根據近幾年來瑞士洛桑國際管理發展學院發表之「全球競爭力」調查報告與國際透明組織公佈之「全球貪腐印象指數」的排名結果，發現國家競爭力越高者，清廉度亦相對較高，二者間存有強烈的正相關。而歷次調查結果，均顯示臺灣僅為中度廉潔的國家，因此在推動防貪的過程裡，仍存有許多改善的空間。 晚近公部門貪瀆案件、政商掛勾的弊端層出不窮；為遏止公職人員貪污腐化，政府提擬出一系列陽光法案，而公職人員財產申報法就在民國82年匆匆立法通過，成為第一道陽光法案。該法開宗明義即揭示，「爲端正政風、確立公職人員清廉作為，建立公職人員利害關係之規範，特訂定本法」，足徵防制貪瀆係該法所積極追求的目標。但迄今為止，申報不實之公職人員仍然眾多，亦未見任何觸法者因此去職或終結政治生命，可見財產申報法尚無法完全發揮遏制貪瀆弊端的力量，故有修法之迫切需要。 本研究係從文獻資料探析財產申報法的立法歷程與規範重點，並針對法務部95年版修正草案加以檢討，同時擷取美國、新加坡的財產申報制度的優點以供我國修法參考。另外，則藉由深度訪談的過程，了解我國財產申報制度在法規面與執行面的優缺點，進而提出改善建言，以期達成建構廉能政府的施政目標。 經綜合文獻分析與深度訪談的研究結果，發現整體申報制度之缺失有申報對象界定失衡、防堵脫產未克其功、公開透明猶有不足、裁處罰則難以懾人、執行審核確有困境等。依據前述研究發現，本文提出下列建議包括：建置整體陽光法案、法令體系的結合運作、其他配套措施、追查資金流向、建立弊端揭發人保護制度、鼓勵民眾監督公部門、強化公務人員倫理教育、簡化行政作業流程、研議高薪養廉政策等，以期完善整體申報法制。

以出生年份所定義的七年級生，因其富庶卻又嚴苛的生存條件而與草莓族形象疊合，形成獨一無二的「草莓世代」。筆者身為七年級生的一員，關注此世代從無到有、經由比較與召喚所被建構的過程。首先將勾勒出七年級生的成長背景，討論他們何以繼釣魚台世代之後被指認，並試圖指出其歷史意義；其次蒐集七年級生在財經企管雜誌中的相關表述，並置於時空脈絡中探討其形象如何被建構，及背後的論述形構。世代的建構與定義方式，從曼海姆與蕭阿勤的自我定義與實踐，消費社會中以行銷為本、針對年輕族群所貼的標籤，到「草莓世代」的勞動主體建構，反映不同的命名邏輯與社會脈絡。本研究發現，草莓世代中的「生產力論述」中出現了工作倫理轉向，從生產者社會的全景敞視規訓，轉化為消費者社會中具備彈性與動能、隨時召喚認同的生命治理模式：由內而外進行勞動主體的調理與改造，使之內化此規訓法則，進而成為個體化社會中自負盈虧、高度彈性的理想勞動力。 / Youths born in 1980s (The Post-80s) were raised rich yet faced relatively crucial living status when grown up, and thus were defined as unique "strawberry generation." As part of the youths, I concern the process that how the generation emerged by comparison and interpellation. First of all, the article illustrates social background in the 1980s, discussing why the Post-80s were identified as “strawberry generation” after the Diaoyu/Senkaku Islands generation, and then points out the historical meaning behind. Secondly, I collected essays about the Post-80s in business magazines, analyzing how their images were constructed and the discursive formulation in temporal context. The ways that generations were constructed and defined were shifting from the self-definition/practice that Mannheim and A-chin Hsiau have discussed, labels on youths in terms of marketing strategy of consumer society, to the construction of labor subjectivity among "strawberry generation." Furthermore, the evolution reflects different naming logic as well as social context. In this research, I discover that there has been a work ethic turn in the "productivity discourses" of strawberry generation. It turns from the panoptical discipline of producer society to the flexible/dynamic biopolitics that may call for identification in consumer society. In terms of the biopolitics, it manages to convert labor subjects from the inside out, making them internalize the discipline rules and thus become ideal labor force who takes his/her own responsibility with higher mobility.

