本論文旨在探討宋儒孫復等八家春秋尊王之思想，計分一冊五章，約十三萬字。其旨 要略述如下： 序 第一章 宋儒春秋學之先導–唐代春秋學。本章主旨在說明唐人啖助、趙匡、陸淳三 家，釋經兼采三傳，開宋儒棄傳言經之風氣。 第二章 宋儒春秋尊王思想之形成 第一節 思想淵源–理學之興起與道統之承繼 第二節 政治背景–藩鎮割據與中央集權 本章分思想、政治兩方面探討宋儒春秋尊王思想之產生原因。 第三章 北宋春秋尊王思想之代表人物 第一節 兩宋春秋學概述 第二節 孫復及其春秋尊王發微 第三節 王皙及其春秋皇綱論 第四節 孫覺及其春秋經解 第五節 蕭楚及其春秋辨疑 本章旨在以人物為主，著述為輔，分別探討北宋春秋學家尊王行道之思想。 第四章 南宋春秋尊王思想之代表人物 第一節 胡安國及其春秋傳 第二節 高閌及其春秋集註 第三節 陳傳良及其春秋後傳 第四節 趙鵬飛及其春秋經筌 本章亦以人物為主，著述為輔，探討南宋春秋學家尊王攘夷之思想。 第五章 結論

本論文凡六章，約陸萬伍仟字。 第一章：緒論。闡述世說新語時代背景，作者劉義慶生平事略與世說新語對於研究人 物品鑒之價值。 第二章：人物品鑒之淵源與發展。分為三節。闡述人物品鑒之歷史背景，漢以前與漢 末魏晉之世人物品鑒。 第三章：世說新語人物品鑒態度與標準。分為兩節。闡述世說新語所載之人物品鑒態 度與標準。 第四章：世說新語人物品鑒之格式。分為兩節。闡述世說新語所載人物品鑒之格式。 第五章：世說新語人物品鑒論。分為兩節。世說新語所載之各類、各期、各地之人物 論與人物品鑒方法論。 第六章：結論。

