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國產飼料玉米來源、乾燥處理及儲存對其營養素及黴菌毒素含量之影響
No full text本研究係探討取自不同來源之國產玉米進行乾燥及儲存試驗，以瞭解來源、
乾燥處理及儲存期間對玉米營養素及黴菌毒素含量之影響。試驗於 2011 年進行採
集玉米樣品，分析黴菌毒素及一般營養成分。試驗一：採集 A、B 兩生產區之玉
米進行儲存試驗；試驗二：另採集 A 地區 3 戶農民剛採收之新鮮玉米，進行延遲
乾燥試驗；試驗三：自 7 月起，每月分別採集 4 個飼料廠倉儲筒之國產飼料玉米，
進行商業條件下之儲存試驗。國產玉米於儲存期間未檢出赭麴毒素（Ochratoxins,
OCA）及玉米烯酮毒素（Zearalenone, ZEA），而伏馬鐮孢菌毒素（Fumonisins,
FSN）檢出率及部分樣品檢出濃度與水分含量於儲存期間均會增加。若未於採收當
天立即烘乾，則被檢出黃麴毒素（Aflatoxins, AF）的機率大幅提高，採收後到乾
燥時間（第 2 天到第 4 天，X 日）與黃麴毒素濃度（Y ppb）間，呈顯著線性廻歸（Y
= 8.53 X - 8.33, R2 = 0.946, P ＜ 0.0001）。與進口玉米比較，國產玉米之嘔吐毒素
（Deoxynivalenol, DON）及玉米烯酮毒素平均檢測值及檢出率均較低，粗蛋白質
及總能之含量較高，而粗纖維含量則較低，顯見國產玉米品質相當良好，然乾燥
處理會影響黴菌毒素含量，值得生產者注意
A Road far away from the Aboriginal Hometown? Rethinking the Post-disaster Re-location Policy of Typhoon Morakot
No full text2009年8月莫拉克颱風侵襲臺灣，造成中南部山崩、土石流及淹水等
嚴重災情，不少原住民部落遭致嚴重損害。政府有別於過去的災後重建作
法，首度將「強制遷居、遷村」納為法律條文，甚至成為稍後莫拉克風災
重建政策的主軸。為緩和外界對於遷村條款強制手段的疑慮，經政黨協商
後，特以「經與原住居者諮商取得共識」程序作為劃定特定區域的前提，
並明確後續安置應該「尊重該地區人民、社區（部落）組織、文化及生活
方式」，試圖減輕強制遷居與遷村對社區可能造成的傷害。本研究將遷村
條款的執行過程分成三個階段：評估階段、諮商階段、安置階段，藉由分
析相關文獻與檔案資料，及訪談重建關鍵人士，就莫拉克災後異地重建政
策的執行實況進行探討。莫拉克風災過後，在政府追求重建速度與國土保
育的雙重壓力下，重建過程爭議不斷，受災社區與民眾的參與和自主也成
為重建過程中倍受關注的議題。面對災後的家園重建，受災地區的原住民
部落與居民能有多少參與和自主的空間，以決定自己與部落的未來？本研
究從異地重建的各個階段：原居住地安全勘查、原居地安全性認定與遷
居、遷村安置方式的諮商過程、永久屋的申請、興建與分配入住等，In August 2009, Typhoon Morakot hit Taiwan and caused severe disasters in Mid-Southern Taiwan, such as landslips, landslides, and flooding. Many aboriginal tribes were severely affected. Infear that disaster would strike again, the post-disaster relocation program was enacted. The government enacted “Forced Resettlement or Village Relocation,” which became a pivotal point of post-disaster reconstruction policy. To allay public doubts on the compulsory village relocation policy, the procedure of “Reaching Agreement by Consulting with the Original Tenants” was set as a requirement for “Defining Special Areas.” The process of forced village relocation was divided into 3 phases: assessment, consultation, and settlement. This paper analyzes the present reconstruction and future post-disaster countermeasures byexamining research, local reports, and documentation, interviewing the key figures of reconstruction, comparing official statements, and introducing and discussing the phases of post-disaster village relocation. The time pressure for recovery after Typhoon Morakot resulted in significant controversy during the reconstruction process. The participation and autonomy of the affected people is an important issue. This paper examines the recovery phases, including land security evaluations, negotiations for relocation, applications, and distributions of permanent housing, to explore the participation and autonomy of affected communities during the rebuilding process
A Study on the Female Home Attendants' Work-related Experiences of Sexual Harassment
No full text居家服務員由於必須進入服務對象的私生活領域中工作，工作時間有時較長，且服務內容有些涉及肢體接觸，因此不少服務員都曾有過被性騷擾的經驗，本?究乃針對北部地區四家居家服務單位的服務員及督導(或社工員)，經立意抽樣後，進行訪談，共計進行一次一對一訪談，一次一對二訪談，及三次焦點團體訪談。訪談內容應用「象徵互動論J為基礎，進行質性分析後有下列幾點主要發現： 1、性騷擾是充滿雙方當事人主觀詮釋及處理的互動過程，並受到情境中各種象徵及訊息的影響。 2、性騷擾也可能發生於同性之間，但比異性間的性騷擾更不易獲得他人的瞭解與支持。 3、居家服務員工作中的騷擾者絕大多數為案主本身，但也可能是案主家屬，或有接觸機會的鄰居。 4、居家服務員可能遭遇的性騷擾內容是多樣化的，本?究中分析出語言的、非語言的、肢體動作的、挑逗或誘惑的行為、性的資料、私領域的侵犯、性賄賂、性別的騷擾等八個層次。 5、居家服務員對性騷擾的反應無論在感受及行為上都包含相當多的層次，顯示他們對性騷擾的處理是相當複雜、細緻的過程。 6、騷擾者並不是全然的「壞傢伙」。他們的行為也受到文化、早年習慣、目前的身心困境所影響。本?究並提出「互動失衡模型」來解釋性騷擾的動態過程。This study intends to explore the home makers' experiences of work-related sexual harassment. The author used purposeful sampling to find study subjects from four home care service agencies in a northern city of Taiwan. One 1 to 1 interview, one 1 to 2 interview, and three focus group interviews were conducted and taped. Interview data was analyzed qualitatively, using a symbolic interactionist approach. Results showed: 1. Sexual harassment is a dynamic process full of subjective interpretation and usage of symbols. 