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在高度醫療化的現代社會當中，醫病關係是一個不容忽視的重要議題。二十世紀的醫療科技突飛猛進，但是病患所接受的醫療品質卻是越來越低劣。醫生過度強調科學與理性，失去對病人的尊重，因而導致醫療系統凌駕於人性之上的情境。《哈維》與《心靈病房》分別描述了病患在醫院所經歷的治療過程。透過這兩齣戲的比較，本文發現二十世紀下半葉的醫療系統對待病患的態度並無改善。透過傅柯與生命倫理學的觀點，本文旨在說明二十世紀醫療系統對人性所造成的迫害，並且探討醫療體系的威權如何被建立以及病患的自主權如何被剝奪。 　　本論文分為四章。第一章說明柴絲和愛德森的生平背景、《哈維》與《心靈病房》的相關評論以及本論文的理論架構。第二章透過傅柯的觀點闡述醫護人員無形中施加於病患身上的醫療暴力。第三章透過生命倫理學的角度分析病患任由醫療體系擺佈的過程。第四章總結醫護人員對病患的操控以及病患在醫療系統中所遭遇的困境，並且重申醫療系統應該以「以病患為中心」的醫療模式取代傳統霸權式的醫療。 / In the madicalized society, the doctor-patient relationship is a significant issue because medical science has had tremendous breakthroughs in the twentieth century, yet the quality of hospital care has become worse. Doctors, over-relying on science and rationality, lose respect for their patients, which leads to a situation of medical apparatuses above humanity. Mary Chase’s Harvey and Margaret Edson’s Wit describe patients’ experience in hospital respectively. Through the comparison and contrast of the plays, this thesis cannot see any improvement in doctors’ treatment of patients. Therefore, aiming at demonstrating the dehumanizing evil of medical apparatuses, this thesis elaborates the construction of medical authority from the perspective of Foucault’s analysis of disciplinary power and reflects on the deprival of patients’ autonomy with the approach of biomedical ethics. This thesis is divided into four chapters. Chapter One introduces the backgrounds of the authors, literature review of Harvey and Wit and the theoretical frameworks of Foucault and biomedical ethics. Chapter Two, focusing on the rigid disciplinary power of medical apparatuses, illustrates hospital staff’s evil practice on patients. Chapter Three demonstrates the dehumanized patients under the manipulation of medical discipline and unethical treatment. Chapter Four concludes hospital staff’s manipulation of patients and patients’ dilemmas in medical institution and then reiterates the significance of the patient-centered treatment.

