碩士 / 國立新竹教育大學 / 人資處造形藝術碩士專班 / 99 / Being alone is an art that has been gradually forgotten. Spending time doing meditation allows one to face the inner voice soberly; it helps to adjust one’s focus and broaden the horizon. Being alone is an attitude and is a source for growing spiritually. Calming down at various frequencies of mind promotes the way one thinks and sharpens one’s senses. At peace of mind, one will be able to sniff the fragrance emitting from the inner world and give off charms into the outer world. One will view the world in a brand new perspective, and the world will see one differently in return. In the process of creation, I spent a great amount of time being by myself. That is how I create, and it is a self-pursuit. As far as I’m concerned, most works cannot be performed without being alone. “Free Wander over Tranquility” is one creation work of mine performed during 2009 to 2011. I have started to ponder on the essence of creation since graduate school. Later, I found the tranquility and the mindset that I’ve been yearning for. They are realized through my creation and research, which are a course of self-conversation as well as mind purification. Chapter One gives the motive of my creations as well as the range and method in this study. Chapter Two builds up the structure of creation through Chinese painting, and the philosophies of Zen and Zhuangzi. Chapter Three presents the goal of creation and discusses formalism. The idea is to acquire inspiration from realistic objects and present the realization in this work. A detailed analysis of art works is provided in Chapter Four. Chapter Five includes the process of composing this study, and gives the realization and the fulfillment attained during this research. That is also a re-exploration into the inner world of myself.

En 1535, alors que le chantier de l'église paroissiale Notre-Dame des Marais de La Ferté-Bernard est privé de maître-maçon depuis deux ans et que la fabrique vient d'obtenir la promulgation d'indulgences, un nouveau maître-maçon est élu par les habitants fertois. Mathurin Delaborde est chartrain. Maître des maçons des ville et bailliage de Chartres, Mathurin Delaborde est alors le maître-maçon de la clôture de choeur de la cathédrale. A La Ferté-Bernard, l'édifice qu'il découvre est dans l'état suivant : nef, transept et tour-clocher sont achevés depuis plus de trente ans, tandis que le choeur est en cours de construction. Les chapelles nord sont élevées, ainsi que la chapelle axiale qui vient d'être pavée et vitrée. L'ensemble, de facture sobrement flamboyante, reste toutefois non voûté. Trente-quatre ans plus tard, en 1569, alors que la fabrique fait appel à un nouveau maître-maçon pour achever les arcs-boutants, l'édifice est quasiment achevé. Il porte le monogramme MdLB en deux endroits – dans le triforium et dans la tourelle d'escalier qui mène au garde-corps des parties hautes du choeur. Avec ses trois niveaux d'élévation, les voûtes plates de ses chapelles rayonnantes et surtout l'abondant décor sculpté « à l'antique » de ses parois intérieures et extérieures, le choeur de l'église Notre- Dame des Marais de La Ferté-Bernard est une véritable « fenêtre ouverte sur la Renaissance » / In 1535, the building of Notre-Dame des Marais the parish church of La Ferté-Bernard has been deprived of maître-maçon for two years and the fabrique has just obtained an indulgence enactment, when a new maître-maçon is elected by the people of La Ferté, Mathurin Delaborde from the city of Chartres. A city maître des maçons and bailiwick in Chartres, Mathurin Delaborde becomes the maître-maçon of the chancel screen of the cathedral. On his arrival in La Ferté-Bernard, the nave, transept and church tower have been built for over thirty years whereas the choir is in the middle of its construction. The northern chapels are built, as well as the axis chapel which has just been paid for and windowed. Although soberly flamboyant crafted, the structure remains unvaulted. Thirty four years later, in 1569, the structure is almost finished when the people of La Ferté call on a new maître-maçon to finish the flying buttresses. The building bears the MdLB monogram in two different places – on the triforium and on the staircase turret of the choir. With three levels elevation, the voûtes plates of the radiating chapels and especially the great amount of « à l'antique » decoration sculpted on its inner and outer walls, the choir of the church Notre-Dame des Marais in La Ferté-Bernard is a « window opened upon the Renaissance »