2. Sexual harassment may occur between two persons of the same sex, but it is even harder to get support from others. 3. The harassers in this case may be the clients, family of the clients, or their neighbors. 4. Content of sexual harassment was multidimensional, including verbal, non-verbal, physical, seductive behaviors, sexual materials, intrusion of privacy, sexual bribery, and gender harassment. 5. Home makers' reactions to sexual harassment were also multi-dimensional, indicating their complex process of coping with the experiences. 6. The harassers were not totally "bad guys", for their inappropriate behaviors were influenced by the local culture, their own earlier behavioral patterns, and their current physical and emotional difficulties. A "loss of interaction balance" model was proposed to explain the process of sexual harassment
An Epistemological Critique of Pattern Language and the Informal Building System: Christopher Alexander and His Collaborators
No full text本文將亞?山大?克里斯多夫的研究視?當前建築設計論述中的理論模型之一來進行認識論的批判。我們檢視亞?山大及其同志們論述實踐之疑旨、認議論的預設、以及其空白沈默的與其表白發言的部分，以做?未來頭論建構的基礎。首先，我們在?史與社會的脈絡組織中回顧亞氏研究方法的演進。其次，以三個不同的層次來詳細闡述亞氏之理論論述，審視它如何處理空間形式、形式－脈絡組織的關係與應用的課題。最後，做?本文之結論，對亞氏對空間的文化形式的觀點提出雨點方法論上的質疑：1.神秘的空間結構與意識、2.在「技術－經濟再結構過程」中的非正式營造系統的角色。所以，亞氏對模式語言與非正式營造系統的研究方法是一個迷人的、實體性的理論，潛藏了激進的世界觀，然而他像是提供了後現代文化氣候下的避難所，僅僅試圖在建築論述之中去改變空間潛藏的現實。The essay is an epistemological critique of the approach of Christopher Alexander as one of theoretical models in the current discourse of architectural design. The critique examines the problematic, its epistemological presupposition, its absence and presence of the discursive practice of Christopher Alexander and his collaborators as the base of our theoretical construction. First, the evolution of Alexander's approach is reviewed in its social and historical context. Then, the author elaborates upon the substance of Alexander's theoretical discourse in three different aspects to see how he deals with these issues: the spatial form, form-context relationship and application. Finally, to conclude this epistemological review, a social critique of Alexander's perspective of the cultural form of space concentrates on two methodological problems: 1. Mystified structure and consciousness of space, 2. The informal building system in the "techno-economic restructuring process". Therefore, Alexander's approach of pattern language and the informal building system is a provocative, substantive theory underlying a radical world view, but he only asserts to change the underlying reality of space in architectural discourse as providing one of our refuge in the cultural climate of post-modernis
The Spatial Structure of the T'ang City of Ch'ang-An: From a Viewpoint of Land Use
No full text本文依據徐松「唐兩京城坊考」等文獻資料，利用規劃設計的理論，以「四地分制」、「城／鄉人口比」、「開示法」及「影響圈」等城市規劃設計理論的作法分析唐代長安城的空間結構、人口分布、土地使用情況。由結論可發現這是一種相當有用、合理且新的研究傳統城市空間結構之方法。This article is based on Hsu-shon's "Footnotes on the City and Ward System of the Twoital Cities of T'ang Dynasty" and other historical materials 1 try to apply city planning design theory to analyze the spatial structure and land use pattern of this traditional Chinese V. Using the current theories of "four-parcel land sub-division system", "city/rural population ratio" "graphic method" and "influence circle", I try to figure out the spatial structure, population distribution and land use pattern of T'ang Ch'ang-an city. I think these theories help us to get a cleat, reasonable and useful spatial map in analyzing traditional Chinese cities