宗教倫理即是以宗教信仰為核心而建構的倫理道德體系。一貫道信仰中，道親往生後，家屬處於不穩定狀態，宗教倫理能提供死者一個終極關懷，即是回歸理天的彼岸世界。對家屬而言，一貫道道場倫理給予物質與精神面的支助，強化此岸世界的倫理關係，人與人與間更緊密的連結起來。 本論文從一貫道內部經典與外界研究的文獻整理，來分析有關宗教儀禮的教義與實踐，另外，從各組線的訪問與田野調查比較其奠禮的發展過程與理念基礎。此研究首先探討一貫道教義的基本觀念，再對應理天倫理與道場倫理的互動關係，然後對奠禮儀式的人事安排、流程與意涵加以剖析，最後與民間奠禮做一比較，可觀察一貫道禮儀在禮俗上，經過吸收與轉化後對社會的貢獻程度。總結，一貫道奠禮可以說明宗教倫理對失序的家庭倫理有支持、整合的功效。 / Religious ethic is constituted as a frame of moral philosophy that centered by religious beliefs. In the beliefs of I-Kuan Tao, Tao members’ death lead their families fall into a instable status; therefore, religious ethic is seeking to a situation of providing flatliner a ultimate concern, which means after death, the spirit will go back to “Li Tian” - Heaven. For those Tao members who face their families’ death, Tao ethic could offer the support not only on substance but also spirit side, so it improves the ethical relationship in the shore world, and link up all people more closer. This thesis was done via researching from inside scripture of I-Kuan Tao and outside studies from relative scholars to analyze about creed and practice of religious ritual. In addition, the thesis was also completed by doing interview and fieldwork of other branch of I-Kuan Tao on the development of the laying ceremony. The thesis started with the basic concept of I-Kuan Tao’s dogma, and then correspond the interactive relation between Heaven ethic and temple ethic. Subsequently analyze the ritual of laying ceremony of personnel arrangement and procedure and significance. Finally the thesis show the comparison of I-Kuan Tao laying ceremony and folk type to show I-Kuan Tao’s way has contributed to the society. In conclusion, I-Kuan Tao’s laying ceremony can interpret that religious ethic the function of supporting and integration for the domestic disorder.

本文在探討教師之倫理規範及懲戒制度，首從教師本質談起，研究教師法律地位及權利義務，並從實務案例歸納不適任教師之定義，進而分析比較國內外教師倫理規範，最末，探討教師責任、懲處及救濟制度。內容涵括：1.教師之本質：從教師職業之演變瞭解教師專業化之歷程，並探討教師之法律地位，瞭解教師身分是否為勞工或公務員；進而從學理及實務面向探討教師與學校之法律關係，最末，探討教師之權利與義務。2.教師適任性：除比較國內外教師資格取得方式及從法令規範探討不適任教師類型外，進而從實務案例探究我國不適任教師認定標準，以行為不檢有損師道及教學不力或不能勝任工作為主要類型；最末討論教師評鑑制度及現況。3.教師倫理：探討教師專業倫理之意涵，並瞭解各國教師倫理守則及我國教師倫理規範之現況，繼而分析比較及提出我國教師倫理之未來方向。4.教師懲處與責任：探討教師懲處之事由、程序及停聘、解聘、不續聘種類及性質，再從教師行為探究刑事責任、民事責任及行政責任。5.教師職業之權利救濟：探討申訴、訴願、行政訴訟等救濟制度之關係，並提出改革建議。

