啟示錄釋經初探
Simon Wat 文章分享
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Abstract
這是講座講義。都與大家分享。
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契丹蔵が基づいた『一切経源品次録』ー高麗初雕蔵本の再発見とその意義―
2021
The catalogue of Buddhist texts in China started with the Zongli zhongjing mulu 綜 理眾經目錄 by Daoan 道安 (314-385). Following the appearance of the Chu sanzang jiji 出 三藏記集 in the early six century and other catalogues in the Sui and early Tang dynasties, in Kaiyuan 18 of the Tang (730) the Kaiyuan sijiao lu 開元釋教録 of twenty fascicles was compiled by Zhisheng 智昇 (d.u.) at Xichongfu si 西崇福寺, and has since become the standard of later catalogues of Buddhist texts. During the reigns of Xuanzong (r. 712-756), Suzong (r. 756-762), Daizong (r. 762-779), and Dezong (r. 779-805) of the mid-Tang, Buddhist texts translated by Amoghavajra (705-774) and others were newly added to the Buddhist canon. In Zhenyuan 11 (755), Yuanzhao 圓照 (718?-799?) at Ximing si 西明寺 completed the Zhenyuan xu Kaiyuan sijiao lu 貞元續開元釋教録 of three fascicles, and then in Zhenyuan 16 (800) he submitted (to the court) the Zhenyuan xinding sijiao mulu 貞元新 定釋教目録 of thirty fascicles. Afterwards, from Dazhong 9 (855) to Xiantong 1 (860), based on the "Ruzang lu 入藏錄" (Register of the texts actually taken in the canon) of the Zhenyuan lu, Vanaya master Congfan 從梵 (d. u.) in Zhaojun 趙郡 compiled the Yiqiejing yuan pinci lu 一切経源品次録 of thirty fascicles. People have come to know in recent years that there is the twentieth fascicle of the Xinzuan Yiqiejing yuan pinci lu 新纘一切經源品次録 of the first Korean canon edition in the National Museum of Korea, and that it is the only extant text of the Pinci lu. This paper first re-examines early studies of the jinglu 經錄 (the catalogue of Buddhist texts), a genre to which the Yiqiejing yuan pinci lu belongs. Then it turns attention to the twentieth fascicle of the Xinzuan Yiqiejing yuan pinci lu of the first Korean canon edition and, through the analysis of its contents, reveals the relationship of the Pinci lu with the Khitan canon and its influence on the Korea canon via the Korean canon.
歌舞倡伎：明清佛教戲劇與儀式形態考
2022
從規範佛教而言，佛教戒律中不贊同修道者歌舞倡伎以影響道心，但是佛教 傳至明清時期卻扭轉了這種規範性的認知，確實看見了大傳統與小傳統的不同。 不論從唐代的《洛陽伽藍記》描述佛教寺院中有戲臺的影子，到了明清版畫中也 能看到寺院搭起戲臺表演俗劇。除了戲臺外，還出現佛道融合的儀軌例如「破地 獄」，將表演與儀式結合，表現出的文化現象。在佛教戒律中禁止歌舞倡伎，但 是在寺院外卻搭起戲臺歌唱世俗情愛，這種佛教與民間衝擊的弔詭現象，現在佛 教研究的學術界甚少討論，因此希望藉由本文作為一個開端，使未來更多人關注 佛教音樂的研究。 本文欲透過文本分析、圖片考證，整理中國佛寺戲臺以及明清佛教戲劇與儀 式的資料，試圖歸納過去佛寺戲臺搬演及紀錄，還有現存佛寺戲臺的遺址。並且 列出明清時期佛教相關戲曲，乃至於佛教故事表演如何與儀式結合進行探討。希 望透過這兩個層面，概述明清佛教寺院戲劇與儀式的形態。
干祿之心、經世之書：顏真卿(709-785)楷書考論
2016
Of regular script calligraphy styles from the Tang Dynasty, the style of Yan Zhen-qing (709-785) became one of the most highly regarded styles by later scholars. For centuries, " Yan style " was seen as a climax of Tang Dynasty regular script, and his work has had a wide and profound effect on Chinese calligraphy ever since. However, Tang Dynasty calligraphy critics did not place much value on Yan style, and they did not think of Yan Zhen-qing as a great calligrapher. This phenomenon is difficult to understand. The main aim of this paper is to further investigate the above-mentioned observation of Yan's lack of popularity in the Tang dynasty. The conclusions are as follows: 1. There are only ten extant genuine works of Yan Zhen-qing's regular script calligraphy, including Wang-lin Mu Zhi "Wang Lin's Epitaph", Duo-bao-ta Bei "Prabhutaratna Pagoda Stele",Yan Qin-li Bei " Stele for Yan Qin-li" and others. All other works are either co...
