21,687 research outputs found
Challenging Chuang-Tzu :A Study on Kuo-Hsiang's Interpretation of Chuang-Tzu
No full text 本論文不同於一般學術史的研究，不從外在的學術發展或思想源流探討郭象的《莊子注》，而是單純從《莊子》文本的內部考察郭象注釋《莊子》的方法及其意義。 本論文第一章，討論問題意識與研究方法。筆者認為，如果想深入了解郭象為何會作出這樣的注釋，就必須了解「郭象眼中的《莊子》」為何；只有儘可能站在郭象的角度設想，才能明白他如何閱讀《莊子》，進而體悟他如此作注的理由何在。 本論文第二章，討論郭象的「寄言解讀法」。「寄言」，郭象用以說明不可將《莊子》中的某些內容信以為真，而當察其寫作之意圖何在，才能得到真正的「莊生之旨」。郭象將《莊子》一書中比較荒誕無稽的內容、及批判聖人的內容，視為「寄言」，並透過三種解讀模式的交互使用，指出《莊子》之本旨並非出世思想，亦非詆譭聖人，而是「涉俗蓋世」之談。 本論文第三章，討論郭象的「詭辭辨證法」。「詭辭」，指的是不合乎一般邏輯常識的語言表達方式。郭象認為，《莊子》之所以運用「詭辭」進行寫作，是以解消二元對立的思維為目的，以期讀者領悟「無對」的思維，以實現一「萬物獨化」的和諧世界。 本論文第四章，討論郭象的「篇章統貫法」。《莊子》一書共有三十三個篇章，各篇主題不同，有些內容亦有衝突存在；郭象為了解消這些可能存在的文意衝突，並將各個主題儘可能縮限為同一主旨，採用了「以莊解莊」的方法，為《莊子》形構出一個首尾完整且環環相扣的思想體系。 本論文第五章，全書綜論，探討「郭象眼中的《莊子》」，作出了三點總結。This study is different from common studies of Chinese academic history, which discuss Kuo-Hsiang''s Commentary on Chuang-Tzu from the perspectives of Chinese academic development or the origin of thoughts. On the contrary, this study tries to explore the methods and meanings of Kuo-Hsiang''s commentary on Chuang-Tzu within the scope of the text in Chuang-Tzu. The first chapter of this study discusses the research questions and methods. From my point of view, if we want to know why Kuo-Hsiang made such comments on Chuang-Tzu, we have to understand Chuang-Tzu from Kuo-Hsiang''s perspectives. Only by putting ourselves in Kuo-Hsiang''s shoes can we realize the reasons of his commentary on Chuang-Tzu. The second chapter of this study discusses Kuo-Hsiang''s interpretation of the“implicit contents”（chi-yen寄言） in Chuang-Tzu. Kuo-Hsiang argued that parts of the contents in Chuang-Tzu are implicit; therefore, people should understand the intention of Chuang-Tzu''s writing in order to grasp his main ideas. Kuo-Hsiang regarded the contents that seem to be ridiculous, or the contents that criticize saints as the implicit contents in Chuang-Tzu. Through using three types of interpretation models, Kuo-Hsiang indicated that the main idea of Chuang-Tzu is neither to encourage people to become hermits nor to defame saints; on the contrary, it is“to engage in the world and care for people.”（she-su-kai-shih涉俗蓋世） The third chapter of this study discusses Kuo-Hsiang''s dialectics for the paradox in Chuang-Tzu. Paradox signifies the expression that is against logic and common knowledge. Kuo-Hsiang argued that the paradox in Chuang-Tzu is aimed at eliminating binary opposition thinking and anticipating that readers understand the concept of“non-opposite”（wu-tui無對） in order to accomplish a peaceful world that“all things on earth can grow and develop spontaneously.”（wan-wu-tu-hua萬物獨化） The fourth chapter of this study discusses Kuo-Hsiang''s method of integrating the chapters in Chuang-Tzu. There are thirty-three chapters in Chuang-Tzu, and each chapter has a different topic. Besides, conflicts also exist among contents of some chapters. In order to eliminate the existing conflicts and narrow down the topics, Kuo-Hsiang adopted the method of“interpreting Chuang-Tzu in light of the contents in Chuang-Tzu.”（i-chuang-chieh-chuang以莊解莊） He then formed an intact ideology that closely connects one chapter with another in Chuang-Tzu. The last chapter reviews the whole study and discusses Chuang-Tzu from Kuo-Hsiang''s point of view. The study comes to three conclusions in the end