Ce travail vise à identifier et définir une nouvelle tendance du platonisme mathématique que l'on propose d'appeler « platonisme sobre ». Comme le platonisme mathématiques classique, le platonisme sobre admet la fiabilité de la connaissance mathématique et l'existence d'objets mathématiques. Contrairement au platonisme mathématique classique, son engagement ontologique aux objets mathématiques est atténué par des arguments démontrant qu'un monde sans objets mathématiques ne serait pas cohérent. Quand bien même il le serait, on ne pourrait pas accepter de rejeter les mathématiques pour des raisons philosophiques. Le platonisme sobre suggère donc de concilier l'enquête philosophique avec la pratique mathématique. Dans le premier chapitre, on analyse le platonisme mathématique classique. Le deuxième, troisième, quatrième et cinquième chapitre sont respectivement dévoués à l'examen du platonisme pur-sang, du structuralisme ante rem, de la théorie de l'objet abstrait du trivialisme. Cette théories sont explicitement platoniciennes, mais seulement sobrement engagées dans l'existence d'objets mathématiques. Elles traitent l'existence d'objets mathématiques, la possibilité d'accéder à la connaissance mathématique, le sens des énoncés mathématiques et la référence de leur termes en tant que questions philosophiquement pertinentes. Cependant, elles sont dévouées à l'élaboration d'une description précise des mathématiques en tant que telles. Dans le dernier chapitre, le platonisme sobre est défini comme une description méthodologique de la façon dont les mathématiques sont réalisées, plutôt que comme une prescription normative de la façon dont les mathématiques doivent être réalisées. / This work aims at identifying and defining a new trend in mathematical platonism I propose to call “Sober Platonism”. As classical mathematical platonism, Sober Platonism acknowledges the reliability of mathematical knowledge and the existence of mathematical objects. But, contrary to classical mathematical Platonism, its ontological commitment with mathematical objects is softened by several arguments that demonstrate the claim that a world without mathematical abjects wouldn't be consistent. And even if it would be, rejecting mathematics for philosophical reasons wouldn't be acceptable. As a result, Sober Platonism suggests to lined up philosophical inquiry with mathematics as practiced. In the first chapter, I analyzed classical mathematical Platonism. The second, third, fourth and fifth chapters are devoted to the examination of full-blooded Platonism, ante rem Structuralism, Object Theory and Trivialism respectively. This theories are explicitly platonist, but only soberly committed with the existence of mathematical abjects. They take into account the existence of mathematical abjects, the possibility to access to mathematical knowledge, the meaning of mathematical statements and the reference of their terms as philosophically relevant questions. But they are firstly focused on providing an accurate description of mathematics by its own. In the last chapter, Sober Platonism is defined as a methodological description of how mathematics is performed, rather than as a normative prescription of how mathematics should be performed. In conclusion, Sober Platonism admittedly achieves the goal of providing both philosophy and mathematics with a proper domain of inquiry.

