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Internet Matsu: Online Community and the Reimagination of Place
No full text本文以馬祖重要的社群網站—馬祖資訊網—為例，探討網路媒體如何將馬祖塑模為一個新的地方。也就是說，它使得馬祖從最早的國境邊陲島嶼，冷戰時期的軍事戰地前線，在二十一世紀初轉變為以馬祖為主體，具有自身價值與意義的地方。我從三個面向論述這個主題：首先，我將從馬祖資訊網的網站界面介紹，說明馬祖資訊網如何以不同媒介—如，文字、歌曲、與影像—將網站深刻地鑲嵌在地方生活脈動中。在網路與地方密切結合後，我們看到的是一個結合地方生活的網路新社群的形成。其次，我將探討馬祖資訊網中的互動模式，並將說明網民如何能在網路世界中創造新的自我，發展出超越島嶼內綿密的社會脈絡。這些新的自我，即使未能完全超越傳統社會關係，已突破馬祖的地理格局，透過網路隨時串連臺灣、馬祖與中國。他們成為跨越台海時空之新的存在，並且已經能夠促發社會運動，為馬祖人爭取軍管時期被國家佔用的土地。最後，我將從馬祖資訊網中的網誌探討網民如何描繪與想像馬祖的各種面向。網路科技使得今日的馬祖已從軍管時期的保衛台海的戰地意象，蛻變為以馬祖為主體的一個新地方。This article takes the Matsu Online internet platform as an example to discuss how social media have turned Matsu into a new place. From a peripheral set of barren islands to a military frontline during the Cold War, Matsu in the 21st century has been reimagined in various ways as a place with inherent value and meaning. In this paper I discuss three aspects of this dramatic transformation. First, I investigate the interface of the Matsu Online platform and show how different forms of media, such as texts, songs and images, have deeply embedded Matsu Online in the lives of people living there. In this way, a new internet community beyond the physical boundaries of the islands has been formed. Second, I discuss the interactivity of Matsu Online and explain how netizens can break up the tightly knit social networks on the islands to develop new online selves. Even if these selves cannot totally transcend traditional social relations, they have already ranged beyond the geographical limits of Matsu, connecting Matsu with Taiwan and China. The netizens take on independent existences which are able to cross the space-time boundaries of the Taiwan Strait, engage in social activism, and fight to reclaim land occupied by the state during the period of military reign over the islands. Third, I examine how netizens describe and imagine various aspects of Matsu through the Matsu Online blog, and show how internet technology has transformed Matsu from a military bulwark against communism into a place with its own inherent and unique value
Digital Diaspora and Queer Imaginaries: Lesbian Board, Rainbow Village, and Queerology
No full text當代社會進入數位化階段，網際網絡及社群媒體改寫社會機構與團體的操作模式與運作結構，亦深遠影響小眾社群的建構過程。本文以台灣電子佈告欄批踢踢實業坊拉板、批踢踢兔彩虹山莊及其而後所發展之共筆部落格Queerology為主要研究對象，觀察其不斷飆升之數位性運作模式如何刺激與影響台灣在地女同志社群的認同過程。本文延展穆諾茲、卡戴納斯、凱斯之酷兒論述，結合詹京斯及布朗斯的數位網域理論，並一併爬梳台灣同志運動及酷兒社群之相關討論，佐以網路使用者之訪談報告，期使系譜論述與實體經驗交相指涉映照。藉由聚焦數位網路與酷兒社群的交集區域，本文強調「數位離散」（digital diaspora）的概念，視數位性為當代酷兒社群意識建構過程的重要素材媒介，並指出其中想像模式的私密/公開、能動/收編雙重屬性。As we enter the digital era, the operations of institutions and communities have been reorganized by the Internet and social media. This paper focuses on the construction of minority communities, taking Lesbian Board, Rainbow Village and Queerology as examples that reveal the way in which the digital mobilizes lesbian communities in Taiwan. Combining Munoz’s, Cardenas’ and Case’s queer discourses with Jenkins’ and Bruns’ digital studies, as well as discussions and interviews regarding the history of the Taiwanese gay movement, this paper aims to further develop and localize the concept of digital diaspora. As a digital diasporic community, the lesbian social media discussed have performed two kinds of ambivalent imaginaries in which the community is, at the same time, cloistered and exposed, revolting and incorporated