應用隱喻抽取技術（ZMET） 探討陽光基金會病友參與臉書支持團體之心智模式ψ
Journal of Educational Media & Library Sciences, 2020
With popularizing the Internet, more and more resources and services have emerged along with social networking sites. The Sunshine Social Welfare Foundation's online support group on Facebook was set up for patients with burn and scald injuries. It provides a platform for patients to possibly restart a new life via support groups. The purpose of this study is to explore the participants' mental model of Sunshine Social Welfare Foundation Support Group on Facebook, and to understand the underlying thoughts and needs of patients of burn and scald injuries by using the Zaltman Metaphor Elicitation Technique (ZMET). This study recruited 8 patients as research participants and collected a total of 72 pictures. The ZMET was applied to understand each participant's thoughts, while metaphor analysis was used to investigate the results and core values, which were then drawn into consensus map for further analysis. In conclusion, three main findings are as follows: (1) The mental model of participants on online support group is to get back to their normal life, participate in education and learning, and need spiritual support. (2) Patients receive hope and goal of life from online support group. (3) The participants need the online support group for enhancing themselves, to promoting social values and developing future. According to these results, some suggestions are made for patients of burn and scald injuries and social welfare organizations and departments.
楚簡〈太一生水〉的自然觀
The Thoughts of Nature in “The Great Unity Creates Water” in Chu-chien
東吳中文研究集刊 第11期, 2004
隨著地下文物的出土，尤其是簡帛佚籍的發現，使得思想史的研究得以展開新頁。如過去學者所討論的「五行」，對於《荀子．非十二子》中「案往舊造說，謂之五行」的批評，受於資料限制，往往不得其解。等到馬王堆帛書與郭店楚簡〈五行〉篇出土後，這問題才得到大致的解決，並抽繹出儒學中，子思、孟子一系的發展。郭店楚簡另有一篇〈太一生水〉，其蘊含的宇宙生成、名實關係、天地形狀與古老的自然、數術觀念，俱與道家學說有相通之處。本文便取先秦至前漢的道家典籍加以比較，尤其是《老子》一書，最後並歸結其思考模式的特色，以期能對當時道家思想的樣貌有更深一層認識。
What We Have Learned from San Francisco Declaration on Research Assessment and Leiden Manifesto?
Journal of Educational Media & Library Sciences, 2017
In recent years, the research performance evaluation of members of the academic community conducted by government or institutions has been applied with multiple indicators and peer review, however, there are many controversies about the design and application of research evaluation indicators. This article aims to introduce the development process of San Francisco Declaration on Research Assessment (DORA) and Leiden Manifesto and summarize their contents of guidelines and attempts to compare the differences between these two documents. It hopes that this article can arise the attention and reflection of research evaluation indicators and relevant issues from Taiwan academic community to reach consensus of utilization of research evaluation indicators. It will be beneficial to develop the version of declaration with local characteristics in the future.
治理、部署與榮光：生命政治作為政治理論
2018
This dissertation begins with Michael Foucault's classic explanation of "biopower". For Foucault, the reason why life asserted itself as the ultimate point of reference in the modern age is that the operations of power increasingly abandon the mode of sovereignty whose rationality consists in "power against power", performed in spectacular rituals with the right to take life as ultimate reference. Instead, the mode of biopower maintains itself by the productive effects of powers circulated in different partial mechanisms, the processes of materialization from partial mechanisms to global strategy and the economy and transfer between power technologies within the whole dispositif. According to the three highly theoretical methods of genealogy, the dissertation reconstructs the discourse of war in Foucault: war as the principle of social organization, the mutual deciphering among patterns of war in discrete discourses, and lastly, the displacement from war to government. From the threads of genealogy to the clarification of discourses of war, the correspondence in empirical reality is a new political domain to which Jean-Jacques Rousseau attempted to bind by sovereign and law. In this new political domain which was named "the police" in 18 th and later Foucault referred to as "the government". In this new domain, there are multiple objects for government, which could be generalized as "population", there is no single principle for effective government, only the general term "governmentality", and "dispositif of security" in this new domain avoids the conflicts and depletion between governmental mechanisms. In the replacement of raison d'etat with the liberal creeds in rationality of government, there emerged new objects as population, new principles as governmentality and new political rationality as security. In Foucault's highly experimental exploration of the implication of biopolitics, the physical bodies gradually recede, or, in the networks of dispositif, which perfectly achieve the exchange of life and death, they could come on the biopolitical scene in new forms, that is why "neoliberalism as the birth of biopolitics". This dissertation responds to Esposito's interrogation of Foucault if the distinction between sovereign and biopower with discrete effects of death and life would be conceptually inaccurate. However, in the elaboration of biopolitical antagonism between Empire and Multitude
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