本論文以英國17世紀形上詩人唐恩的詩為研究對象。共分為三章，第一章分析唐恩在《歌與十四行詩集》(The Songs and Sonets)中的愛情觀。第二章分析唐恩的形上派奇想(metaphysical conceit)。第三章以唐恩的兩首《週年紀念》(The Anniversaries)為對象，討論其中包含的宗教觀，哲學觀，及生死觀。 / This thesis intendes to analyze John Donne's poetry. The thesis is divided into three chapters. The first chapter is devoted to the study of Donne's views of love in the Songs and Sonets. The second chapter is devoted especially to Donne's use of metaphysical conceit. The third chapter is a study of Donne's Anniversaries, two long poems dealing with science, philosophy, life, and death.

臺灣Favorlang人作為研究主體的傳統，已綿延300餘年不輟，其間對於南島民族語言、文化研究的啟發，有著相當重要的貢獻。 Favorlang人身為荷蘭時代重要族群關係成員之一，除了累積殖民地對待異民族的經驗，留下的相關資訊，更成為歐洲學界理解窺探遙遠東方的窗口。本文首先討論相關定義，分類整理Favorlang人的研究史，舉其大要並詳述文獻背景，並且說明研究方法論的取向與研究角度的意義，提出對未來研究的期許和可能發展方向，可供進一步討論。 本研究運用荷蘭東印度公司檔案文獻，討論有關Favorlang的關鍵問題，最重要的諸如「Favorlang之位置」，以及「荷蘭時代資料」如何和其後的資料互相連結，從檔案對校出發，揭開了許多歷史的面紗；尤其本文對於17～18世紀荷文、漢文文獻的充分引用，找出許多記載矛盾的問題，試圖結合荷蘭時代與其後的各種漢文史料，重建一個「沒有歷史的臺灣原住民族群」在十七世紀的樣貌，重新思考各種文獻的解釋量度，意欲發掘「歷史—民族」研究方法論上更大的可能性，希望能為Favorlang研究打下一份基礎。

本論文的土魯番政權研究，旨在剖析以察合台裔蒙古統治者為領導的土魯番政治勢力，是如何形成為十四至十七世紀期間活動力甚強的區域政權? 因此，本文研究架構分為: 緒論，為研究動機、路徑的鋪陳敘述。第一章，為剖述其政權興起的時空背景。第二章，針對土魯番政權結構的變化等政治特徵之描述。第三章，分析其政權涉外之關係特色。第四章，著重於政權所處空間領域面的變化，及其社會文 化的變遷。第五章，為綜合探索土魯番政權興起所呈現之時代意義和影響。筆者最後於結論部份，綜述了土魯番政權史之縱（時間）、橫（空間）面向下政治社會的探討。其反映於新疆史中，更代表了當時全疆社會文化轉型至伊斯蘭化的一關鍵期和例證等諸多意義與影響。 / This thesis is to deal with A Research for Turfan Polity from the late 14th century to the late 17th century. From this thesis it follows that topic will be discussed as follows: In connection with analyzing the background when Turfan political power rose abruptly, a change of Turfan polity, and arguing the relations between Turfan and other nations and a change of political territory. And besides, it is put much emphasis on the transformation of Turfan society and culture from primary Buddhistical life to Islamization finally. At the end, it general summaries the meanings and affection of Turfan polity.

本論文以十七世紀英國千禧年思想為脈絡，從神學的角度檢視密爾頓千禧年思想的發展。千禧年思想在十六世紀時被斥為異端，但卻在十七世紀初興起，並於英國大革命時達到前所未有的高峰。密爾頓早年並未相信千禧年王國會降臨人世。從密爾頓1640年之前所寫的短詩中，我們發現他期待這個世界結束後，接續而來的是天國。然而隨著內戰爆發，密爾頓也受到當時盛行的千禧年思想所感染；因而在其反對聖公會神職制度文章中，密爾頓熱切企盼基督早日再臨人世，建立千禧年王國。唯此熱度很快就消退，直到1649年查爾斯一世戰敗後，密爾頓又重燃對千禧年王國的渴望。在為弒君辯護的文章中，密爾頓懇求基督速速降臨，在這個世界興起第五王國。但1652年眼睛全盲後，密爾頓對於忍耐有了更深刻的「洞視」，因而也重新調整他的千禧年思想。密爾頓終於體認到主的日子是無法預測的，人只能忍耐等候神。但他仍然持守對於千禧年王國的信仰。1660年當查爾斯二世即將復辟之時，密爾頓最後一次表達他的千禧年思想。他希望英國共和體制能延續到千禧年王國的來臨。然而這次他並未表達對千禧年王國的急切性。在密爾頓的兩部史詩──《失樂園》與《復樂園》──當中，我們看不到任何的千禧年思想。老詩人似乎重拾他早年的思想：天國的盼望。但同時密爾頓也鼓吹大家追求神在人內心創建的樂園；也就是說，神的國已經降臨：神的國並不是外在物質的邦國，而是內在屬靈的國度。 / This dissertation aims to discuss Milton in the context of seventeenth-century English millenarianism. The writer examines the development of Milton’s millenarian ideas through a theological lens. Millenarianism was condemned heretical in the sixteenth century, but it arose at the beginning of the seventeenth century and reached its zenith during the English Revolution. At first, Milton did not believe in the realization of an earthly millennial kingdom. In his early short poems written before 1640, we only find his hope for a kingdom of heaven after the end of the world. However, with the outbreak of the Civil War, Milton was influenced by the then widespread millenarianism, and in his anti-prelatical tracts he expected the imminent coming of Christ to inaugurate an earthly kingdom of God. But his fervency for millenarianism was soon quenched, and was not rekindled until the defeat of Charles I in 1649. In his regicide tracts, he urged the imminence of Christ’s Advent to usher in a terrestrial fifth monarchy. Yet his total blindness in 1652 gave him a deeper “insight” into the value of patience, causing him to readjust his attitude toward millenarianism. After two wrong guesses, Milton finally came to realize in terms of experience that the Day of the Lord was unpredictable, and that all he could do was to wait patiently for God’s time. But he still maintained his belief in the realization of an earthly kingdom of God. On the eve of the Restoration of Charles II in 1660, Milton for the last time uttered his millenarian hope. He wished the English Commonwealth would last until the arrival of God’s millennial kingdom. Only this time he did not urge its imminence. Millenarianism was absent in Milton’s two epics—Paradise Lost and Paradise Regained. In them the old bard seemed to resume his earlier stance: anticipating a heavenly kingdom of God. But he also emphasized the importance of enjoying a paradise within heart—that is, the kingdom of God has already arrived, and it is not an external, physical monarchy, but an inward, spiritual realm.