This paper examines the development of penal policy and practice in Taiwan in the early Japanese colonial era (1895-1908). The Japanese colonial government considered creation of a modern prison system in Taiwan as not only an essential part of establishing control over the island, but also in proving their colonial credentials. However the process of establishing a modern colonial penal system was a new challenge for Japanese rulers and penal policies underwent changes throughout the period of Japanese rule as they sought to adjust to the needs and realities of colonial governance. This paper seeks to answer the following questions: How did the Japanese colonial regime’s strategy of colonial governance (i.e. the new political rationality) affect the development of penal thought and techniques in Taiwan? What were the particular characteristics of the colonial prison in Taiwan and what comparisons can be made between penal systems in Qing Taiwan, Meiji Japan and colonial Taiwan? This paper will examine relevant penal philosophy, architecture and penal technologies in order to answer these questions. / This paper examines the development of penal policy and practice in Taiwan in the early Japanese colonial era (1895-1908). The Japanese colonial government considered creation of a modern prison system in Taiwan as not only an essential part of establishing control over the island, but also in proving their colonial credentials. However the process of establishing a modern colonial penal system was a new challenge for Japanese rulers and penal policies underwent changes throughout the period of Japanese rule as they sought to adjust to the needs and realities of colonial governance. This paper seeks to answer the following questions: How did the Japanese colonial regime’s strategy of colonial governance (i.e. the new political rationality) affect the development of penal thought and techniques in Taiwan? What were the particular characteristics of the colonial prison in Taiwan and what comparisons can be made between penal systems in Qing Taiwan, Meiji Japan and colonial Taiwan? This paper will examine relevant penal philosophy, architecture and penal technologies in order to answer these questions.

平路是當今台灣文壇一位傑出的女性作家，除了創作小說，也出版散文及評論集，著作豐富。1970~1980年代是台灣女性作家開始大量創作的時期，不論質與量均豐，受學院肯定，而平路從1983年〈玉米田之死〉獲獎，至今持續小說創作，對台灣社會的關懷是她一貫的堅持，以台灣歷史作為小說背景或小說題材成為她的創作素材。平路書寫台灣歷史，融入文學手法，想像小說情節和歷史事件上未出現人物，化作一篇篇的小說，此種歷史想像是平路小說的特色之一。本論文從平路的生平和經歷出發，追溯其內在心靈的轉變，影響作品風格轉變，並醞釀歷史小說和台灣歷史小說的誕生，將平路小說中出現台灣歷史事件的篇章提出，予以集中討論，深究平路小說中的台灣歷史想像意涵，而近期出版的《婆娑之島》，運用新歷史主義觀點和後殖民書寫深入析論，並探討《婆娑之島》的藝術表現，從其寫作脈絡勾勒作者建構台灣歷史小說的意圖，彰顯《婆娑之島》的小說藝術成就，整體呈現平路作品中所呈現的台灣歷史想像意義，建立平路的台灣歷史小說在文學史上的地位。

本論文依據 Patton and Timmermann (2007) 之模型架構，透過最適預測檢定探討台灣主計總處公佈之經濟預測最適問題。研究結果發現，主計總處 GDP 之預測違反較多本文所假設的最適預測推論，因而 GDP 預測為非最適預測。主計總處 CPI 之預測在本文的最適預測推論架構下，雖相較於 GDP 預測符合較多推論，但仍然違反了其中一條最適推論，因而 CPI 預測仍為非最適預測。

台灣在尚未被併入清國領土範圍前，本地居民是以部落社會為主，尚且有平埔族與高山族。目前我們熟諳的貞節牌坊、旌表與匾額，皆隸屬中國傳統儒家所推崇的節操理念與漢人思維，然而，它們並不存在於原始的台灣。清代台灣婦女因守節而受到表揚一事是根據旌表律令，為能理解此制度是如何生成於台灣，必須追溯制度的起源、演變與對台灣婦女的影響。 本文欲從明清的律令，探討旌表辦法、規範及名稱之差異，與此制度如何演變並施行於清代台灣，並以清代台灣志書中〈列女〉之名稱與紀錄作為佐證旌表一制在清代初期、中期、後期之演變，了解彼時台灣婦女是如何被納入儒家規範與漢人價值觀的體系之中。此外有別於以往關注寡婦弱勢與同情憐愛的面向，本文將以《淡新檔案》和《台灣私法物權編》中的民事訴訟與契約簽署等案例，分析婦女選擇守寡一途之因素，包括她們須面對現實經濟環境與家庭成員直接和間接的影響，「守寡」實為婦女幾經機會成本考量後之選擇。台灣女性權力是如何從優勢轉為劣勢，再經由身分的轉變展現其母權亦是本文觀察之課題。

