，而故鄉成長故事等懷舊時期又再分為幼童時期家中成長所見聞，和少女時期於寄宿學校之學習成長。而這些懷舊散文之所寫之日常與情感貼近每一位讀者，常能使讀者易產生共鳴外，更是對於琦君本人奠定了影響的生命觀，讀者都能從其中感受到琦君對待眾生的溫柔寬厚，並且感受到其對生命之超然開脫。琦君一生經歷家道中落、戰亂、揮別故土、與親人永別等多樣重大變故，然從其文中不但未見其怨天尤人，反而多是悲憫與寬恕，對於人性之善的信賴以及相信世間美好、希冀能將世間美好一面傳達下去的使命感與信念，其中還帶有認為有善報與來世的佛家思想，這樣推己及人、為了世界變得更加真善美而努力實踐生命主題，最後逐步形成之琦君獨特的生命觀，影響了許多當時的讀者，亦十分值得當代社會中的我們學習。[[abstract]] In the current era, characterized by widespread technological advancements, financial supremacy, and convenience, the driving forces behind all facets of life are efficiency, innovation, and financial gain. Despite this prevailing prosperity, the national suicide rate remains disconcertingly high. Moreover, psychological therapy and counseling have become mainstream in recent years, yet the number of people suffering from psychological issues has not significantly decreased. This study utilizes two methodologies, Creative Interpretation and Psychobiography as proposed by Fu, Charles Wei-hsun. By carefully examining, summarizing, and interpreting Chi-Chun’s life experiences and the influence of significant individuals around her from childhood, this study aims to understand how these factors interplayed to shape her final philosophical stance on life. The goal is to offer contemporary society an alternative perspective on life, enabling readers to gain new courage and viewpoints amidst the numerous pressures and challenges they face in their lives. Chi-Chun’s early literary works predominantly recount her upbringing in her hometown, while her later writings include her daily life in Taiwan and the United States. The nostalgic period in her essays is further divided into observations from her childhood at home and her experiences at a boarding school during her adolescent years. These nostalgic essays resonate with readers through their portrayal of everyday life and emotions, making them relatable and influential in shaping Chi-Chun’s life philosophy. Readers can sense Chi-Chun’s empathetic and compassionate attitude towards all living beings, as well as her transcendent and disengaged viewpoint on life. Despite encountering significant upheavals such as the economic downturn of her family, war, parting from her homeland, and bidding farewell to loved ones, her writings never show bitterness or resentment. Instead, they are filled with compassion and forgiveness, trust in human goodness, and a belief in the beauty of the world. Her dedication to conveying the world’s beauty, influenced by Buddhist philosophy’s tenet of good karma and reincarnation, gradually shaped Chi-Chun’s unique life philosophy. This philosophy has impacted numerous readers and continues to offer valuable insights for contemporary society
[[alternative]]Witness the History--A Philosophical Investigation of the Great Flowing River by Chi Bang-Yuan
No full text[[abstract]] 人生總在最深的絕望裡，遇見最美麗的希望。這句話在《巨流河》裡一覽無遺的顯現；而所有犧牲的亡魂，得以重見天日。清末民初的中國時局動盪，經歷中日戰爭血腥苦難人民飽受戰爭的無情摧殘與傷亡，是三十年代全體中國人最劇痛深層的記憶，充滿各種悲憤填膺、痛心切骨的艱苦歲月。齊邦媛教授為國際知名當代台灣文學研究先驅，透過教學、編書和議介，替台灣文學向國際發聲。齊教授在八十一歲高齡時，花近四年時間完成鉅著《巨流河》。被台灣出版界譽為「一部反映中國近代苦難的家族記憶史，一部過渡舊時代衝突的女性奮鬥史，一部用生命書寫壯闊幽微的天籟詩篇」。本著作有歷史家國思維、女性意識、教育議題、老年生活，作者書中自序也很灑脫寫下有天也將化成灰燼，透露對死亡的豁達，藉由作品的延伸，更能透徹看待人生長河，生命中不可承受之輕的生命境界。本文採用精神現象學的哲學考察與創造性詮釋學和人文社會學作為輔助，研究《巨流河》背後的人性觀、社會觀與時代精神。探討齊邦媛的生平歷程與《巨流河》所呈現的人生哲學與人文社會學。齊邦媛大學時想追隨父親齊世英的腳步選擇哲學系，因緣際會下改唸外文系也意外成就一生志業。《巨流河》表達命運裏看似脆弱，卻又頑強不已的生命故事，讓生命散發綺麗光芒，值得我們一探究竟。