Influence of collegiate youth career through the cultivation of non-profit organization : evidence from Tzu Chi Collegiate Youth Association
No full text碩士慈濟大專青年聯誼會（以下簡稱慈青）是由非營利組織（慈濟）在各大專院校成立的服務性社團，以「做就對了」的方式來培育大專青年具有社會責任及環保意識，來補充學校正規教育體系之不足。本研究主要探討慈青透過志工活動及生命教育的培育，對大專青年職涯規畫的影響。本研究先採用內容分析法，擷取2006年5月至2010年慈青活動新聞網的資料加以整理分析，藉以瞭解慈青活動內容及培育方向;再用質性研究的深入訪談法，訪問六位北區慈青學長會的學長姐及六位某大學慈青社的學生。第一階段採內容分析法將慈青活動內容整理後發現，慈青活動分為實踐活動及心靈活動，實踐活動佔56.75%，心靈活動佔43.25%，顯示慈青讓大專青年先對志工服務精神從心靈層面深根，再由活動實踐激發大專青年服務熱忱，但以活動比例來看慈青較偏重用做就對了的方式來培育大專青年。慈青實踐活動又分二區塊，分別為環保績效及社會績效，環保績效佔39.29%，社會績效佔60.71%，顯示慈青培育屬全面性，非單一區塊，以培育大專青年具備CSR及社會企業家所應具備的環境底線及社會底線。第二段階段採質性研究中發現，有41.67%的慈青希望回到慈濟志業體，有58.33%想至一般企業工作，但他們會利用其他時間做志工服務，顯示受過慈青培育會激發他們志願服務的熱忱。本研究的結果顯示，透過慈青的培育，加上證嚴法師「職志合一」的期許，大專青年入社會後大多繼續跟隨證嚴法師的腳步，部分是有固定的工作後，會利用假日當慈濟志工；部分則選擇進入慈濟志業體內服務。較不會以創業方式來改善社會問題，認為慈濟組織已很完善，若想解決社會問題就依循慈濟志業體;而對企業經營是否具備CSR不是考量因素，但企業雖可不具CSR，但絕不可違反社會道德規範，因個人會自動自發利用時間參與志工活動。國內雖有許多資料呈現慈青對大專青年生命意義及參與志工活動過程的研究，但就慈青的培育所產生的職涯規畫影響的研究卻尚未有所探討，因此本研究首先針對慈青活動對大專青年職涯規畫影響做初探研究，結果可供後續研究者參考。Along with economic development, enterprise operating activities brought the growing problem of environmental pollution and waste of resources. College youth is the future of our country, the concept of social responsibility should be woken up early. Tzu Chi Collegiate Youth Association is "just do it" attitude to nurture students with social responsibility and environmental responsibility to make up for the lack of family and school education. This study investigates the Tzu Chi college youth through the cultivation of Tzu Chi activities and life education, employment whether the concept of social responsibility or do a Social Entrepreneurs. This study used qualitative research in-depth interview, access six graduation and six students of Tzu Chi Collegiate Youth, explore participate the Tzu Chi activities whether affect their career planning or work attitude, try to understand the Tzu Chi activities whether change the attitude towards life of the Tzu Chi college youth. According to the results of the interview, four analytic structures were affirmed: 1. Tzu Chi activities affect or change the chi collegiate youth life； 2. Tzu Chi Collegiate Youth Association training collegiate youth； 3. Tzu Chi activities on the impact of college youth career planning or direction； 4. Tzu Chi activities on the discovery and discussion of the Tzu Chi college youth. According to the problem and interviews of this study analysis the results showed that Tzu Chi college youth through the Tzu Chi cultivation and Master Cheng Yen expectations unity of vocation, Tzu Chi college youth work planning for the future is vacations do Tzu Chi volunteers or into Tzu Chi vivo service. Tzu Chi college youth the cultivation by the Tzu Chi, Tzu Chi college youth want to follow Master Cheng Yen, do not want to do a Social Entrepreneurs and less likely to consider the business with corporate social responsibility. They think they will use the time to come back to participate in Tzu Chi volunteer activities.第壹章 緒論 1
