560 research outputs found
Wu Tai Shan as Sacred Site: The Formation and Development of Buddhist Sacred Mount Worship in Medieval China
No full text五臺山由於其自然環境，最晚在北朝時期，即被視為適合修行的靈地。北朝時期，已為區域信仰中心的五臺山，時有僧人入山修行，並多以禪修頭陀行為主，反映北朝禪修風氣之盛。然此時期的五臺山並非僅有佛教信仰，還兼有神仙色彩，說明當時佛教與神仙信仰並存發展的現象，亦展現於五臺山中。北朝時期雖已將《華嚴經》〈菩薩住處品〉所云清涼聖地與五臺山相比附，但此時五臺山佛教的發展自有特色，並尚未在文殊道場的影響下發展。 在唐初的宗教政策之下，五臺山多少受到官方的注意與支持。在此發展趨勢中，五臺山與《華嚴經》中所言文殊清涼道場的連結，也成為推動華嚴信仰的一環。在武則天的支持下，五臺山與文殊清涼聖境的連結受到君主的認可與支持，五臺山的發展就此開始與其為文殊菩薩人間道場的說法相連結，不再是兼具神仙色彩的佛教修行靈地。然此階段五臺山佛教寺院與僧人的活動，仍可清楚見到此地尚處初興階段的痕跡。無論是寺院規模，或是僧人活動，均說明自北朝以降至武則天開始重視之間，五臺山的建設與發展並不特別興盛，主要以配合禪修、頭陀行而立的蘭若、石窟寺為主。 五臺山文殊道場在武則天的支持之下由初興而奠基，至玄宗、代宗二朝，在君主推動護國密教的影響下，在密教之中扮演重要護國角色的文殊菩薩轉而成為君主大力支持崇信的對象。在武周時確立以文殊菩薩道場為核心價值的五臺山，於代宗時期受到君主的大力支持，成為密教文殊信仰發展的一環。 在此氛圍之下，五臺山雖因密教文殊信仰受到重視，但山中佛教的發展並未全然轉向密教法門。除了代宗大力建設的金閣寺外，其他寺院也在此大受支持的階段，全力發展。除此之外，諸多於五臺山發生的神異傳說與經典中文殊好化現以智慧教化的形象完全結合，求見文殊以獲得智慧，得入化寺親聞佛菩薩說法，乃至於接受菩薩點化以使修行更上一層等祈求，使得入山巡禮成為五臺山信仰最重要的信仰活動。 五臺山佛教在入山巡禮者日益增多的情況下，獲得更多的支持。包含山中寺院與僧人所受的供養，以及漸有高僧入山駐錫修道，均使五臺山佛教極具規模，不但有作為義理傳播中心的寺院，有名僧駐錫其中講經傳法，還有諸多施主供養佈施。在此基礎之上，五臺山不僅因其為文殊菩薩道場而興盛，更成為佛教傳播的重心。 在性質轉變、規模完備之後，德宗以降至文宗時期，可謂唐代五臺山信仰發展的鼎盛時期。此時的五臺山已成為佛教信仰者共同崇信的聖山道場，具有重要的地位。在此影響力下，君主與國家除了持續支持建設，並以之為國家的行香道場以外，更在五臺山設置國家戒壇，使五臺山成為全國僧眾受戒依歸之所，在佛教界中具有崇高地位。除了國家以規範強調五臺山的地位外，清涼聖境作為菩薩化現人間的特殊場域，吸引更多信眾入山巡禮。入五臺山的交通路線中以及山區之中各臺之間的普通院，即是入山巡禮者休憩飲食的場所，顯見此時期入山巡禮風氣之盛，入山信眾之多，以致有此需求。於此階段，山中寺院規模龐大，僧團規制成熟，以致於官方必須針對五臺山的特殊情況，另外設置專屬於五臺山的僧官體制。 不過，受到君主與官方的重視與依賴，也導致五臺山在會昌法難中成為政策執行的指標，因而受到嚴重的破壞。武宗朝後，宣宗雖多次支持興復五臺山佛教，但在晚唐中央勢黜，政治社會動亂的情況下，五臺山佛教的發展自然已大不如前。然而已然確立的聖山信仰，並未因此而消失。相對於動亂頻仍的關中、河北與江南地區，五臺山所在的山西北部相對穩定，加上為佛教傳播圈認定為聖山道場的地位，使得五臺山成為唐末五代時期北方僅存的佛教重鎮之一，此由五臺山僧長職位的穩定傳承可以得見。 北宋初年，宋廷雖統一全國，但北邊卻有遼朝與之相抗。五臺山位處山西北部，便成為宋遼邊境。位處邊境的五臺聖山，由於政治形勢與戰略位置，扮演著雙重角色。一是延續中古時期以來確立的聖山地位，一是成為邊防後備的重要據點。雙重角色使得五臺山受到的關注與重視，除了信仰功能之外，更增加實質的防邊功能。於此階段，五臺山的聖山地位雖已成定論，然聖山信仰與五臺山佛教的發展，卻無法不受到政治社會變動的影響。 中古時期逐漸形成的五臺山聖山信仰，至宋以下，逐漸影響其他佛教聖山的出現。中古時期五臺山聖山信仰的形成，最重要的意義在於開啟中國佛教傳播與信仰的新面向。「聖山」不同於容納多寺的名山或宗派本山，整個區域被視為一體，成為信仰的根據與信仰實踐的載體。在五臺山聖山信仰中，文殊菩薩是信仰的對象，與文殊菩薩化現相關的諸多聖跡是信仰傳播的輔助媒介，五臺山寺院與僧人是聖山信仰發展的基礎，入山巡禮則成為聖山信仰最具特色的信仰表現。而清涼傳的撰成，可謂此一信仰的輔教之書。 據筆者所論，中古時期五臺山文殊信仰的發展，或許能在前人對於佛菩薩信仰的討論之外，另闢蹊徑。特別是有別於其他信仰方式的巡禮活動，在原始佛教的聖跡巡禮與中國山岳信仰傳統之間的承續與創新。在五臺山聖山地位確立之後，其他人間菩薩道場逐一興起，開展出佛教典籍所述之外的信仰方式，特別是極樂淨土與人間道場的比附與相應。就中，或可為觀察中古時期佛教發展與政治社會關係的另一課題與面向。Wu Tai Shan was named the best spiritual place for worship since not later than Northern Dynasties due to its natural environment. In Northern Dynasties, Wu Tai Shan had become an regional religion centre. Many monks visited it to worship; most of them worshiped dhūta, it showed that worship was popular in the period. However, there were not only Buddhism but also celestial legend existing in Wu Tai Shan at the time, it reveals that the phenomenon that both Buddhism and celestial brief existed and developed are also found in Wu Tai Shan. Although Wu Tai Shan was compared with so called Mañjuśrī’s Sacred Sites, which was mentioned in Avatamsaka Sutra, it developed its Buddhism uniquely without being influenced by Manjusri’s Sacred Sites at the time. Wu Tai Shan was noticed and supported by authority due to the religious policies at the beginning of Tang Dynasty. With the trend of the development, Wu Tai Shan was associated with the Mañjuśrī’s Sacred Sites named in avatamsaka