司馬遷的經濟思想是反對漢武帝中央集權下「與民爭利」的對撞產物。武帝為政時期，發動頻繁的漢匈戰役，致使國庫空虛，財政大臣桑弘羊便開設一系列增稅、鹽鐵官營、均輸平準與幣制改革等相關政策來因應。然這些措施，短時間內能增豐國庫，但長期執行時會減弱國家的競爭力，因此司馬遷提出「善者因之，其次利道之，其次教誨之，其次整齊之，最下者與之爭」的善因論，即自由經濟主張。 司馬遷認為追求利益是人之本性，也是亂源的開始，唯有讓人民的趨利性合理化，同時以禮義教化人民，才能營造一個富而好禮的社會，故富裕是穩定社會秩序的基礎。唯有讓經濟領導政治，才是長期保有國家競爭力的良策。至於該如何提倡自由經濟？司馬遷認為應從重視商業活動開始，讓商業探測市場需求，來帶動其他產業的產能。他對政治家范蠡與民間企業家白圭兩人相當推崇，佩服他們治國或是治家的本領。他認同白圭所說，治生有方的人需具備「智、勇、仁、彊」的人格特質，故將春秋戰國與西漢前期，一些具有這些特質的富商大賈，選入〈貨殖列傳〉，給予「素封」的封號，認為這群貨殖人物，不靠爵位、仕途，憑自己的巧智與努力，享有不輸君王般的富貴與尊榮。 司馬遷因遭遇李陵之禍，在「家貧，貨賂不足以自贖」的窘境下，被處以宮刑。他省思當朝的財經政策，諸多策略是應戰爭需求而籌措的經費，而他遭遇宮刑不就是因為漢匈對戰，才引發的連鎖效應嗎？這層層的思考，啟動他對政治、經濟議題的敏銳思維，他把這些歷史寫入〈平準書〉中，大談武帝在位期間的重要財政改革，又在《史記》之末書寫〈貨殖列傳〉，將治生有方的良賈事蹟，寫入史書，樹立貨殖人物的典範，以供後世參考，期許每人都能用財自衛不被侵犯。 司馬遷是中國史上第一個將民間企業的活動寫入史書的史學家，從他撰寫的角度可知他見證到國家在寬鬆制度下的市場活力，當國家對財經制度的掌控越低，越能產生一些優秀的貨殖家。 司馬遷身處西漢時代，他已嗅到戰國時期商業興盛的氣息，藉著早年遊走大江南北的旅遊經歷，對秦時已開發的水利工程，促進區域經濟的發展，感觸甚深。他體悟到都會地區的經營能帶動文化事業的發展，故好好經營城市，讓文明的輻射源，從城市往外拓展，便能提升人的精神層次。 綜觀司馬遷談經濟議題，其終極目標是想推行仁政，他感受到國家執行的每一財經措施，無不影響人民的生活品質，認為經濟是民生大事也是國家大事，施政者需體會到唯有民富才能國富。 / Sima Qian's economic thought was the product of the collision which the country competed with the people for the interest. It was also the product that opposed to Han Dynasty’s centralization. During his reign of Emperor Wu-ti, he launched frequent campaigns and resulted in the void of the state treasury. The Minister of the Finance, Sang Hong Yang, set up a series of polices related to tax increases, government-run salt, public procurement and stabilizing prices to cope with it. However, these measures could only increase the nation’s wealth in a short time, they would weaken the country's competitiveness in a long-term. So, Sima Qian put forward “The Economic theory of Shan Yin.” The best way to improve the economic was to follow the free market; the second was to guide the people; the third was to teach them; the forth was to restrict them with the law; and the fifth was to compete the profit with people. Sima Qian thought that the pursuit of interest was human’s nature, but it also was the source of society’s chaos in the beginning. Only when people made the profit to be rationalized, and people be taught with the manner and rituals did government make a rich, propriety society, and ethical society. Therefore, richness was the foundation for a stable society and country. The best policy for the country to maintain the long-term national competition was to let the economics lead the politics. As for how to promote the free economy? He thought that the government could attach importance to business activities to let commerce explore the market demand and boost the production capacity of other industries. He highly praised both two people (politicians, Fan Li and private entrepreneur, Bai Gui). He admired them for their abilities of statecraft and managing the household. He agreed what Bai Gui said, “The one who maintained livelihood in the right way needed to has wisdom, courage, benevolence, and perseverance personality.” By choosing some wealthy merchants who met with these genius as the paradigm in Spring and Autumn Period Warring States and early Western Han Dynasty, he booked them into the “Huo Zhi Biography” in Shihchi ; and gave them the title of Su-Feng ( powerful person without the title of nobility). According to Sima Qian’s opinion, they didn’t rely on the birth of nobility and official career. They depended on their own ingenuity and hard work to obtain the upper position of dignitary and wealth as kings. Sima Qian suffered implication by vindicating for Li Ling who had surrendered in the war ,and was punished to be castrated because he couldn’t afford to pay for the ransom. After that, He stated to make the reflection about the country’s finical policy and found out that a lot of tactics of fund-raising were merely for the war. His personal suffering (being castrated) was the best evidence to prove one of the Chain Reaction of results that caused by launching the campaign with its enemy-Hsiungnu in Western Han Dynasty . These clues helped him to light up his keen thought about politics and economic issues ,and record these history in the “Book of Stabilized Prize” in Shihchi. He discussed about the importance of fiscal reform during the reign of the Emperor Wu-ti in Western Han-Dynasty and put the“ Huo Zhi Biography” in Shihchi. He wrote down the stories of the Business men who held livelihood in the right way in the history ,and set up the pattern of “Huo Zhi Biography” for the reference of the latter generation. He hoped that each person could use the wealth as the self-defense weapon and not to be encroached by other people or countries. Sima Qian was the first Historian who had recorded the activities of the private enterprises of the ancient China on the book in the official history. From his point of view, we might learn that he had witnessed the market vitality under loose system. When a country takes the loose policies to the finance and economics system, some outstanding entrepreneurs will be developed. Though, Sima Qian was born in Western Han Dynasty, he had become aware of the messages of commercial prosperity in the Warring States period. By taking the trips around, he gained some travel experiences ,and had a great stirring of emotion about the Hydraulic engineering that had been constructed in former Qin Dynasty. For it could promote regional economic development. He figured out that if the government managed the Metropolitan areas well, it could prosper cultural establishment. Therefore, to operate the city well is the good way to let the source of the civilized radiation explore everywhere and upgrade the level of human’s spirit. To sum up, the goal of Sima Qian’s economics issues is trying to carry out the policy of benevolence and good administration. He thought that the implementation of financial measures would all affect people's quality of life. In addition, the economics was a great event for both people and the country. It not only influenced people’s livelihood but power of a nation. The governor needed to understand that only when people were rich, the country could be powerful.