Construction and Application of the Trip Attraction Model for the Commercial Facilities in Taipei-Case Studies on Local Commercial Banks, Department Stores, Movie Theaters
No full text本研究旨在建立大型商業設施的土地使用活動量與其所吸引的交通量間之量化關係，其結果有助於都市規劃老對大型商業設施區位分佈的影響評估。The purpose of this study is to establish the quantitative relationship between land use activities of large scale commercial facilities and their trip attractions. The results is conducive to evaluation on the spatial distribution of large scale commercial facilities
Toward a New Civilization: The Universal and the Particular in the Early Thoughts of Li Dazhao
No full text民族構建與文明再造是清末以降許多中國知識份子的關懷所在，本文探討了1914至1918年間，它們如何現身於李大釗為謀「民族之復活」而發展的一套文化論述。具體而言，本文追溯李氏如何從「風俗保群」論出發，進而提出「造可愛之國」的課題及「青春中華」的理念，最終抵於「第三文明」的主張。本文指出，在他深受傳統影響的「青春」宇宙觀籠罩下，李氏發展出一種「普遍」與「特殊」相互交融的視域，進而將上述兩種關懷結合為一體兩面的追尋，最終並以超越西方主導的19世紀文明模式、創造具有社會主義內涵並調和了東西文明特質的「第三文明」，作為人類共同致力的目標，以茲解決現代世界的危機。本文強調，第三文明論雖有重大政治意涵，亦受到歐戰與俄國革命的影響，但它不能被化約為單純的政治性建構，反而突顯了「文明再造」的思考所涉從宇宙觀、個人觀、文化觀到歷史觀的複雜議題。「文明」固然可被本質化成為標示身份認同的符碼，亦可被援為民族國家的正當性基源，但在李氏那裡，它最突出的意義並不在此，而在於作為一種認識世界、改變世界的批判性範疇。對他而言，普遍未必與特殊衝突，而真正具普遍意義的20世紀新文明（亦即第三文明），必須經由東西各民族在自己的傳統基礎上，通過東西文明的匯通始可得見。李氏最初即是透過第三文明的視域，迎向革命的選項。可是，他將事物的普遍性建立在特定的宇宙論之上，以及他始終無法具體說明如何調和東西文明──這兩個事實，使得「靈肉一致」的文明理想，在理論與實踐上皆面臨了困境，最終只能如梁漱溟對他的批評那般，「俟諸未來」。他因而留下這樣的問題：在革命過程中，究竟有什麼資源，足以阻擋這個理想不異化為政治動員的工具？Nation-building and reconstructing the Chinese civilization had captured the most vehement imagination of many Chinese intellectuals since the late Qing period. This article explores how these were unfolded in the cultural discourse that Li Dazhao developed with a view to rejuvenate China during his pre-Marxist years (1914-1918). Highlighting the cosmological underpinnings of Li’s thoughts which he derived from the Chinese traditions, the article attempts to reveal the ways how the two concerns were integrated into one under a vista fusing the universal and the particular, and eventually led to the search for a “third civilization.” Taking shape under the influences of WWI and the Russian revolutions, Li’s concept of the “third civilization” was politically significant, in that it was posited as an alternative to the 19th-century Eurocentric model of civilization in the global project to resolve crises faced by China and the world. However, it should not be reduced and purely taken as a political concept, for it is emanated from a whole complex of ideas about individual, culture, history and the universe. “Civilization” may be essentialized to identify one’s identity, or posed as the legitimating principle of a nation-state. Yet in the case of Li Dazhao, the most prominent significance of civilization lies in the fact that it is a critical category to interpret and to change the world. For him, universality and particularity related to each other in a dialectical way, and the genuinely universal civilization in the 20th century could only arise from crossing the barriers of and fusing the various cultures/ civilizations from the East and the West. It was through the vision of the “third civilization” that he first discovered revolution as an alternative. Still, given that his conception of universality was grounded on a specific and culturally- bound cosmology and that he never confronted the substantial problem of how to assimilate Eastern and Western civilizations into a harmony whole, the civilizational ideal about the unity of soul and body that he proclaimed for the future is oftentimes hard to be reified. He thus left the question unanswered: in the process of a revolution, what resort would there be to prevent the ideal from being reduced into a tool of political mobilization