sutra; this also became a link of facilitating the brief of avatamsaka sutra. By the support of Wu Zetian, the association between Wu Tai Shan and Mañjuśrī’s Sacred Sites was admitted and supported by the Emperor. Hence, the development of Wu Tai Shan started to be associated with a statement, which Wu Tai Shan was the Sacred Sites of Bodhisattva Manjusri in the world of mortals. Nevertheless, it can be clearly seen that Wu Tai Shan was in the initial stage of flourish from the activities of temples and monks in Wu Tai Shan. Both the scale of temples and activities of monks illustrate that the development of Wu Tai Shan was not particularly flourishing in the period between the surrender of Northern Dynasties and raised attention of Wu Zetian. At that time, it simply concentrated on cooperating with aranya and Cave Temp, which were established to worship dhūta. During the dynasties of the T''ang Emperors Hsuean-tsug and Tai- tsug, due to the influence generated by promoting the Esoteric Buddhism of protecting the kingdom by emperors, Manjusri’s Sacred Sites in Wu Tai Shan transformed its role from Bodhisattva Manjusri, an important role in Esoteric Buddhism, to an objective respected by the Emperor. During the rule of Wu-chou, Bodhisattva Manjusri Sacred Sites was confirmed as a core value of Wu Tai Shan. Later, Wu Tai Shan obtained great support from the Emperor and became a part in the development of Esoteric Buddhism. Although Wu Tai Shan obtained attention by Esoteric Buddhism Manjusri brief, its development of Buddhism did not thoroughly transfer to the principle of Esoteric Buddhism. Beside Chin-gé Temple built by the T''ang Emperor Tai- tsug, other temples also strongly developed in this stage. In addition, various myths happened in Wu Tai Shan matched up the classic image of Bodhisattva Manjusri that he likes to wisely impel and reform people by incarnation. The demands including bagging a meeting with Manjusri to obtain wisdom, entering the temple to learn preach from Bodhisattva in person and even accepting cultivation from Bodhisattva to make Buddhist practice upgrade etc. all made pilgrimage become the most important activity of worship for Wu Tai Shan belief. With the increasing number of pilgrims, Wu Tai Shan acquired more support, including that temples and monks obtained supply and the number of eminent monks who intended to settle down in Wu Tai Shan to worship was growing. As a result, the formation of Buddhism in Wu Tai Shan became greater; it did not merely possess promotion centers of Buddhism and famous monks, who was willing to stay and preach, but also much material support by followers. As a result, Wu Tai Shan was flourishing by Bodhisattva Manjusri’s Sacred Sites; meanwhile, became a key role of promoting Buddhism. From the period between T''ang Emperor De-tsug to Wun- tsug, it can be called the heyday of religion in Wu Tai Shan since the nature changed and the development was completed. At that time, Wu Tai Shan had been the Sacred Sites of Sacred Mountain, which was respected by Buddhist followers. It was influential and significant. As a result, the Emperor and the authority continuingly supported to develop