第一節 研究背景與動機 1
第二節 研究目的 3
第三節 研究範圍與限制 4
第四節 研究流程 6
第貳章 文獻探討 8
第一節 非營利組織 8
第二節 慈濟基金會 14
第三節 慈濟大專青年聯誼會 19
第四節 社會企業家 23
第五節 企業社會責任 30
第參章 研究設計 39
第一節 質性研究 39
第二節 研究方法 41
第三節 個案簡介與訪談對象 45
第四節 訪談大綱規畫 47
第五節 研究的嚴謹與倫理 48
第四章 個案分析 52
第一節 慈濟大專青年聯誼會組織傳承及培育 52
第二節 受訪者的背景介紹 63
第三節 慈青對大專青年生活態度的影響 69
第四節 慈青的培訓對大專青年職涯的影響 73
第五章 結論與建議 78
第一節 研究結論 78
第二節 研究建議 81
中文文獻 82
英文文獻 85
附錄-問卷內容 90
表目錄
表1 慈青實踐活動表 58
表2 慈青心靈活動表 59
表3 營隊活動內容整理表 60
表4 慈青活動分析表 61
表5 受訪者基本資料表 63
圖目錄
圖1 研究探討設計 2
圖2 研究流程圖 7
圖4 企業之社會責任觀念發展階段 32
圖5 企業社會責任金字塔 32
圖6 三重底線原則 33
圖7 企業社會責任的四個面向觀 34
圖8 社會責任的三個層次 37
圖9 全球慈濟大專青年聯誼會組織架構圖 53學號: 799600332, 學年度: 10
The concept of peace in the Tao Te Ching
Get PDFThis thesis represents a first attempt to analyze Lao Tzu's main method of resolving the social and political problems in Ch'un Ch'iu and Warring States Periods. Lao Tzu, the founder of Taoism, suggested many solutions that could bring an end to the conflicts and to the ending of the disunity of China. Examples of these include the reform or abolishment of some ancient Chinese institutions as well as new principles for the enhancement and preservation of life. All these ideas were to become crystallised in Tao Te Ch'ing, which became an important religious text. In particular, the aspect of Lao Tzu's methods for solving the social and political problems of China in the Warring States Period needs more attention. In each chapter of the Tao Te Ch'ing there was a main emphasis on peace as the main method of developing social cohesion and as a cure to all fundamental human problems. Therefore, Lao Tzu's ideas about peace and his methods of solving the problems of the Warring States period are significant and from the main focus of the thesis
The concept of nature (tzu jan) in Kuo Hsiang and its antecedents
No full textKuo Hsiang (d. A.D. 312) stands at the threshold of a
major change in Chinese intellectual history. He is one
of the last great figures in the mainstream of Chinese
thought before the introduction of Buddhist ideas. He
also stands at the end of a half-century of lively
intellectual ferment, and might be seen as the capstone of
this mini-epoch. He is usually regarded as one who tried
to synthesize the polarities of naturalism and conformism
in the late third century. He achieved this synthesis in
part by using the term tzu jan, conceiving it as the most
fundamental reality knowable to man. Thus he borrowed a term
rich in meaning for the naturalists and built an ontology
which must have pleased the conformists in its approval of
societal structures.
The naturalists of the third century popularized the expression tzu jan through a revival of the study of the Lao tzu and the Chuang tzu. Yet in this pre-Han literature tzu jan is not a major concept, and it is certainly not merely on the basis of renewed interest in these texts that this expression became paramount in the third century. Rather the naturalists are heirs to developments in the Han dynasty, primarily the thought of the skeptical rationalist Wang Ch'ung
and that of the Huai nan tzu, a collection of Taoist writings
from the late second century B.C.