Paleodietary pattern of the Yuan-Shan Neolithic people in Taiwan: Evidence from carbon and nitrogen stable isotopic analyses of human skeletons and faunal remains
No full text人骨與獸骨同位素組成分析已被成功應用於解析史前人類的攝食特徵和生業系統。本研究嘗試引此分析圓山遺址所出土的七具人骨和三具獸骨樣本之骨膠原碳、氮同位素組成，進而探討圓山人的攝食體系。分析結果顯示圓山人的飲食成分以C3食物源，例如C3植物和以C3類食物為食的動物（鹿和豬），以及海洋食物源（可能主要來自貝類）為主，至於C4食物源的貢獻則較小。此一結果與先前由生態遺留和出土器物等證據推論所得的攝食特徵與生業型態是吻合的。綜合言之，本研究成果不僅呼應前人研究，即圓山人以狩獵採集，並行C3植物耕作為其生業活動；結合同位素分析結果和考古證據，則將此認識更加深化。The application of isotopic analysis on human skeletons and faunal remains has successfully provided insights into the dietary patterns and subsistence systems of prehistoric populations. In this study, seven human skeletons and three faunal remains collected from the Yuan-Shan archaeological site were subjected to carbon and nitrogen isotopic analyses in order to investigate the dietary pattern of Yuan-Shan people. The isotopic results indicated that their diet may have consisted of mainly C3-based foods, such as C3 plants and the animals （e.g. deer and pig） that consumed C3 foods, and marine resources, potentially marine shellfish. The contribution of C4-based foods to the overall diet seemed to be minor. The isotope results conform to the previous paleodietary studies based on the evidences of ecofact and artifact remains of Yuan-Shan site. All available lines of evidence suggest that the Yuan-Shan people practiced hunting, gathering, and C3-plant cultivation as their subsistence activities
Prehistory of the Theory of Tao Mind (Daoxin): With Additional Remarks on the Development of the Idea of Ontological Mind (Xinti) in Chinese Thought
No full text人心道心之分，說明了個體逐物與體道的關鍵之處，也使個體與本體得以互相溝通，因而成為理學家心體論的重要討論焦點。但道心之說，是否如閻若璩所言，出自《荀子》，魏晉時被竄入《偽古文尚書》，之後沈埋七八百年才被程朱所重新發現？其實在先秦文獻、漢晉佛教譯經、以及南朝隋唐的道教典籍中，都可以見到對道心的相關討論，但其對人心／道心的關係卻有著不同的理解。先秦兩漢的帝心、天心甚至道心之說，與人心是兩種不同的層次。個體可以通過危懼、精一、執中等方式來管理心術，以體察道心之微，但並非與道心同一，屬形上的思維方式。佛教引入心之本體意涵，而以「道心」一詞翻譯代表始覺的「菩提心」，但仍未契「真如心」。六朝以降的道教、以及唐宋的儒學復興運動者，受到佛教心體論的影響，但以道心作為本體，以貞定世界的意義及其實在性，從而使道教與儒家的心體論得以成立，並與佛教有所區別。藉由考察理學之前的道心說發展脈絡，可以對「心體義」在中國古代思想中逐漸展開的過程有更進一步的認識。The distinction between human mind (renxin) and Tao mind (daoxin) was a crucial thesis of Neo-Confucianists on the question of mind. Nevertheless, did this antithesis between human mind and Tao mind start from the Neo-Confucianism? Actually, we can already observe relevant discussions on Tao mind in earlier literatures such as Pre-Qin literature, Han-Jin Buddhist sutras and Taoist texts during the Six Dynasties, but these literatures contained divergent views on the relationship between human mind and Tao mind. In Pre-Qin and Han era, the theories of heaven mind and Tao mind had a different level from human mind: an individual can conduct the human mind by means of self-cultivation and then perceive the Tao mind, but still cannot unite with the last since it remains a metaphysical thinking. Afterwards, the Buddhism introduced the concept of mind with ontological meaning and translated “Bodhi-citta (putixin)” in sutras with the term of “Tao mind”, which