it; they made it the national prayer Sacred Sites. Moreover, they also built a national chancel there to make it the place where monks from everywhere in the country could take precepts and stay. It possessed a grand position in Buddhism. Beside the position of Wu Tai Shan which was emphasized by the authority through legislation, it is where Bodhisattva incarnated, was another motivation to attract more believers to visit. The Pu-tong-yuan（普通院）, which located on the way to Wu Tai Shan and between every mountain, were the places where pilgrims could stay and rest. This situation reveals that the popularity of visiting Wu Tai Shan; numerous pilgrims brought up the demand of setting up the places. In the stage, the scale of the temples was great; the system of monk organizations was mature. Therefore, the authority had to organize a special rule and system to manage monks particularly for Wu Tai Shan. However, the Emperor and authority’s respect and dependant also made Wu Tai Shan become the target of policy execution in Huichang Persecution of Buddhism and hence suffered serious destroy. After the dynasty of the T''ang Emperor Wu-tsug, although Syuan-tsug strongly supported to rebuild the Buddhism in Wu Tai Shan, the development of it had declined at the time due to the decay of emperor’s power in late T''ang dynasty and the disorder of the politic and community. Nevertheless, the built religion of the Sacred Mountain did not disappear for this reason. Comparing with Middle Period（關中）, Hebei area（河北） and the South area of the Changjiang River（江南）, where the political situation was rebellious, the North of Shanxi（山西）, where Wu Tai Shan was located, was relatively stable. Furthermore, the Buddhist community admitted the position of the Sacred Sites in the Sacred Mountain. As a result, Wu Tai Shan became the only existing Buddhist centre in the North during the rule of the late Tang and Five Dynasties。This situation can be inferred from the stable inheritance of the master monk in Wu Tai Shan. At the beginning of Northern Song Dynasty, although the government of Song governed the entire country, there was still the Liao Dynasty against it in the North. Wu Tai Shan was in the North of Shanxi（山西） and became the boundary between Song and Liao. Due to the position of political strategy, Wu Tai Shan played double roles. One was the Sacred Mountain convinced since medieval China; one was the important point of frontier defenses. These two roles brought Wu Tai Shan much attention. It possessed not only religion but also the function of defense. In this stage, the position of Wu Tai Shan had been established firmly; however, the religion of the Sacred Mountain and the development of Buddhism in Wu Tai Shan could not avoid the influence caused by political and social changes. he religion of Wu Tai Shan, which developed since medieval China, increasingly affected the appearances of other sacred mountains. The most important meaning of the religious development in Wu Ti Shan during medieval China was to start promoting Chinese Buddhism and to point out a new direction of religion. The Sacred Mountain, was different from those who contained many temples or who