This is how the thesis is organized. In Chapter I the
problem is defined. There is a brief analysis of the term
tzu jan, showing some of its potential uses. It is then
compared with a Western concept of nature in which nature is
seen as virtually equivalent to law. All the occurrences of
tzu jan in pre-Han philosophical literature are analyzed and
two fundamental uses are discovered. First, since tzu jan
literally means "so-by-self", it may be used to indicate
independence. When applied to things cosmically universal, such as the Tao, tzu jan is a mark of a religious absolute. Secondly, when applied to creatures, tzu jan indicates the natural state of things, that is, creatures as they exist without interference from other creatures.
Chapter II deals with the literature of the Han dynasty. In the Huai nan tzu, there is a joining together of these two themes of pre-Han literature. The natural state of creatures is given the attributes of independence and reliability. Tzu jan became the indicator or guarantee of the more general Taoist understanding that the natural state of creatures is the means of gaining knowledge of the Tao. Wang Ch'ung added the idea that tzu jan also implied self-production. Wang made tzu jan an attribute of ch'i, the fundamental substance of the universe. Chapter III deals with the transition from the Han dynasty to the Wei-Chin period. The Taoist texts of the Hsiang-erh commentary on the Lao tzu and the T'ai-p'ing ching take the step of making tzu jan an attribute of the Tao itself, on a par with terms like void or origin. In the Wei-Chin period, Wang Pi used tzu jan to indicate the most fundamental characteristic or highest point of the realm of being. It is that in the realm of being which refers beyond itself to the realm of non-being, or the Tao. Juan Chi virtually substitutes the concept of tzu jan for Tao, making it the limitless, natural basis for all reality. Hsiang Hsiu also tried to make tzu jan an ultimate principle, but failed to reconcile the notion of self-production implied by tzu jan with the concept of Tao as origin.
Chapter IV deals with the thought of Kuo Hsiang. Kuo rejected the realm of non-being as the origin of reality. Being was seen as an entirely self-sufficient, self-existing realm. Although virtually rejecting the concept of Tao, Kuo Hsiang retained the Taoist sense of natural action as more fundamental than contrived action, viewing tzu jan as a virtual equivalent of cosmic law, the principle under which all reality operates.
Chapter V concludes the thesis, summarizing Kuo's dependence on the Han dynasty and proposing three theoretical patterns to understand Kuo. He is analyzed as both a skeptic and a mystic, and a general comparison is made between his type of thinking and the European theme of the a priori.Arts, Faculty ofAsian Studies, Department ofGraduat
The political role of the people's liberation army 1949-1973
Get PDFThis thesis is to study the political role of the People's Liberation Army from the approach of structure and function. The framework of the thesis consists of three major parts, first, the influence of Chinese traditional political culture on, and the formation of, the political role of the PL A; second, the influence of domestic political struggles and external military conflicts on the development of the political role of the PLA; and the third, the analysis of the transition of the PLA's political role from the structure and personnel arrangements of the CCPCC Within the above-mentioned three scopes, this thesis make a thorough discussion on the following: (1) The relationship between the structure of the PRC and the formation of the PLA's political role; (2) How has ideology influenced the army's political role; (3) What is Mao's viewpoint and his influence on the development of the army's political role; (4) What is the link between the army and the party, and how has this developed; (6) What accounts for the expansion of the PLA's political functions; (7) What is the influence of political factional struggles on the PLA's political role; (8) Is it political institution or military institution that controls the recruitment of the military elite; (9) What are the disparities between the military elite in handling international conflicts and what are their political considerations; (10) What is the Party's position in the army; (11) How have the Party’s important meetings and personnel arrangements influenced the rise and fall of the PLA's political role
[[alternative]]The Transpersonal Experience by Helping Others ---- one Tzu-Chi people as example
No full text[[abstract]]The Transpersonal Experience by Helping Others ----
one Tzu-Chi people as example
Hsiang-Ting Chen
Abstract
The purpose of this research was to explore the transpersonal experience in helping others through one Tzu-Chi people. This is a qualitative research. By using semi-structured interviewing guidances, the researcher performed one-by-one in-depth interviews twice, each time about two hours. Latter, the research used Moustakas’s phenomenological research methods to analyze data and perform results. The main results of this research are as follows :
1. In the co-researcher’s transpersonal experience, the wish of learning Kuan-Yin Bodhisattva’s spirits to love and benefit others guided all her movements.