University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

No description available.

企業越來越意識到使用者的重要性，知道產品設計必須以使用者為中心。但面對網路興起、讀者大量流失的報紙新聞媒體，該如何從使用者察覺出商業模式創新的機會，是當前文獻亟欲探索的主題。本論文因此提出兩大分析重點。第一，分析使用者的行為脈絡，由早期大眾的角色中找出使用者對資訊需求，理解創新擴散的關鍵。第二，透過使用者行為分析形成商業模式的各種可能性，了解如何能改變商業營運邏輯。本文以聯合報系旗下之《Upaper》捷運報做為個案，分析捷運族的移動行為與資訊需求，藉此鎖定十個新聞主題來分析使用者行為、資訊需求、設計洞見、設計方案等環環相扣的四個步驟。本研究歸納出三種人物誌：需要優先性資訊的懶人、喜愛連貫性資訊的達人、偏好比較性資訊的商人。這三種人物誌指引出三種可能的新商業模式：從新聞到情報、從廣告到商研、從紙媒到串媒。學理上，本研究提出使用者導向商業模式的形成過程及創新原則。實務上，新聞媒體組織可以理解分析使用者的微觀行為的步驟及策略。 / Enterprises are increasingly aware of the importance of users and know their product design must be user-centered. Now newspaper media is losing their readers due to the rising of Internet, so how to develop an innovative business model from users became one of hot topic of literature review. This thesis could be divided into two parts. Firstly, analyze the user behavior context in order to identify the information needs from the role of the early majority, and to realize the key point of innovation diffusion. Secondly, find the possibilities of business models through the user behavior analysis and learn how to change the business logic. In this paper, we use the United Daily News Group's "Upaper" as a case study of the mobile behavior and information needs of the commuters, thereby focusing the top ten news topics to analyze user behavior, information needs, design insights, design plan, these four steps which is closely connected and inseparable. This study identifies three Personas: lazy people who need priority information, Maven who like coherent information, businessman who prefer comparative information. These three personas point out three possible new business models: from news to intelligence, from advertising to business research, from newspaper media to the transmedia. Academically, this study presents the formation process and the innovative principles of the user-oriented business model. In practice, the media organization can understand the steps and strategies about how to analyze the user microscopic behavior.

東方朔為西漢時期漢武帝人臣，因其博聞閎覽、言詞敏捷、機智聰穎又性格滑稽，而於史籍留名。自漢魏六朝小說文人藝術加工後，其形象漸趨轉變而為天上仙人。今民間傳說中，除了既有的形象延續外，還增添了民俗的色彩，而與民間信仰及節日風俗產生聯繫，豐富了東方朔的傳說體系。據東方朔的形象特質，可將相關傳說分作「機智型」、「博物型」、「神仙型」三類；以故事類型分類，則有「不死酒型」、「推遲死期型」、「神奇受孕型」、「見屈原型」、「老頭子型」、「石子變銀子型」等六類。 結合了文人敘事與民間敘事的東方朔傳說，其敘事型態具有穩定模式。各類型傳說的角色多具備「給主人公出難題」、「難題被解答」的角色功能，而情節皆以「起因──過程──結果」的序列，依時間先後排列，形成單線式、對立式等情節類型。而透過傳說中的環境特質，可反映出求仙風氣鼎盛、迷信讖緯流行、佛教道教大興等社會的時代與風俗背景。 此外，東方朔傳說還照應了民間信仰與節日風俗，如歲星、太白星等星辰的崇拜，算卦、盲藝人、相聲界等行業祖師的信奉，又與元宵節的由來有所依附，則東方朔傳說實豐厚了中國文化特質與民俗風貌。 / Donfang-Shuo, a Western Han Dynasty scholar-official in Emperor Wu period, left a glorious reputation in history for his erudite knowledge, glib tongue, many smart conversations and humorous words and deeds. During the Six Dynasties period, the image of Donfang-Shuo was gradually transformed into the Daoist immortal in Chinese mythology by the literature and arts; he became an immortal legend who had miraculous birth and supernatural powers. Nowadays, along with the continuation of Donfang-Shuo’s existing image, these folktales have been added more connections with folk customs. The connections with folk beliefs, customs and festivals enriched the integrity of the folktales system of Donfang-Shuo. Folktales about Donfang-Shuo could be categorized into six types, including the types of ‘the immortal wine’, ‘changing other’s destiny ’, ‘the unusual phenomenon of birth’, ‘meeting Qu-Yuan’, ‘elders’, and ‘the Midas touch ’. Combining intellectual narration and folk narration, the narrative pattern of the folktales of Donfang-Shuo had certain modes and features. First, most characters in the six types of folktales above had common functions in the plot, including giving tough questions or solving the questions. Second, from the perspective of plot, the stories basically developed by the timeline, following the order of ‘cause-process-consequence’ and then forming the plot of one-way type or confronting positions. Through examining the background features provided by these folktales, the author found the folktales of Dongang-Shuo could reflect the social circumstances and custom background during the Han Dynasty age, the age which was filled with superstitious beliefs, folk customs and the Chinese mythology about Buddhism and Daoism. In addition, Dongfang-Shuo legends also had important influences on folk customs and some festivals. For instance, the belief of his embodiment of ‘Sui’(歲,or Jupiter) and ‘Taibai’(太白,or Venus) led to the worship of the stars, even Donfang-Shuo himeslf was worshiped by lots of fortune tellers and was believed to be one of the earliest ancestors of Daoism. His humorous and wise legends were highly praised by many Chinese story tellers and who worked in Chinese comic dialogues as well. Moreover, Donfang-Shuo had deep relation with the origin of Lantern Festival. To conclude, the folktales system of Donfang-Shuo truly nourished the Chinese culture and enriched the style and features of folk customs.

