主日講道筆記 : 路得記 黃紹權牧師

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。

2016

2013 年9、10 月間，中國國家主席習近平利用訪問中亞四國與印尼的機會，分別提出建設「絲綢之路經濟帶」與「21 世紀海上絲綢之路」的構想。而這樣的戰略意圖到底是如同中國外長王毅所強調的「不是地緣工具……不能用冷戰思維看待」，亦或是如解放軍少將喬良所稱「是跟美國戰略東移的一次對沖」。事實上，中國崛起在國際認知上，從來就沒有一致的認知，是否將會因經濟實力的變遷，而衝擊當前國際秩序，原本就在不同學派認知的爭議中劇烈衝撞。攤開地緣戰略地圖，如此大規模的跨區域戰略布局，不可能僅止於經濟、貿易、通商等低位階的安排，而不去調動高位階的國際政治與權力結構關係。因此，如何觀察這樣一個戰略安排的本質，如何理解其中的權力轉換，如何思考崛起中國在歐亞世界島的權力位置，而如此龐大的跨區域整合、鉅額的投資需求，複雜的權力重組，將會帶來的是無限美好的發展藍圖，亦或是新一輪冷戰的再起，基本上都是本文所關切，而亟欲思考、解決的議題。透過戰略局勢的地緣觀察，筆者認為，地緣的本質不變性與變動性，恰正可以提供超越意識形態認知的一條思維途徑。

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.

國立政治大學歷史學報, 2008

This article is an attempt to explore how scholarly doctors perceived and treated ”demonic affliction” in Ming-Qing China. In the recent past certain medical historians claimed that the classic Chinese medicine is a ”rationalized” medical system primarily based on naturalistic explanations of illness and methods of treatment. To me, this viewpoint is only partly true. In fact, shamanistic exorcism and religious healings have never been excluded completely from Chinese medicine throughout the ages. The ritual therapies of zhouyou 祝由 and zhoujin 咒禁 have even become a part of the official medical education since the Tang until the late Ming. It is therefore my interest to examine if the scholarly doctors in the later ages employed any ritual therapy of this kind, particularly in the cases of ”demonic affliction”. To begin with, my article introduces a category of illnesses, namely, xiesui (literally trans. ”evil influences”) as recorded in Ming-Qing medical writings. Some doctors inter...

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。

2010

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2001

由於台灣天然災害發生的頻率甚高，常釀成重大災情，災難防治遂為重要課題。九二一地震讓我國災難防救體系成為眾所矚目的焦點，開啟一扇政策討論之窗。然而，一個尚未被深入探究的面向，則是民主化如何影響救災行政體系的運作。災難援救看似一個技術性的工作，可透過強而有力的官僚體係－良好的人員訓練、精密而充分的工具設備，再加上有效的領導統御－來解決。但步入民主化之後，行政官僚的行動必須兼具回應性與可靠性，故面對災難，政府已無法單向地施政，而必須與受治者密切互動－民眾會定義災難情境並因此對政府有所期待，政府則必須有效處理這樣的期待以維繫政權。同時，民主的新挑戰乃私部門的興起以及官僚體系的網絡化－由許多擁有自治權以及不同利益觀點的行政次體系，要共同擔負災難情境的管理工作。因此，如何促成各組織間的協調與合作，成就此「治理」的工作，乃民主化之後災難治理的新課題。本文除援引上述理論來解釋九二一震災中為何政府救災成效不彰外，並強調各級政府間伙伴關係的建立，政治利益被正確地認識並納入制度改造的考量，才是改善我國災難治理效能之道。

2016

The purpose of this study, based on the author’s personal experiences of disjuncture in her professional career, is to explore reasons for the employment promotion measures’ failure to improve the career situation of persons with severe disabilities. Drawing upon institutional ethnography, the author portrayed the actors involved in the process, and analyzed factors influencing those actors’ decisions. The aim is to disclose why, even with so many employment promotion measures, persons with disabilities are still trapped in low-paid and low-skilled jobs. The author argued in her analysis that：(1) the government, the education and the professional system promote an image of hard-working citizens and they persuade families with children with disabilities to make decisions meeting this social expectation;(2) due to the lack of and/or the unaffordable social services, those families work hard to follow the arrangement by schools and professionals;(3) the experts and professionals influe...