[[abstract]] We always meet the most beautiful hope in the deepest despair. This sentence is clearly displayed in "The Great Flowing River" And all the souls of the dead who sacrificed were able to see the light of day again. The turbulent situation in China at the end of the Qing Dynasty and the beginning of the Republic of China, and the people who experienced the bloody suffering of the Sino-Japanese War were ruthlessly devastated and suffered casualties by the war, which was the most painful and deep-seated memory of all Chinese people in the thirties, and was full of all kinds of sorrow and indignation, and the bitter years were painful and heart-wrenching. Professor Chi Bangyuan is an internationally renowned pioneer in the study of contemporary Taiwanese literature, and has advocated for the international community through teaching, compiling books and presentations. At the age of 81, Professor Chi spent nearly four years completing his magnum opus, The Great Flowing River. It has been praised by the Taiwanese publishing industry as "a history of family memory reflecting the suffering of modern China, a history of women's struggle in the transition to the conflict of the old era, and a magnificent and subtle poem written with life". This work has historical family and country thinking, women's consciousness, education issues, and elderly life, and the author's preface in the book is also very free and easy to write that one day will turn into ashes, revealing the open-mindedness of death, through the extension of the work, more thoroughly look at the life of human growth, the unbearable lightness of life. This paper uses the philosophical investigation of spiritual phenomenology, creative hermeneutics and humanistic sociology as the auxiliary to study the view of human nature, society and the spirit of the times behind The Great Current. This paper explores Chi Bangyuan's life history and the philosophy of life and humanities and sociology presented in "The Great Flowing River". When Chi Bangyuan was in college, she wanted to follow in the footsteps of her father Chi Shiying and choose the Department of Philosophy. "Mighty River" expresses the seemingly fragile but tenacious life story of fate, making life radiate a beautiful light, which is worth exploring
[[alternative]]A Narrative Study on the Creative Process of Middle-aged Women in the Empty Nest Stage
No full text[[abstract]] 本研究以空巢期中年女性創作歷程的經驗為主題，主要在探究影響空巢期中年女性為自己創作生命力的生命經驗、空巢期中年女性為自己創作生命力為何、以及空巢期中年女性為自己創作生命力的歷程。研究採立意取樣，以空巢期中年女性之創作經驗為對象。本研究方法採用敘說研究法，以及「整體－內容」的分析方式，分別呈現三位空巢期中年女性的創作歷程生命經驗故事。 並就以三個研究問題提出研究者的主題整理與詮釋，以及綜合討論、研究結果分述如下：壹、影響空巢期中年女性為自己創作生命力的生命經驗：主要因素是「女性要扮演多種角色」、以及「是家庭中的主要照顧者」。貳、空巢期中年女性為自己創作生命力為何：以「透過興趣創作歷程的轉化、平衡身心找回自己」。叁、空巢期中年女性為自己創作生命力的歷程：歸納三位受訪者的創作歷程，主要是「找到自己的興趣跟隨感覺走」、以及「日常即是創作」。 最後提出本研究之限制、研究建議與研究者省思，以做為未來研究之參考。[[abstract]] This study focuses on the experience of middle-aged women in the empty-nest stage, and mainly explores the life experience that affects the vitality of middle-aged women in the empty-nest stage, why the vitality of middle-aged women in the empty-nest stage creates for themselves, and the process of the creative vitality of middle-aged women in the empty-nest stage. The study was deliberately sampled from the creative experiences of middle-aged women in the empty nest stage. This research method adopts the narrative research method and the "whole-content" analysis method to present the creative process and life experience stories of three middle-aged women in the empty nest stage. The researchers' theme collation and interpretation of the three research questions, as well as the comprehensive discussion and research results are summarized as follows: 1.The life experience that influences the life experience of middle-aged women in the empty nest stage to create their own vitality: the main factors are "women have to play multiple roles" and "are the main caregivers in the family". 2.What is the vitality of empty nest middle-aged women to create for themselves: to "find themselves through the transformation of their interests and creative process, and balance their body and mind".3.The process of creating vitality for middle-aged women in the empty nest stage: Summarizing the creative process of the three interviewees, the main thing is to find their own interests and follow their feelings, and daily life is creation. Finally, the limitations, research suggestions and reflections of this study are put forward as a reference for future research