possessed its own faction, was seen a unity and became the carrier of religious resource and execution. In the religion of Wu Tai Shan, Bodhisattva Manjusri was the target of the brief. The myths relative to the incarnation of Bodhisattva Manjusri were the media of promoting the religion; the temples and monks in Wu Tai Shan were the foundation of developing the religion in the Sacred Mountain, and pilgrimage was the most characteristic representation of the religion. The edition of Qingliang-zhuan（清涼傳） can be called the references of the religion. According to the author’s research, the development of Manjusri religion in Wu Tai Shan during medieval China could probably be researched deeply beyond the previous discussion about Bodhisattva. Especially for those religious activities different from other religions, which related to the inheritance and innovation between the pilgrimage of original Buddhism and traditional brief in Chinese mountain. After the position of Wu Tai Shan convinced, other Sacred Sites of Bodhisattva in the world of mortals started growing and developing other briefs different from what Buddhist records mentioned, especially those briefs related to Pure Land and the Sacred Sites in the world of mortals. In the research process, it could be another issue and direction to observe the relationship between Buddhist development and politic and society.第一章 緒論 1一節 研究動機 1二節 研究回顧 4三節 文獻分析 18四節 研究討論 23二章 北朝時期——五臺山的崛起 29一節 南北朝時期文殊信仰的發展 30、 留住人間的智慧文殊 31、 文殊化現與信仰的傳布 34、 《華嚴經》中的清涼聖境 39二節 北朝時期五臺山的發展 42、俗世要地 42、神仙紫府 44、佛教道場 50、清涼聖境 59三章 隋至武周時期——文殊道場的形成 63一節 政教關係與文殊道場的形成 64、 高宗以前的佛教政策與五臺山 64、 武氏政權與《華嚴經》 73、 文殊道場的形成與建設 78二節 文殊道場與佛教經傳 83、 《古清涼傳》的撰成與五臺山信仰的初興 83、佛陀波利入五臺山傳說的出現 85三節 規模初具的五臺山佛教 94、 建置尚簡的寺院 94、 持經修禪的僧人 100、 初興的巡禮活動 106四章 玄宗至代宗時期——聖山地位的確立 119一節 玄宗至代宗朝的佛教政策 120、 玄宗朝的政教關係 121、 代宗朝政教關係的轉變 130二節 文殊信仰的轉變與五臺山 136、 玄宗、代宗朝的文殊信仰 136、 國家文殊信仰的興衰 148、文殊聖山信仰的確立 158五章 德宗至文宗時期——聖山信仰的興盛 167一節 官方的重視與管制 168、 國節行香 168、 官方戒壇 173、 專置僧職 176二節 五臺山佛教與信仰活動 184、 寺院學風與性質 184、 五臺山信仰活動 199三節 五臺山信仰的傳布與影響 211、 《佛頂尊勝陀羅尼經》的傳布與五臺山信仰 211、 域外的五臺山信仰 220六章 晚唐至宋初——邊境聖地的維繫 231一節 變動中的五臺山 231、 會昌法難及其後的五臺山 232、 位處邊境的五臺山 241二節 五臺山佛教的維繫 248、 僧綱承繼與佛教發展 248、成為邊地聖境的五臺山 254三節 聖山信仰的延續與傳播 263、敦煌地區的五臺山信仰 263、 地位不墜的文殊聖境 278、 圓仁與成尋所見五臺山的變遷 283七章 結論 287、中古時期聖山信仰的形成與發展 287、五臺山巡禮活動的意義 290、中古佛教聖山信仰的特點及其意義 292錄一 中古時期入五臺山僧人錄 297錄二 唐代五臺山寺院分佈示意圖 311引暨參考書目 31
[[alternative]]Relevant Research of the Lifestyle and Quality of Life of the Elderly in Taiwan Community
No full text[[abstract]]The main purpose of this research is to find out about the relationship between lifestyle and quality of life of the elderly in Taiwan. It also focuses on the factors that influence quality of life. The materials are based on the data of the Nutrition and Health Survey of the elderly in Taiwan 1999-2000, and the number of samples amount to 1937 elderly over 65 years old. The result of study shows that the health status of elderly is quite well. Their diet is usually rice, noodles, vegetables, and fruits. According to the factor analysis, there are five dietary patterns: desserts, healthy food, meat、fish and milk, soybean food, coffee and egg, which explains 50.11% of the variation. Physical activity and