萊維納斯是二十一世紀最重要的哲學家之一。他早期的哲學著作聚焦在現象學的知識論與方法論的問題上。由於曾師事海德格，所以他也展現了如何將胡賽爾的著作視為一種存有學。但這不意味著他的哲學是一種胡賽爾現象學或海德格存有學。如同海德格一般，他穿梭於現象學中，但以某種方式同時靠近、同時遠離海德格的學說。他堅持必須超克的不只是現象學，還有存有學，而這最徹底的層次便是倫理，或他所稱的 「異於存有」。但這種 「異於」如何可能？而萊維納斯的倫理與胡賽爾的現象學、海德格的存有學之間的關係又為何？意識概念便是其中的關鍵。而這也是這本博士論文的主要任務。 這份探詢分三個部分，第一部分帶出現象學對自然哲學的批判，並處理萊維納斯對胡賽爾的理解與批判，例如意識不再是一個封閉的、不變的實體，而是具有朝向外在世界的可能。這朝向外在的可能，作為ㄧ種超越，來自意識結構本身。 「意識總是某物的意識」說明了意識本身的結構，這結構以能思-所思 (noesis-noema) 這樣的方式呈現。在這種運作方式，解讀為將外在化為內在的過程，所有被納入意識的事物都變成一種以 「現在」為優位的表象(representation)。 第二部分說明何為萊維納斯所謂的 「意識」。而這個論述是從理論態度進入到實踐的態度開始，同時這也是萊維納斯與海德格的關係。在此我們將看到萊維納斯如何抗拒海德格的基礎存有學，並確立 「實顯」作為意識的定位。在定位之後才開始有欲望、營養與家園等將他者化為同一的活動。另在第二部分結尾說明萊維納斯將 「意識」一詞區分為兩的向度，意向性與非意向性，同時這也是存有學與倫理的的區別。 第三部分著重在非意向性，亦即倫理的層次。在這裡說明如何從存有學層次的欲望、營養與家園轉變為責任、鄰近性與替代。非意向性意識所能建構的不是以自我為核心的帝國，而是以他人為優先的整個宇宙。在這之中，問題不在是存有或非存有，而是我的存有是否正當？我們可以發現，非意向性意識的功能不在於對反、摧毀意向性意識的功能，而只是打斷其安於現狀的安全感。正因不斷擾動、不斷質問，意識總是可以活躍的運作，而不只是陷入某個固定的迴圈。這種非意向性意識是強烈的，但它不是一種貪婪，或許可以說它是一種獻身的大愛。 / Emmanuel Levians, internationally renowed as one of the gtreat philosophers in the twentith century. In his early philosophical writings he focused on the epistemological and methodological problems of phenomenology. Having studied with Heidegger, he also showed how Husserl's work can be read as an ontology. But that does not means that his Philosophy is a sort of Husserlian phenomonology or Heideggerian ontology. Like Heidegger, he passed through phenomenology, but in a way simultaneously close and very foreign to that of Heidegger. An insistence on the necessity of overcoming not noly phenomenology but also ontology, and this most radical sphere is ethic, or what Levinas calls "byomd Being". But how can this beyond be possible, and what is the relation between Levinas's ethic with Husserlian phenomenology or heideggerian ontology? The Key point is the concept of consciousness. And this is the central task of this dissertion. This inquiry is divided into three parts. The first part brings out the phenomenology of natural philosophy and handles Levinas' understanding and criticism of Hussail. For example, consciousness is no longer a closed and unchanged entity, It is possible toward the outside world. This possibility, as a transcendence, comes from the structure of consciousness itself. "Consciousness is always the consciousness of something" illustrates the structure of consciousness itself, which is presented in such a way as noesis-noema. In this mode of operation, interpreted as the process of externalization into an internal process, all things that are incorporated into consciousness become a representation of the present. The second part explains what Levinas called "consciousness." And this discourse begins with the theoretical attitude into practical attitude, and this is also the relationship between Levinas and Heidegger. Here we will see how Levinas resisted Heidegger's fundamental ontology and established the "hypostasis" as the location of consciousness. Only after the positioning of consciousness, then, it begin the the movement that absorb the other to the Same by desire, nutrition and at home. At the end of the second section, another chapter shows Levinas's division of the word "consciousness" into two dimensions, intentionality and non-intentionality. At the same time, this is the difference between ontology and ethics. The third part focuses on non-intentionality, that is, ethical level. Here we show how we can shift the desire, nutrition and at home from the ontology leve to responsibility, proximity and substitution. The non-intentional consciousness can construct not the self-centered empire, but the entire universe, which is prioritized by others. Among them, the question is not to be or not to be, but is my existence right to be? We can see that the function of non-intentional awareness lies not in the function of opposing and destroying intentional awareness, but only in disrupting the security of the status quo. It is precisely because of constant disturbance, constant questioning, consciousness can always be active operation, not just fall into a fixed loop. This non-intentional awareness is strong, but it is not a kind of greed, perhaps it can be said that it is a devoted love.

京都大学 / 新制・課程博士 / 博士(教育学) / 甲第23443号 / 教博第265号 / 新制||教||204(附属図書館) / 京都大学大学院教育学研究科臨床教育学専攻 / (主査)教授 西平 直, 教授 齋藤 直子, 准教授 広瀬 悠三 / 学位規則第4条第1項該当 / Doctor of Philosophy (Education) / Kyoto University / DGAM

新制・課程博士 / 法学 / 博士(法学) / 甲第137号 / 181p / 一橋大学

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