[[alternative]]A Study of Suicidal Prevention Psychologists' Attitudes Toward Death
No full text[[abstract]] 本研究旨在探討在自殺防治中心從事自殺防治工作的心理師，身為第一線專業工作者，面對自殺企圖者與其相關死亡經驗，其死亡態度是否有影響或歷程上的轉變，為達研究目的，本研究以質性研究的方式，透過半結構式訪談與主題分析法進行分析後，蒐集自殺防治心理師面對自殺個案的死亡態度，以及工作中的正負向經驗，歸納不同向度的死亡態度，以及助人工作中的經驗與自我照顧和調適之方法。 研究結果顯示（1）自殺防治心理師的死亡態度大多呈現正向態度；（2）工作初期可能因接觸自殺個案產生負向死亡態度；（3）在死亡態度的轉變歷程中，死亡態度會在工作中形塑而成；（4）因為自殺防治工作，影響看待死亡的態度；（5）自殺防治心理師可能經歷替代性創傷與難以工作的困境；（6）自殺防治心理師在工作中的正向經驗能穩定工作；（7）自殺防治心理師能運用同儕支持、工作與生活界線、紓壓與調適，來進行自我照顧。 最後提出對於自殺防治現況，建議如下：（1）社會大眾對於自殺個案的衛教與宣導；（2）更完善心理衛生系統制度；（3）對自殺防治心理師的從業建議。[[abstract]] This study aims to explore whether death among psychologists working in suicide prevention centers, as frontline professional workers dealing with suicide attempters and related death experiences, are influenced or undergo changes. To achieve the research objectives, this study adopts a qualitative research approach, using semi-structured interviews and thematic analysis to collect data on suicide prevention psychologists' attitudes towards death, as well as their positive and negative experiences at work. The study also summarizes various dimensions of death attitudes and methods of self-care and adjustment in their helping work. The results indicate that:（1）Suicide prevention psychologists generally exhibit positive attitudes towards death；（2）At the beginning of their work, they may develop negative attitudes towards death due to contact with suicide cases；（3）Throughout the process of change in death attitudes, these attitudes are shaped by their work experiences；（4）Their work in suicide prevention influences their perspectives on death；（5）Suicide prevention psychologists may experience vicarious trauma and face difficulties in their work；（6）Positive experiences in their work can stabilize their professional performance；（7）Suicide prevention psychologists employ peer support, work-life boundaries, stress relief, and adjustment methods for self-care. Finally, the study proposes the following recommendations for the current state of suicide prevention: （1）Public education and advocacy regarding suicide cases；（2）Improvement of the mental health system；（3）Professional practice recommendations for suicide prevention psychologists
[[alternative]]How is a Single Divorced Mother Repairs and Rebuilds Her Self-Identity after a Traumatic Experience？The Approach of Narrative Analysis
No full text[[abstract]] 本研究採用生命故事來自我敘說之方法，經由自我覺察、性別文化束縛和社會環境改變的經歷。 家庭會影響個人發展，這一篇敘說從小是一位天真無邪、不知天高地厚的小女孩，逐漸受到社會化，從原生家庭的父母於課業、生活與婚姻的社會化，進入婚姻關係的轉變到離婚後生命歷程的轉換契機，以「自己」的生命故事為主體，研究者透過知識培力，在探究過程中認識自我認同與親密關係的意義，親密關係不僅只是伴侶關係，透過反身性看見自己在親密關係的重要性。 研究者在研究發現，時代變遷之下，個體對人信任太高，而自己每天處於在焦慮當中，為了讓自己不焦慮，使得尋找「對的人」出現及事物，然而找尋過程中，家庭約束使得無法找到自己心中所愛的人。研究者透過自我覺察、文獻整理及自我反思等方式，自己將在傳統文化束縛尋找解套方式。 藉由論文的呈現重新看見過去的我，學習把心中的自我，能像鳥一樣在高空中「自由地飛翔」，不再歸咎及責備自己，學會愛自己，重新恢復自信，珍惜過往的經歷，帶著自我與孩子享受未來的人生。