sleep quality are in the middle level, and addictive behavior is not serious. For the qulaity of life, the highest is body pain and social function; the lowest is general health and vitality. According to the cluster analysis, there are three kinds of lifestyle. The first is that they always eat a lot of different kinds of food. Their health is better; the sex drive of males is higher; the average age is younger; the education level is higher; having job experience is higher; living with a spouse is more likely and their ecnonmic status and quality of life is better. The second is that they always eat very few kinds of food. Their health is worse; the average of males and females is half and half; the average age is older; the education level is lower; having job experience is lower; living with a spouse is lower and ecnonmic status and quality of life is worse. The last lifestyle is that they like to eat the desserts, demography variation, health status, and quality of life are between the other two kinds of lifestyle. The directly influencing factors for high quality of life are categorized as follows: the difference in the male's population; lower age; higher education; having job experience and having enough money for retirement. The health status is better, the quality of life is higher. Healthy dietary; physical activity and good sleep result in better quality of life. The health department should improve the health status and lifestyle as a key point, when they makes a plan for improve the elderly quality of life. They should consider the female first, then age, the education level, the job experience and ecnonmic status.
A study of Lie Xian Zhuan and Lie Yi Zhuan
No full textLie Xian Zhuan is representatives of the early story of Immortals class; Lie Yi Zhuan is Wei-Jin and South & North Dynasties\ue2s early Zhiguai's Novels. This thesis is focused on Research the books's author , Year of publication and table of contents ,discuss about the witchcraft from Pre-Qin Dynasty to the Wei Jin Dynasty. By research Lie Xian Zhuan and Lie Yi Zhuan 's contents, can probe the differences between both's background and witchcraft
Rubus tsangii Merr.
No full text<p> <b>49.</b> <i>Rubus tsangii</i> Merr.</p> <p> (Rosaceae) in Lingnan Sci. J. 13(1): 28. 1934. TYPE:— CHINA. Guangdong: Zengcheng, Nankun Shan, 15 April 1932, <i>W. T. Tsang 20246</i> (holotype: NY 00429720 image!; isotype: A 00040756 image!).</p> <p> The name <i>Rubus tsangii</i> Merr. was validly published with only one gathering “ <i>W. T. Tsang 20242</i> ” in NY cited in the protologue (Merrill, 1934a), but no specimen with this collecting number exists in NY. However, a specimen of <i>W. T. Tsang 20246</i> with the author’s written lable was annotated as “ TYPE OF: <i>Rubus tsangii</i> Merr. ” and matches all other details in the protologue. Therefore, the erroneous collecting number in the protologue is to be corrected.</p>Published as part of <i>Lin, Yun, Bi, Hai-Yan, Sun, Jun & Sun, Qian, 2023, Correction of collecting number errors in the protologues of sixty-four taxon names from China, pp. 261-270 in Phytotaxa 613 (3)</i> on page 268, DOI: 10.11646/phytotaxa.613.3.5, <a href="http://zenodo.org/record/8345323">http://zenodo.org/record/8345323</a>