was not, however, considered as the upmost level. Under the influence of Buddhist mind ontology, the Taoists during the Six Dynasties and the Neo-Confucianists during the Song Dynasty established respectively Taoist and Confucian mind ontology and both, distinguishing from the Buddhism, took Tao mind as the noumenon. Our historical and contextual study of the theory of Tao mind before the Neo-Confucianism provides meanwhile a further understanding of the development of the concept of mind-in-itself in ancient Chinese thought
The Determinants of Equity Compensation for Audit Committee Members
No full text由於權益薪酬之使用漸趨廣泛，其相關討論增加，再加上審計委員會職責逐漸加重等因素，促使本研究欲找出哪些因素使得公司給予其審計委員會成員權益薪酬。研究發現代理問題較嚴重之公司傾向不給予權益薪酬。薪酬委員會中成員同時為審計委員會成員之比例則與給予權益薪酬之可能性呈顯著正向關係。而審計委員會中董事同時為其他公司之高階主管之比例越高則公司傾向不給予權益薪酬。本研究期能對審計委員會成員權益薪酬之相關議題做進一步的補充，幫助釐清採用權益薪酬之決定因素。The controversy around the rising use of equity-based compensation for audit committee members and the enhanced responsibilities of audit committee is the basis for this study to examine the factors that affect a firm’s use of stocks and stock options to remunerate audit committee members. Our results show that firms having more severe agency conflicts are less likely to give equity-based compensation to audit committee members. Furthermore, firms with more compensation committee members sitting on the audit committee are significantly more likely to compensate audit committee members with stocks and stock options. Moreover, when more audit committee members are also top managers of other companies, the probability of equity remuneration for audit committee members is lower. Given that prior studies find that equity-based compensation for audit committee members is associated with earnings management, accounting restatement, and internal control weakness, our study contributes to the literature by identifying the factors that contribute to the use of equity-based compensation for audit committee members
The Majority/Minority Effect on Product Judgment: Moderation of Involvement and Source Relevance
No full text本文探討多數/ 少數效果對產品態度的影響，是否會受到涉入程度以及訊息相關性的干擾。我們認為在不同涉入程度之下，多數/ 少數訊息來源對產品態度的影響能扮演不同角色。在低涉入之下，多數/少數訊息來源被視為一種週邊線索，可以直接影響產品態度；在中涉入之下，多數/ 少數訊息來源會影響消費者處理產品訊息的程度；在高涉入之下，當多數/ 少數訊息來源與判斷產品的品質相關時，就會被視為是核心論點之一，並會偏誤對所有核心論點的處理。本文為首先提出整合架構，解釋多數/ 少數效果在低中高三種涉入程度下以不同機制影響產品判斷的研究。This study investigates the majority/minority effects on product attitudes with involvement and source relevance as moderators. We posit that the majority/minority source can play different roles affecting product judgments at different involvement levels. It can serve as a peripheral cue directly influencing product attitudes under low involvement; it can alter the processing amount under moderate involvement; finally, it can serve as a central argument and bias processing if it is perceived as relevant to judging the true quality of the target product under high involvement. The current study is the first to provide an integrated framework to explain the different mechanisms by which the majority/minority may influence product judgments under three involvement levels (low, moderate, and high)
Intra-and Inter-organizational Governance: The Nature and Strategic Implications