論文分五章，第壹章介紹論文研究途徑—新歷史主義。第貳章說明俄國知識份子的定義與特質，更介紹了俄國知識份子誕生的背景。彼得大帝的西化政策為俄國第一次與西方文明之衝突，其改革不僅為俄國帶來進步的正面影響，亦為百年後俄國知識份子分為兩派（斯拉夫派與西歐派）之肇因。彼得以外，凱薩琳大帝崇尚啟蒙思想，將自由開明之風氣引進俄國，卻因見法國革命而心生畏縮，旋即全面箝制國內思想，造成知識份子反彈。1825年知識份子起義要求改革，起義之敗導致沙皇高壓統治人民，卻意外使知識份子奮起討論救國之道，遂出現三代知識份子。 第參章討論三代知識份子思想之演變與代表人物。十九世紀俄國知識份子先接觸法國啟蒙思想，後又領受德國浪漫主義，以及多位德國哲人如康德、黑格爾等人之影響，此流變可由三代知識份子身上窺見端倪。知識份子發展到後來，出現激進的民粹主義份子，此一力量對推翻帝俄，建立蘇聯政權貢獻不小。 二十世紀初期，由於革命、內戰、世界大戰等因素，俄國知識份子不僅分為國內派與僑民派，各自亦有獨立的文化發展。此為第肆章討論重點。留在俄國境內的知識份子歷經白銀時代的璀璨、蘇聯文藝政策的限制，以及三○年代的大整肅，文化發展欲趨呆板僵化，直至戈巴契夫改革始恢復生氣。僑民知識份子一流亡時間不同又分三代，在蘇聯文化因迫害而沉寂時，僑民不僅負起保存傳統之責，亦各自在國外大放異彩。布寧（И. А. Бунин, 1870-1953）、夏卡爾（М. З. Шагал, 1887-1985）、茨薇塔耶娃（М. И. Цветаева, 1892-1941）、納博科夫（В. В. Набоков, 1899-1977）、索忍尼辛（А. И. Солженицин, 1918-2008）、布洛德斯基（И. А. Бродский, 1940-1996）等，皆為代表人物。 第伍章為結論。俄國知識份子在彼得大帝與凱薩琳大帝的西化努力下，正式崛起於十九世紀。然二十世紀因政治影響，其擁有的社會力量與地位漸趨沒落。解體後，此一力量雖力圖復甦，但短時間難恢復以往影響力。