[[alternative]]The research for promoting the ability of proposition-posing in the dynamic geometric environment
No full text數學系
非營利組織推展成人教育之研究-以社會大學為例
No full text[[abstract]]隨著經濟與社會快速變遷，民眾學習需求日增，如何利用民間資源來推展成人教育
，是值得研究的課題。
目前，有關非營利組織推展成人教育的情況，在國內尚未有深入的研究。因此本研
究以「非營利組織推展成人教育之研究--以社會大學為例」為題進行研究，採取質
化研究取向，以實地觀察和訪問做為研究方法 獲得下列結論和建議:
1 、非營利組織成立的過程是艱辛的: 社會大學在一無所有的情況下，以其獨特而
順應時代潮流的成人教育理念，贏得許多社會人士的支持，因而奠定了基礎。
2 、非營利組織重視目標確認: 社會大學以其組織目標及當前的成人教育需求，做
為發展課程之依據 但必須避免過多的課程變動，造成資源的浪費。
3 、非營利組織策辦活動有其原則: 社會大學以對組織的期許及創辦人對教育的理
想，形成其設計成教活動時的原則。
4.非營利組織的經營應有其策略: 不強調利潤的非營利組織，必須在為群眾謀取最
大福利，與維持組織基本營運之，取得一個平衡點。
5 、非營利組織的發展應不斷檢討與修正: 成人會隨時代變遷而有不同的教育需求
，因此成教機構應該不斷修正與改進，以提供學習者最佳的學習方式。
二、建議
[1] 對社會大學的建議
1 、落實教育資源的共享: 以便能充份運用社會資源。
2 、擴大經費籌措的來源: 以提升成教活動的品質。
3 、修正領導的策略: 以凝聚組織共識及增加團結力量
4 、調整人力的管理: 應充份運用專業人才及志工。
5 、開辦網路教學:多吸取相關資訊以免事倍功半。
[2] 對非營利組織的建議
1 、把握成立契機: 需各方面有利條件約充份配合。
2 、恪守組織宗旨: 是組織賴以生存和發展的依據。
3 、整合相關資源:以促使資源的有效運用。
4 、注意學術研究:以有效配合成人教育的發展趨勢。
[3] 對政府主管單位的建議
1 、訂定獎勵辦法: 以便能激勵文教基金會。
2 、協助人才培訓: 以解決民間組織專業人才的不足。
3 、辦理績效評鑑:以做為非營利機構改進的準則。
[4] 對後續研究的建議
1 、對社會大學各分部做區域性研究: 以了解成人教育的區域性差異。
2 、與國內其他文教基金會做比較研究: 以了解不同的非營利機構推展成人教育之
異同。
3 、與國外推行成人教育約基金會做對照研究: 對照國外的文教基金會以截長補短
。
4 、進行全國非營利組織推展成人教育之量化研究: 以便形成可以普遍推論的通則
。
總之，從社會大學推展成人教育的情況中，顯示非營利組織在推展成人教育方面，
已有相當堅實的基礎，只要能儘量突破各方面的限制與障礙，以及加強非營利組織
間的連繫，必定可以為成人教育開拓更多的管道，改善國內成人教育的整體環境。
Lin Zexu and Water Conservancy of Huang-yun region in Henan and Shandong Provinces:Discussion on the Role of Dynasty,Government and People
No full text本文以林则徐任职河东河道总督期间的水利实践为中心,考察林则徐与豫、鲁黄运地区水利工程的修建、维护和运作情况,进而讨论在影响国家利益的水利工程运作中,王朝、官府与民众之间的关系。文章认为,豫、鲁黄运地区的水利工程,因为直接关系到漕运的利弊得失。因此,无论是水利工程的修建,还是水利工程的日常管理,这一地区的水利工程都表现出较强的官方意识行为。林则徐任职河道总督期间,由于林则徐的身体力行,致使这一情况被进一步贯彻执行。文章认为学术界在考察水利社会中的国家、官府与民众之间的关系时需要注意复杂性、多元性和特殊性。This thesis examines Lin Zexu and water conservancy of Huang-Yun region in Henan and Shandong Provinces,discussing the role of dynasty,government and people.Because it is directly related to"Caoyun",the article believes that the area of water projects has shown strong official acts of consciousness.As the governor,the situation Lin Zexu faced was more obvious.When investigating the relations among dynasty,government and people,the author thinks that the academy needs to pay much more attention to the complexity,diversity and particularity at this point.2010年国家社会科学基金项目(批准号:10CZS041); 2011年中央高校基本科研业务费专项资金项目(项目编号:2011221002); 2012年福建省高校杰出青年科研人才培育计划项目资
Stage Design of\ue3Die Zauberflote\ue3-Stage Design Project
No full textAbstract
\ue3\ue3\ue3Creative discourse opera \ue2Die Zauberfl\uf6te\ue2 (\ue2The Magic Flute\ue2) is my experimental subject, and it represents modern aesthetic style shown in the theater design. This opera contains two acts and 13 scenes, and the stage design target is National Theater. The reason \ue2Die Zauberfl\uf6te\ue2 has become my subject is because of its vivid story content, distinctive characters, and the stage background of the magical world, which is welcome by all ages. From the aspect of musicology, music style of \ue2Die Zauberfl\uf6te\ue2 is lively, cheerful, and highly acceptable. Overall, choosing \ue2Die Zauberfl\uf6te\ue2 giving author more freedom on imagination.