No full text有關「治理」的概念，一直都是組織研究學者持續關注的課題，治理問題之存在，本質上乃基於組織內與組織間分工、並進行交換與生產活動，所必然衍生之管理課題。唯由於「治理」所涉及之研究領域與課題極廣，長期以來組織研究學者對於此一概念之理論與實務意涵，尚未有一致之共識。
建立在組織經濟學之基礎上，本文將以組織內與組織間之交換與生產活動為主軸，嘗試釐清組織研究學者所稱「組織治理」之本質與理論意涵。此外，本文亦將進一步以組織策略研究領域為例，論述「治理」之策略性觀點及其在策略課題研究之角色，進而簡要地概述本專刊所刊登五篇論文之組織治理議題的內涵與理論邏輯。最後，則針對專刊論文並未涉獵，唯對未來具潛力之研究議題，提出研究主題與方向上之建議與結論。Regarding the idea of “governance” is still attracting continuously concerns by researchers of organization studies. The existence of governance problems derived from the division of labor, exchange and production activities within and between organizations. Owing to the scope of governance related research fields and issues is broad, there is no consistent agreement about the theoretical and practical implications of governance for a long time. Based on organizational conomics, this paper tries to clarify the nature and theoretical background of organization governance by the perspectives of exchange and production activities within and between organizations. Moreover, this paper further discusses the strategic perspectives of governance and the role of governance in strategy research to introduce the content and theoretical logics of organization governance issues in the five published paper of this special issue. Finally, we provide suggestions and conclusion for future studies
Commercial Chances in the Crisis of Opium: Robert Bennet Forbes and Sino-American Communication
No full text本論文是以美國商人羅伯特‧賓奈特‧福貝斯（1804-1889；以下簡稱福貝斯）為中心，討論在中國鴉片危機時早期中美的商業交流。而福貝斯，正是於鴉片戰
爭前夕參與中國貿易的美國商人。福貝斯與中國的關係密切，自 1817 年 10 月 17日乘著廣州貨運號（Canton Packet）首次向中國出航後，長年經營中美貿易。他曾掌管過伶仃貿易站的走私貿易，又在鴉片危機變化多端的局面下，運用中、美、英三方的多邊關係，成功地處理對華貿易。喜於寫作的他，為後世留下大量的史料，可以做為研究中美早期交流的材料。 目前關於福貝斯的史料，已出版者包括《個人回憶錄》（Personal Reminiscences; 2009）、《對中國與中國貿易的評論》（Remarks on China and the China Trade; 1844）、《來自中國的信件》（Letters from China; 書寫於 1838-1840 年）。過去研究者很少從福貝斯這樣的個人觀點出發，並以以上三件重要的個人資料入手，探討早期中美的商業關係。本研究希望可以透過梳理這些史料，從福貝斯的角度，進入早期中美貿易與鴉片戰爭前後的歷史中，用「以小觀大」的眼光，看這個時代的交流與變局。
本研究的問題意識如下：從福貝斯的生平，是否可以「以小觀大」，看到該時代的商業背景以及中美商業往來的關係？此外，福貝斯與美國在華商人是如何
度過鴉片危機造成的貿易困境？美國、英國與中國在鴉片危機的當下，又存在著怎樣的互動關係？本論文先從福貝斯的個人歷史下手，並使用福貝斯的史料以及其他的相關研究，進而討論普金斯洋行、波士頓利益集團，以及某些在早期中國貿易中重要的美國洋行。此外，在中美貿易中商品的交換，對於理解商業交流亦相當重要。我們可以透過在華的美國社群以及商品的流動，獲得早期中美商業交流的具體圖像。福貝斯是如何被捲入大時代，又是如何地反映大時代呢？在波士頓利益集團的影響之下，福貝斯因為家族的因素，得以快速地進入中國貿易當中，且升遷地非常迅速。福貝斯在掌握伶仃島之後，靠著代銷印度鴉片累積財富，且在 1832 年滿載而歸。但不幸地，福貝斯並沒有就此安享晚年。在 1837 年，美國
遭遇金融風暴的侵襲，福貝斯在國內投資失利，不得不離開家鄉，重新啟航前往中國，卻也因此被捲入鴉片危機當中。
清朝欽差大臣林則徐（1785-1850）於 1839 年前往廣州徹查鴉片，並將在廣州商行內的外國商人團團包圍，逼迫他們交出鴉片。此時，福貝斯也在商行之中。面對如此的壓力，英國商務總監義律（Charles Elliot, 1801-1875）決定要聽從中國政府的命令，交出所有的鴉片。對此，林則徐認為義律相當的恭順。但之後，義律帶著英國商人離開廣州，不願意簽署林則徐頒布的禁運鴉片具結。林則徐代表中國政府向英國勢力對抗，在這樣的情形下，美國商人卻因為服從中國政府的規定與命令，而可以從中英之間的爭端縫隙中，獲得大量的利益。英國人見到美國人獲得大量利益，也不願意再聽從義律禁止貿易的命令，與美國商人私下合作，將貨物賣給美國人，繼續間接與中國進行貿易，這使得美國人可以藉此獲取大量貨物與代銷的利潤。甚至，有些英國商人在美國船隻的掩護之下，抵達中國繼續貿易。直到 1839 年 12 月 1 日，因為中國對英國封港，美國商人不得再運送英國
的貨物。但在此之後，美國人的貿易利潤不減反增。這不僅是福貝斯自己的感受，連林則徐也注意到了此事。因此，在鴉片危機之下，英美對於中國鴉片禁令的應對大不相同，使得美國商人得以讓自身從鴉片危機的受害者，搖身一變成為鴉片危機的得利者。
在英國軍隊對廣州港施行封港之時，福貝斯離開了中國。福貝斯這趟中國之行，使他進入了中英鴉片戰爭的歷史，並從美國商人的角度，來看中英之間的爭
執。美國商人在鴉片危機期間的獲利龐大，而福貝斯作為旗昌洋行的領袖，其獲得的利潤分紅，自然相當可觀。這直接地解決了福貝斯的家庭經濟困境，讓他可以安心地度過晚年。除此之外，這也反映了美國商人在中英的衝突之間，如何扮演了中英「中介者」的角色，溝通兩者原應早被切斷的商業網絡與交流。這部分的歷史，以前少被關注。而透過福貝斯的史料，不僅可以對在鴉片戰爭中的美國商人，有更進一步細膩的認識，也反映出時代變局中複雜的中外關係