Postal Voting Reform under the Blair Government, 2000-2007
No full text1997年英國工黨重新執政，隨即推動系列政治改革，改進投票方式不久成為改革的重點之一，也是這篇論文探討的主題。投票率走低的趨勢是西歐國家過去幾十年來共同的問題，工黨政府將提高投票率視為健全民主發展的目標。布萊爾政府希望藉由增加投票的便利性，以提升投票率。工黨政府於2000年取消通訊投票的條件限制，允許申請式通訊投票（postal voting on demand），即選民不需附據理由即可申請，使通訊投票成為投票方式的一種，同時也在地方選舉進行不同投票方法的測試。本文從2000年工黨政府積極推動投票改革為起點，探討其如何從申請式通訊投票，試圖逐步在地方選舉推動全面性通訊投票（all postal voting），後因2004年發生選舉舞弊事件，再轉回申請式通訊投票的過程。本文同時分析英國選民日漸喜愛通訊投票，對英國選舉的影響。After returning to power in 1997, the Blair government began to pursue a series of political reforms. Before long, improving the postal voting system became a key focus.Voter turnouts had been falling throughout Western Europe for several decades, and the Labour government regarded the raising of turnouts as a way to develop a healthy democracy. The Blair government hoped to achieve this by making it easier to vote. In 2000, the Labour government eliminated various restrictions on postal voting by allowing postal voting on demand. From this time forward, postal voting became one of the possible ways to vote, and pilot schemes were carried out at the local level to test different voting methods.The present article will focus on the Labour government’s active efforts from the year 2000 to reform the voting system. I will examine how the government introduced postal voting on demand, and then attempted to gradually introduce all-postal voting in local elections before reverting to postal voting on demand after the occurrence of voting fraud in 2004.The present paper also analyzes how increasing public support in the UK for postal voting is affecting elections there
Three Theses on the Philosophy of Three Theses on the Philosophy of Ruling in Su Che’s Laozi Jie Ruling in Su Che’s Laozi Jie
No full text經典、思想與現實政治的對話，從來不是單一與因果式的路徑，尤其是不同學術集團、思想變動的轉折處以及不同的政治格局三個條件，同時並存且相互激盪時。蘇轍的《老子解》呈現出結合儒道釋三家基本內蘊的書寫形式，正是北宋思想轉折的一個產物，在表面以儒學為基準的基調之下，這種透過精英獨特且再造傳統的特有注解文本，一定程度地接收了重玄思想關於儒道釋思想轉詮的成果，並且，因應政治場域中的緊張對立，開創了一個兼涉現實政治與信仰詮釋的思維，這使得在現實政治的關懷之外，同時也增加了往宗教國度的移動向量。本文企圖透過文本的閱讀與解析，從中透顯出蘇轍的《老子解》的思想（包括了道之論、性之論與治理之論）以及?藏在思想背後的一些時代性與特色。而文學傳統、反映古人之道的「文」以及普世的價值，這三個議題在宋初的古文運動、注解經典的活動以及道學作為普世價值的形塑運動中，很有層次地展現，構成了所謂的「國家與士紳雙重支持下的文明擴張」，我們在蘇轍的《老子解》中也讀到了這樣的趨勢。This article deals with the internal philosophicalcontext of Su Che’s (蘇轍)
Laozi Jie (?子解). My thesis argues that Taoist thought, and in particular the
thought of Laozi, has its own axial development when treated as an intellectual
community which interacts with other intellectual or religious communities such as
Taoism,Buddhism and Confucianism. Thesefour communities not only compete
with each other in political domain but also in other spheres. This article examines
the position of Laozi Jiein the intellectual history of the Northern Song Dynasty and
discusses the epistemological with ontological understandings found in the text. It
argues that the “revivification of nature” (?性) is central to Su Che’s philosophy.
The article also deals with the issue of hierarchal ranking of political and religious
affairs. When political discourses interacted with or intervened in religious affairs,
new forms of thinking emerged. Laozi Jieconveys the internal essence of political discourses of Taoism, Taoist
religion, Buddhism and Song-Ming Confucianism (宋明儒學). Through textual
analysis, the internal thought of Laoziand several commentaries ofLaozireveal
themselves. Latent connectionsbetween the Mysticism School, Double Negation
School and Song-Ming Confucianism also appear. The content ofthis text lies
hidden and latent, and is not only philosophical but also intellectual and political in
nature. It forms a central part of the process ofstate formation and the rebuilding of
public civilization in the Northern Song Dynasty