\ue3\ue3The first step was to make sure motivation and purpose, and setting creation target. The second step was to showcase my creative experience. After collecting background information and analyzing content of \ue2Die Zauberfl\uf6te\ue2, I decided to use \ue2The Magic Flute\ue2 as the basis of this design creation. The last step was to decide the focus of this theater design, and the Repeated Image and serigraphy in 20th century aesthetic style are the creation manifestation used in this work.
\ue3\ue3In this thesis, we intend to reinterpret stage design by using modern aesthetic points of views, and it contains stage deign chart, Creation range includes stage design, stage technical drawings, lighting simulation, apparel design ...etc. We expect the performance and achievement of this work could develop furthermore in the future, and make more modern aesthetic expression fulfilled in theater design
[[alternative]]Morphological and taxonomic studies on five species of
No full text[[abstract]]芽枝黴屬（Blastocladia）為一群特殊的水生真菌，主要腐生於半停
滯或緩流淡水水域中的沉浸果實或腐木，於表皮上形成波狀菌突（crisp
pustule）。 臺北市及雲林縣六處水池中，共分離純化出芽枝黴屬五種：
布寧芽枝黴 （ Blastocladia pringsheimii Reinsch ）、 厚芽枝黴
] Blastocladia incrassata Indoh ）、纖細芽枝黴（ Blastocladia
gracilis Kanouse ）、 斯帕羅芽枝黴（ Blastocladia sparrowii
(Sparrow) Indoh） 及芽枝黴（Blastocladia sp.）。 除布寧芽枝黴外，
其他均為臺灣新記錄種，並為新純化種。
Members of the genus Blastocladia are a group of distinct
aquatic fungi， predominantly saprophytic on submerged fruits
and rotting twigs in semi-stagnant or slowly flowing fresh water
on which surface formed crisp pustules. It was successfully
cultivated and examined ， and identified five species of
Blastocladia from Taipei and Yun-lin county. They are namely
： B. pringsheimii Reinsch 、 B. incrassta Indoh 、B. gracilis
Kanouse 、 B. sparrowii （Sparrow） Indoh and Blastocladia. sp.
]unidentified）. All above species are described as new
record to Taiwain and obtained new axenic culture strains to
the taxon （Fungal Flora） except B. pringsheimii.
Members of the genus Blastocladia are a group of distinct
門診糖尿病個別衛生教育計劃之評價研究
No full text[[abstract]]為了建立一套適用於門診糖尿病醫療照護之衛生教育計劃。本研究以某私立教學醫院
之糖尿病個別衛生教育計劃進行評價研究，主要採目標評價模式評估自測尿糖、運動
、服藥、飲食四項自我照護行為的改變情況並進一步探討四項自我照護行為和血糖值
間的相關。
研究對象以民國七十七年十一月至七十八年一月間至此醫院新陳代謝科門診看病共完
成研究之９４位口服降血糖第二型病患，經隨機分派為實驗組４７人，對照組４７人
。實驗組病患接受由醫師、營養師、公共衛生護士組成之醫療團隊進行五次個別衛生
教育一內容注重和病患溝通以了解其控制疾病的困難處、輔導正確觀念並採行為改變
技術加強自我照護行為養成；對照組僅接受一般門診治療、給予糖尿病衛教單張。
研究結果：（１）由衛生教育介入改變效果發現實驗組於糖尿病照護知識、態度、行
為、自糖值方面均優於對照組且呈現顯著差異，但體重變化兩組並無顯著不同。（２
）由臨床標準評價效果亦如是；唯計劃結束後，實驗組病患之驗尿糖作記錄、運動頻
率、強度、食用主食量、肉類量、青菜量等行為平均得分尚未達臨床標準之可接受值
。（３）觀察四項照護行為和血糖值間相關，發現自測尿糖、服藥、運動、飲食等遵
從愈理想血糖下降愈多。由此可見此四項行為乃病患必須遵從的。
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