When in 1886 J.A. Symonds denounced Italian seicento art as the embodiment of a "hysterical, dogmatic, hypocritical and sacerdotal" religion - not Christianity indeed, but Catholicism galvanised by terror into reactionary movement" - and went on to suggest that "nothing short of the substitution of Catholicism for science and of Jesuitry for truth in the European mind would work a general revolution of taste in favour of the Eclectic artists" he had apparently forgotten the quite different situation which had prevailed only half a century earlier. Then accusations of Popery were more frequently directed at the determined minority of writers and collectors who had ventured to express admiration for the devotional style of fifteenth century Italian artists such as Pre Angelico. And indeed, it had been largely due to the impact of De La Poesie Chrdtienne, a volume published in 1836 by A. Rio, an extreme French Roman Catholic Royalist, that a taste for some aspects of pre-Renaissance Italian art had developed in Britain beyond detached antiquarian curiosity to a pleasantly nostalgic and melancholy awareness of its spiritual purity, uncontaminated by the antagonistic forces of scientific naturalism and paganism which together later threatened to overwhelm it. These underlying links between religious sentiment and artistic appreciation during a period of the 19th century which was greatly preoccupied with the question of Papal aggression may be relatively familiar, yet we still have remarkably little first hand information about many of the most influential mid 19th century art-historians and collectors. The purpose of this study is therefore to investigate, from the evidence of their unpublished papers, the experiences and developing taste of two of the first British critics to write sympathetically about early Italian art, Lord Lindsay and James Dennistoun, both of whom also deserve our attention as discerning picture collectors. Each of these writers was acutely aware of the difficulty confronting a convinced Anglican who wished to justify his admiration for the spiritual and artistic qualities of pre Reformation art. For Lindsay the solution lay in the dialectics of a complex philosophical thesis which he entitled Progression by Antagonism. Dennistoun took refuge, more soberly, in the argument of historical relativism, and thereby helped to clear the way for the more objective critical approach of connoisseurs such as Crowe and Cavalcaselle, contemporaries of Symonds, in the next generation.

碩士 / 國立暨南國際大學 / 社會政策與社會工作學系 / 99 / The purpose of this study was hoping to help the researcher to understand herself more via the researcher’s understanding to the image of adolescent prostitutes and the process of working with them; through self-narrative, the researcher re-comprehended the experience and challenge of the work of helping people, and made an introspection by means of it to elevate the work efficacy, and helped the people that were engaged in same job of giving guidance and assistance to adolescent prostitutes to comprehend the work challenge, find appropriate way of coping, and thus increase the energy of work; via the researcher’s practical experience of giving guidance and assistance to adolescent prostitutes, the people that would like to be engaged in similar job can understand the work condition, and decrease the time of groping and adaptation in the process of giving guidance and assistance to adolescent prostitutes. The study adopted the research method of self-narrative; sorting out the researcher’s work records, the experience of participating in the group supervision, the personal mood notes, reading literature data, and the discussion with the advisor assisted the research to start the journey of narrative. Via the self-narrative process of repeated retrospection and introspection, the researcher saw how her own values, ideas, and life experience affected the interaction relationship between her and adolescent prostitutes. Through interpreting and comprehending the researcher herself and adolescent prostitutes, the researcher learned to use a different angle to view adolescent prostitutes’ words and deeds, saw the challenges of the work of guidance and assistance, including the difference of work of a counselor and a social worker, the counselor’s playing multiple roles, and the vicarious trauma that was easily to occur, and saw from them that the researcher’s enemy was herself. The study results : the researcher was able to lead herself to back to the home of spirit via the practitioner’s reflection, practice, and narrative, learned to get closer to, observe carefully, and review soberly her own inner voice, and reconciled with herself and adolescent prostitutes. When completing the thesis, because of the experience of self-narrative, the researcher wrote in the afterword the thesis story of exploring the theme of the thesis and doing self-narrative during the period in graduate school, and found that the course of writing the narrative not only could let herself learn to do retrospection and introspection, but also enabled herself to learn to face the challenge in work or life with courage.