Slovak Republic is a country where women are still underrepresented in the public life. Only recently, after the Parliamentary elections in June 2010, a woman became Prime Minister of Slovak Republic. Slovak and international media appreciated Slovakia for being a first country in central-eastern Europe to have a female leader of the country (Zsilleova 2010). This fact doesn`t change, that women are almost absent from high posts in Parliament, Government, public life, media or high managerial posts. Women in Slovakia still have a long way to the equality. This study focuses on the way female candidate for President Iveta Radičová is represented in the media during 2009 campaign. The research compares her coverage with male candidate`s coverage. The coverage of personal traits of candidates was gender biased and media mentioned female candidate`s gender very often, meanwhile they didn`t mention male candidates gender except in few occasions. However, there was no gender bias in the coverage of candidates` viability, the issues discussed, and the tone of coverage. Even thought male candidate was favored in amount and prominence of coverage, he was covered in more negative way, which can turn his advantage into disadvantage.

本文討論民事侵害名譽權之法律責任，從釋字第509號解釋之合理查證義務與美國法上的真實惡意原則進行分析與比較，本文第一章為緒論，第二章就現行司法院大法官解釋第509號解釋、第656號解釋、第689號解釋進行介紹並且分析之，而最主要著重於釋字第509號解釋蘇俊雄大法官與吳庚大法官之協同意見書，其見解接近於美國法上真實惡意原則和觀念自由市場之理論。 第三章就美國法「真實惡意」原則的意義及其適用範圍進行探討，並從1964年蘇利文案以下美國法各個誹謗案例進行分析與討論並且類型化表格，並且討論原告是否為公眾人物與系爭言論是否攸關於公共利益進行分析。第四章討論民事侵害名譽權之成立要件、阻卻違法性事由以及有責性事由，本文就民事侵害名譽權之各個要件進行討論，其中最主要討論是刑事阻卻違法事由，可否類推適用於民事阻卻違法事由？另外探討如何區分系爭言論係屬事實陳述抑或是意見表達？ 第五章就「真實惡意」原則和釋字第509號解釋「合理查證義務」適用於民事名譽權侵權行為進行分析，兩者之差異為何？通說認為最主要差別在於我國未如同美國法真實惡意原則一般，區分原告身分是否為公眾人物和系爭言論之不實性須由何方當事人舉證證明之，並且就現行我國、日本、美國對於民事侵害名譽權之新趨勢做出介紹，我國部分是案例分析數字統計表，美國部分是最新的史奈德案，並且本文會就史奈德案後，美國法對於真實惡意原則的發展及其省思，以及本文對於史奈德案的看法，都會在本章探討。 第六章是民事侵害名譽權之救濟手段，本文分別就民事實體法之事前防止損害手段(民法第18條第1項)、民事訴訟法之事前防止損害手段(民事訴訟法第522條、第532條、第538條)、事後填補損害手段、英美法上對於民事侵害名譽權所生損害賠償之種類進行討論，而本文在慰撫金部分建議引進日本的民事名譽權慰撫金算定之標準作為我國法院審酌民事侵害名譽權慰撫金之依據，而最主要理由是因為參考因素一致和最高損害賠償金額相近。 第七章是結論，如同布瑞南大法官所說的，國旗獨特地象徵著思想的自由、平等和寬容的想法等思想，而在歷史上這些係美國人始終熱情地捍衛這些價值並且為其辯論。國旗體現了我們國家為這些理想付出的精神。因此國旗所傳播的訊息並未強化我們意見上的歧異，除非是將意見上的歧異解釋為對於相同理想的不同詮釋。國旗的象徵意義並不對特定的政策進行判斷，當這些政策係受到國旗所象徵之自由和平等精神所啟發時，他們應當受到尊重。對世界而言，國旗是我們將繼續努力為這些理想奮鬥的承諾。對我們來說，國旗是同時在提醒我們不應停止為自由和平等持續的努力，而且我們應有對於公民寬容和尊重的義務，這些公民當然包括與我們意見相歧異者，即使那些想法是令人不愉快或感覺受到侮辱的。綜上所述，本文認為對於公眾人物和公共利益之相關系爭言論，要給予最大的尊重與包容，所以對於言論自由與名譽權的利益權衡，從以前到現在與未來，如同一盤未下完的棋而繼續走著，在可預見的未來仍然是個難解的習題，本文試圖找出其平衡點，同時能夠兼顧言論自由與名譽權之保障，使民主社會散發出蓬勃的氣息，帶領著我們邁向更光明燦爛的明天。