2. Master Cheng-Yen presents mercy and wisdom as Kuan-Yin Bodhisattva. Cheng-Yen’s mercy touched the co-researcher, and wisdom helped her a lot.
3. Tzu-Chi people support and grow each other. Through their team-work, the co-researcher’s goal of helping others could be fulfilled.
4. In helping others, the co-researcher obtained growth and changes ---- the meaning and value of live been promoted. This supported her to help others continuously.
5. The co-researcher’s positive, diligent and modest learning attitude and serious, responsible working manners were the important factors which made the transcendence possible.
From above results, there are some important discoveries as follows :
1. In the transpersonal experience, self-growth and the transpersonal movement of helping others complement each other.
2. During the transpersonal experience, the self-autonomy guides person’s movement.
3. By helping people, individual’s body become more healthy, and his mind become more mercy, lighter and more abundant. The changes include body and mentality.
4. The factors which effects the happening of transpersonal experience could be summed up as below：believe factor, context factor and personal characteristics.
According to the results and discoveries of this research, the researcher provides some concrete suggestions in practice and future researches.
Investigation of 1~10 mol% SnO2-doped Bi2O3 as Solid Electrolyte
No full text本研究添加少量(<10 mol%)二氧化錫至氧化鉍中，以膠粒製程與固態反應法合成並進行性質分析。研究目的包括了解添加二氧化錫對於氧化鉍的導電性質、抗還原性質的影響，並釐清既有氧化鉍－二氧化錫相圖彼此間的相異之處。X光繞射儀與熱差分析儀被用於研究添加二氧化錫之氧化鉍(BSO)樣品的相變行為，此外進行了密度量測、掃描式電子顯微鏡觀察、兩點電極電性量測以及重量損失實驗，以測試BSO樣品的性質。由分析結果重新繪製了新的氧化鉍－二氧化錫相圖。BSO樣品基本上為α相氧化鉍與錫酸鉍(Bi2Sn2O7)的雙相混合樣品，唯有添加1 mol%二氧化錫(1BSO)的樣品在燒結後形成介穩定的α-氧化鉍單一相。而1BSO也是導電性表現最好的BSO樣品，其於600oC的導電性為7.74×10-5 S/cm，而在650oC的導電性為1.78×10-4 S/cm。此外，在650oC、氧分壓為10-16 atm的還原氣氛下，1BSO樣品在80分鐘內仍保持氧化態不被還原。Various Bi2O3 materials (BSO) doped with SnO2 up to 10 mol% have been synthesized by colloidal process and solid state reactions. The objectives are to study the effect of SnO2 dopant on the electrical conductivity and the stability of the BSO materials in reducing atmosphere. The discrepancies existing between the reported Bi2O3-SnO2 phase diagrams are also investigated. X-ray diffraction (XRD) and differential thermal analyzer (DTA) are used to investigate the phase transition behaviors of the BSO samples. Archimedes’ method, XRD, scanning electron microscope (SEM) observation, 2-probe conductivity measurement and mass loss test are used to study the properties of the samples. A revised Bi2O3-SnO2 phase diagram of 0~10 mol% SnO2 region is proposed. Most of sintered BSO samples consist of α-Bi2O3 and Bi2Sn2O7 phases. While the sintered 1 mol% SnO2-doped Bi2O3 (1BSO) is dense and shows single phase α-Bi2O3. The highest electrical conductivity at the range of 450~700oC were obtained by 1BSO sample, which was 7.74×10-5 S/cm at 600oC and 1.78×10-4 S/cm at 650oC. The most noteworthy advantage of SnO2-dopant is that it stabilizes the Bi2O3 matrix in reducing atmosphere in which the oxygen partial pressure is 10-16 atm (controlled by CO/CO2) at 650oC
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