<p>This study examines several of the most formative years in the life of an exceptional man and offers a contribution to the history of pacifism, making use of extensive hitherto unused archival sources. By 1914 Bertrand Russell seemed to be settling into a distinguished academic career. He was a Liberal idealist, reasonably satisfied with his environment and his view of the future, but in some ways lacking self-confidence. The war overthrew Russell's rationality-ordered world. He found himself possessed by a passionate conviction that it was a consummate evil. The study first traces his protest against British intervention, his efforts to influence American opinion, and his work for the Union of Democratic Control during late 1914 and 1915. Meanwhile he came to terms (with difficulty) with his own anger at the statesmen he held responsible, forsook Liberalism for socialism, and developed a philosophy of life and politics that took account of impulse as a factor in human motivation. But his desire for a radical means to oppose the war remained unsatisfied until conscription came in early 1916, when he threw himself into the resistance of the No-Conscription Fellowship. Russell saw the conscientious objectors' struggle as the beginning of a movement that might end the war and bring a new and peaceful world. He gave himself totally to the cause, working enthusiastically wherever needed, and speaking out in a way that exposed him to considerable legal and personal harassment. His contribution in the difficult decisions faced by the leaders was great, and he was profoundly affected by the close working association. New light is shed on the problems of alternative service and the use of political pressure, and Russell is shown learning a new compassion and tolerance. The hopes of 1916 were not fulfilled and 1917 found Russell soberly undertaking the responsibility of the N.C.F. chairmanship. The Russian revolution revitalised pacifist hopes and radicalised Russell's thinking, but when the expected new world did not follow, he came to think the usefulness of those identified with pacifism was now limited. After anonymously assisting certain new voices of protest, he planned a return to philosophical work, which he believed to be the contribution now demanded from him toward the furthering of civilisation. A late and unwelcome prosecution for his pacifist activity intervened and it was in prison that he renewed his serious study of philosophy. We find Russell in 1918 with a more realistic view of human nature, with a new self-confidence, with hope and a serious purpose for the future but without facile optimism, and with a dedication to education and political vigilance which was not to leave him during his life.</p> / Doctor of Philosophy (PhD)

Thesis (Ph.D.)--Boston University / One of the most controversial theological subjects today is the doctrine of man. In this area, too, lies some of the sharp criticism of Protestant liberal thought. Hence there should be value in analysing some recognized liberal thinker's doctrine of man. Harry Emerson Fosdick was an especially well-known liberal preacher of the first half of the twentieth century. He received both great praise and severe negative criticism. While much has been written concerning his preaching methods, there has been little effort to analyse any of his theological doctrines. This dissertation has sought to make clear and to evaluate Fosdick's doctrine of man. An effort has also been made to discover what implications this doctrine has for Fosdick's type of liberalism. The method followed has been a careful reading of all Fosdick's work pertinent to any phase of the doctrine of man, supplemented by correspondence and personal interview with Fosdick himself. Fosdick is not a systematic theologian. He has not fully expounded any theological doctrine in any one place. Therefore, it was necessary to select different emphases from different works and to try to bring them together into a coherent whole. The resulting doctrine of man was then analysed for its liberal elements. These elements were compared with those found in concepts of liberalism expressed in the writings of Reinhold Niebuhr and Walter Marshall Horton. These two theologians hold widely differing views of what constitutes liberalism. The comparison between their concepts of liberalism and that revealed in Fosdick's doctrine of man served to clarify Fosdick's type of liberalism. The study established the fact that Fosdick's doctrine of man is fundamentally Christian, true to the emphases of the Bible and general Christian thought. Fosdick does not reveal the tendency, often found today, to over-emphasize one aspect of man's nature to the exclusion of others. He balances the idea of man's goodness with clear recognition of his sin; reason is important but revelation is primary; man is both free and limited; man is a spiritual being but the physical body is a necessary vehicle for its expression; eternal life, which is both present and future, is open to man. What man should be, as a total person, is seen in Christ, the revelation of both God and man. In insisting on the sacredness of personality Fosdick is true to the spirit of Jesus. Fosdick is clearly a liberal. He is not guilty, however, of the excesses of liberalism which gave rise to severe criticism. His liberalism has always been moderate and he has remained close to central Biblical affirmations. A critic himself of much early liberalism, he expressed neo-liberal ideas before the term "neo-liberal" came into existence. No adequate grasp of Fosdick's theology can be gained unless one reads all his work. Much of his theolo gical thought is expressed in writing other than his published sermons upon which many are prone to base their criticism. A thorough study of all his work shows that he deserves more recognition than he has received in theological circles. Appreciated as he has been for his important contribution to early liberal thought, he has not been recognized for his solid contribution to what is now often called neo-liberalism. In the advance guard of both the critics of early liberalism and the adherents of a new, more realistic, and soberly considered liberal viewpoint, he deserves consideration in modern thought.