瀕死經驗與靈魂——回應關啟文

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...

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.

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。

2017

本文在方法論上嚴謹依循「澄清概念」、「釐清判準」，以及「建構系統」三條原則，透過對先秦儒家原典的全面分析，探討「聖」、「聖人」及「聖人之道」等重要概念的豐富內涵，闡明「君子之道」與「聖人之道」之間適當的義理關係，並藉由先秦儒家「聖人觀」的基本理解進一步釐清其人性論與其「道統意識」的確切指涉，從而對先秦儒家之「道」展開系統性的界說。為了達成這些研究目的，本文著手回應下述四項核心問題：一，先秦儒家所謂的「聖」及「聖人」到底實指什麼？換言之，「聖人」的標準何在？二，如何界定「君子」（「君子之道」）與「聖人」（「聖人之道」）之間的適當關係？三，能否藉由先秦儒家「聖人觀」的分析反思其共通的「道統意識」？四，先秦儒者所主張的「聖人觀」與其人性論能否取得意義上的融貫？經由本文對《論語》、《孟子》以及《中庸》之「聖人觀」的解析，以及對先秦儒家「道統意識」的重新界定及再詮釋，我們得出以下三點結論。 其一，有關儒家「聖人」的定位問題，「聖人」是在某君子離世以後作為後世君子所敬仰和追念的道德典範而獲得的尊稱；它既是對君子一生道德事蹟的肯認與嘉定，也是作為後世君子所學習與效法的垂世典範。其次，「聖人之道」與「君子之道」不是彼此對立，各自為政的兩個概念，而實為一對相互證成、交相輝映的概念：「君子之道」以達成「聖人之道」為其終極目的，「聖人之道」必須藉由「君子之道」的具體開展而呈現其意義。具體來說，「聖人之道」透過聖人教化的形式構成一連接異代儒者的「意義場域」，而在此特殊的意義場域中，君子或聖人之徒將以歷代聖人的道德事功及人格典範為其自身行道的參照系。此「意義場域」之所以可能，關鍵在於先秦儒家一貫主張的「聖凡同心」之要義——每個人都有可能透過自身的立志和實踐而與「聖人之道」相契合，而「聖人之道」亦有義務光照每個人的成聖之路 。如此一來，「聖人之道」與「君子之道」即為同一個「道」的兩種面向，而這兩種面向經常是相互交涉的——沒有「君子之道」對「聖人之道」的期許與追求，「聖人之道」將淪為空洞懸浮的理念；沒有「聖人之道」的範導作用，「君子之道」將難以完成其自身的拓展。 其二，本文承接前面對先秦儒家「聖人觀」所展開的分析，試圖藉由一個概念的提出凸顯先秦儒家「聖人觀」的共同意識與關懷，並且將散漫於各先秦儒家經典的「聖賢論述」統合在一嚴謹的理論架構之中。這個概念即為「道統意識」。先秦儒者的「道統意識」...

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...

[[abstract]] 自殺是種行為上的錯誤嗎？如果是，那要不要處罰？又該如何給予處罰？自殺是種心智上的疾病嗎？如果是，就不該被處罰，而應該給予醫治—包括限制個人行動自由的「醫療」過程；反正，自殺不是罪、就是病，「預防」就成了重要的工作。不管是處罰、醫療或預防都需要先解決一個問題： “Why people kill themselves?” 以上是所有討論自殺議題的書籍文獻的中心議題，更準確地說，我們應該在前句的「自殺議題」前加上「西洋社會的」五個字。但是在中國傳統社會中，「自殺」是個議題嗎？它需要被處罰、醫療或預防？老實說，我們不知道。不過可以確定的事，現今台灣社會有個經由政府公定的民俗假日—端午節，是為了紀念一位「自殺者」。 為了尋求上述疑問的解答，本文作者由古籍記載下手。由所收集的資料的排比分析後，本文發現中國傳統社會看待自殺的「眼光」，實有別於西洋社會。當時人們在面對必須做「存生」或「取死」抉擇的情境下，一切都得自行判斷。本文亦發現中國傳統社會最高的政治與意見領袖—皇帝，他運用自殺作為鞏固權威的手段，在此情況下使得針對「自殺」行為本身的負面論述不可能公開存在。 這是中國傳統社會的特殊狀況嗎？作為一位具有反思能力的現代人，或許不應排除另一個可能，那就是西洋社會對自殺的禁制態度，或許僅是人類社會歷史長流中的一個特例

2014

2014

2017

Generally speaking, people believe that the living conditions of the new area will be better, then they make decision to migrate to another place to live. In the theory of migration, it can be divided into individual factors and structural factors. No matter which factor, migration will have an effect on the development of immigrant society. In 1949, there were over 1.2 millions of the people who migrated from mainland China to Taiwan. Undoubtedly, it was caused by the structural and political factors that pushed the "great migration". Because the immigrants moving into Taiwan accounted for a considerable proportion of the population, they formatted an ethnic group so-called "mainlanders". This paper attempts to use migration as an approach to review and explore the development of society in Taiwan in the second half of the 20th century. The time frame is between the year of 1949 when the Nationalist government immigrated to Taiwan and the year of 1996 when direct presidential election took place in Taiwan.