[[abstract]] This study adopts the method of self-narration through life stories, through self-awareness of gender, cultural constraints and experiences of changes in social environment. Family will affect personal development. This article tells the story of a little girl who was innocent and ignorant of the world since she was a child. She was gradually socialized. From the socialization of her parents in schoolwork, life and marriage to the transformation of the marriage relationship. The opportunity for transformation of the life course after divorce takes "one's own" life story as the main body. Through knowledge training, the researcher understands the meaning of self-identity and intimacy in the process of inquiry. Intimacy is not just a partnership, but through reflexivity see yourself in the importance of intimate relationships. The researcher found that under the changing times, individuals have too much trust in people and they are in a state of anxiety every day. In order to make themselves free from anxiety, they search for the "right person" and things, but in the process of searching for the right person, the constraints of the family make it impossible to find the person that they love in their heart. Through self-awareness, literature organization, and self-reflection, the researcher seeks a way out of the traditional cultural bondage. Through the presentation of the thesis, the researcher will see the past me again, learn to put the ego in the heart, and be able to "fly freely" in the air like a bird, stop blaming and blaming herself, learn to love herself, regain her self-confidence, and cherish her past experiences, so that she can enjoy her future life with herself and her children
[[alternative]]Reflections on the Western Assistance in the Cross-Strait Conflict in Light of the Russo-Ukrainian War
No full text[[abstract]] 俄烏戰爭開戰以來，西方國家持續提供烏克蘭軍事援助，也強調會提供足夠且適切的武器，直到烏克蘭獲得勝利。相對的，烏克蘭在感激之餘，卻也抱怨西方提供的武器太慢太少。究竟，西方提供給烏克蘭的軍事援助是否足夠呢？尤其，同樣面對戰爭危險的台灣，如何看待西方對烏克蘭的軍事援助？對西方在戰爭時提供台灣軍事援助，是否有信心？對此，本文主張，實質上西方提供烏克蘭的軍事援助是不夠的，連帶也會衝擊台灣對西方軍事援助的信心。除了對事實的了解程度，對西方軍事援助信心的高低，更與政治意識型態有關。本文將透過問卷調查加以驗證。[[abstract]] Since the outbreak of the Russo-Ukrainian War, Western countries have continuously provided military assistance to Ukraine, emphasizing that they will supply adequate and ap-propriate weapons until Ukraine achieves victory. Conversely, while Ukraine is grateful, it also complains that the weapons provided by the West are too slow and insufficient. Ulti-mately, is the military aid provided by the West to Ukraine sufficient? Especially from the perspective of Taiwan, which also faces the danger of wars, how should Western military aid to Ukraine be perceived? Can Taiwan have confidence in Western military aid during times of war? This article argues that the military aid provided by the West to Ukraine is indeed insufficient, which also impacts Taiwan's confidence in Western military aid. In addition to the level of understanding regarding the facts, the level of confidence in Western military aid is more related to political ideology. This article will verify this argument through an internet questionnaire survey
[[alternative]]Exploring the Idea of Truth Cultivation by Wang Chongyang through Laozi's Philosophy
No full text[[abstract]] 王重陽創立的「全真教」屬道教流派之一，是以尊奉老子及其思想學說。老子強調解除桎梏與束縛而回歸生命真實等理念歷久彌新，終為王重陽所承繼並進之以為修真之道的理論依據和修行準則。 王重陽修真理念所蘊涵之終極關懷、圓滿成就以及內在真實，莫不根源於老子《道德經》中「道」、「全」、「真」等觀念。首先，王重陽奉老子之「道」為終極之真實，且將「清虛」、「無為」作為「全真教」的宗旨；其次，「全真道」之「全」亦是根源於老子之「道」所展現的形象與精神，「道」面對天地萬物是全體接納、整體保護；「全真教」之「真」即是內在之真實，亦為原初之樸素，王重陽力行素樸無染之理念，期待通過工夫實踐而回歸先天之真性。 王重陽上承老子之核心思想，並與自身之實際相結合，其修真之道的現實展露可從三個面向做說明：首先，王重陽修真之道的心性煉養是以「道法自然」、「致虛守靜」、「滌除玄覽」為普遍的途徑；其次，王重陽認為回歸真心本性即要化掉虛偽造作，而「守柔不爭」、「知足寡欲」、「見素抱樸」等，老子所提倡之工夫則是生命修行之重要門徑；此外，王重陽認為生命的修煉則在於「性命雙修」和「功行兩成」，此理念展現之教化和啟發意義亦不容忽視。[[abstract]] The "Quanzhen Sect" founded by Wang Chongyang is one of the schools of Taoism, which is based on the respect for Lao Tzu and his ideological doctrines. Lao Tzu's emphasis on the concept of lifting shackles and shackles and returning to the truth of life has endured for a long time, and was finally inherited by Wang Chongyang as the theoretical basis and practice standard for the path of cultivating truth. The ultimate care, attainment and inner truth implied by Wang Chongyang's concept of cultivating truth are all rooted in the concepts of "Tao", "completeness" and "truth" in Lao Tzu's Tao Te Ching. First of all, Wang Chongyang regarded Laozi's "Tao" as the ultimate truth, and regarded "pure emptiness" and "non-action" as the purpose of the "Quanzhen Teaching". Secondly, the "wholeness" of the "Quanzhen Dao" is also rooted in the image and spirit displayed by Lao Tzu's "Dao", which is accepted and protected by all beings in heaven and earth. The "truth" of the "Quanzhen Teaching" is the inner truth, but also the original simplicity, Wang Chongyang practices the concept of simplicity and unstainedness, and looks forward to returning to the innate truthfulness through hard practice. Wang Chongyang inherited the core ideas of Lao Tzu and combined them with his own reality, and the reality of his path of cultivation can be explained from three aspects: first, Wang Chongyang's spiritual cultivation of the way of cultivating truth is based on the universal ways of "Tao Law Nature", "Void and Quiet", and "Purification of Xuanlan" Secondly, Wang Chongyang believes that returning to the true nature is to dissolve the false and fake, and "keep the softness and do not fight", "contentment and few desires"."Seeing simplicity and embracing simplicity", etc., the work advocated by Lao Tzu is an important way to practice life; In addition, Wang Chongyang believes that the cultivation of life lies in the "dual cultivation of life" and "the dual cultivation of merit and practice", and the edifying and enlightening significance of this concept cannot be ignored
[[alternative]]“Taiwan Religious Folklore and Literature”Course's Competency-Based Project Learning and Its Effectiveness Evaluation
No full text計畫編號: PGE1110170執行機構: 南華大學宗教學研究所主管機關: 教育部研究期間: 11108~11207[[abstract]]本研究旨在通識課程「台灣宗教民俗與文學」中，採取融入專題學習（PBL）的素養導向教學，以提升文學素養為目的，並在「家鄉宗教人文踏察」中強化在地認同的愛鄉情懷，且透過「宗教文創」的創作展現融入宗教故事的創造力。並驗證學生在PBL的學習成效，乃採取單組前後測設計，以修課學生46人為對象，實驗處理為一學期的「台灣宗教民俗與文學」課程之素養導向專題學習，採取南華大學學習效能量表的自我效能、學習價值分量表為前後測工具，並輔以深度訪談。研究結果發現，一為修課學生參與此素養導向專題學習後的學習價值、自我效能後測均顯著優於前測，二為運用家鄉宗教文創之專題學習（PBL）的素養導向教學能幫助學生提升文學素養及強化其在地認同的愛鄉情懷。[[abstract]]This research aims to adopt the competency-ased teaching that integrates project-based learning (PBL) in the general education course " Taiwan Religious Folklore and Literature ", with the purpose of improving literature accomplishment. And in the " Religious Folklore Fieldwork in Hometown ", we will strengthen the local identity and love for the hometown. And through the creation of "religious cultural creation" to show the creativity integrated into religious stories. In order to verify the learning effect of students in PBL, a single-group pre-test design is adopted, and the 46 students who take the course are the objects. The self-efficacy and learning value subscales of the scale are pre- and post-test tools, supplemented by in-depth interviews. The results of the study found that, first, the learning value and self-efficacy post-test of the students participating in this competency-based project learning were significantly better than the pre-test. The second is to use the competency-based teaching of project learning (PBL) in religious cultural creation of hometown, which can help students improve their literature accomplishment and strengthen their local identity and love for their hometown