語氣詞在華語母語者的對話當中，扮演了重要的角色。而語言因為時間和空間的遷移，也會產生不同的變化。因此本文針對兩個華語使用區域─台灣和馬來西亞的華語語氣詞使用異同。 本文採用情境構擬的方式對30位受試者採集貼近真實的語料。情境構擬實驗以齊滬揚(2002)提出的六大語氣分類為本，加上感嘆、或然及提醒類的情境，設計出九種類型語氣的題目進行實驗。本文更依據情境構擬語料結果中找出台灣地區常用的六種語氣詞，與中央平衡語料庫的語料進行對比，進一步確認語氣詞功能是否一致。 台馬兩地常用的語氣詞，其中相同的語氣詞有：「啊、吧、嗎、了、誒」，台灣獨有的「哦」及馬來西亞常用的「咧」。其中，「了」雖然兩地皆用，但發音不同，台灣發為「lɤ2」，而馬來西亞發為「liau3」。本文找出的常用語氣詞和過去學者統整的有相同和相異之處，判斷原因有三個：一、資料來源不同；二、語言變化(時間和空間的影響)；三、區域性差異。 / Modal particles are very important in Mandarin Chinese. By just adding one modal particle to a sentence, speakers are able to express their various feelings, moods or attitude. Language always changes because of differences in time and space. This study focuses on two areas of Mandarin usage, Taiwan and Malaysia, to discover the differences in use of modal particles between them. In this study, we attained authentic materials by situational conversations with 30 subjects. The situational conversation based on Qi (2002) mentions 6 kinds of traditional modals plus 3 types (sigh, contingent and reminder) which are used to design a modal particle experiment. This study not only focuses on authentic materials, but also uses Sinica Corpus to verify the functions of the modal particles. The common modal particles used in Taiwan and Malaysia are “a, ba, lɤ, e”. One that is only used in Taiwan is “O”, and in Malaysia is “le”. Although these two countries actually use “le”, the pronunciation is different.

於1980年代的後半幾年中國大陸對台灣的選舉影響開始演變。中國仍然秉持一個中國的原則，而且中國為了統一台灣不排除使用軍力。但是中國這幾年開始用跟之前不同的手段影響台灣的選舉。中國最近開始用經濟發展與自由貿易來試圖影響台灣的選舉。反過來說台灣的兩個政黨對中共的新手段亦有不同的立場。藍影認為中國對台灣來說是個機會，綠影則認為中國對台灣的民主是一個威脅。 / Beginning with Taiwan’s transition to democracy in the late 1980s China’s influence over Taiwan has begun to evolve. China, although still maintaining the right to use military force, has transition to a more economic way of dealing with Taiwan. China attempts to influence Taiwanese voting behavior by offering economic incentives for closer relations with the Mainland. This change has resulted in both of Taiwan’s main political parties evolving their positions on China. The Kuomintang (KMT) views China as an opportunity and the Democratic Progressive Party (DPP) views China as a threat. Keywords: China, Taiwan, Kuomintang (KMT), Democratic Progressive Party (DPP)

本文在Arkolakis et al.(2009) 模型架構下，經由簡化而一致的貿易估計式，以較少量的數據資料，得到1981年至2012年間的台灣貿易利得，分別在單一產業單一要素、多產業單一要素及多產業多要素三種形式下，其對應的完全競爭與獨佔性競爭的估計結果。實證結果顯示，三種形式下的貿易利得起伏不盡相同，但大致呈現先降後升的一致走勢，表示貿易利得同樣受到1980-2012年間的重大總體經濟事件影響。 在1980 年代，主因第二次石油危機，以及台灣匯率急速升值，導致出口疲弱，貿易利得持續下降。1990年代，則在台灣歷經產業升級調整後，高科技產業使出口增加，進而提振貿易利得逐年上升。進入2000年後，台灣貿易利得隨即因2001年爆發的美國網路泡沫造成衰退。在2002年，台灣加入WTO後，隨著貿易障礙的逐漸移除，貿易利得也有顯著的成長。直到2008年，金融海嘯造成全球景氣衰退、需求疲軟，進而使台灣的貿易利得也巨幅下挫。

好時光廚藝教室推廣計劃 / Good Old Times Cooking Studio is a venue where one can create the most unforgettable culinary experience. The studio offers an opportunity to learn how to cook traditional Taiwanese food with skilled and friendly teachers who can impart the secrets of Taiwanese cooking in a fun, conducive, and personalized environment. More importantly, the cooking studio will allow you to experience the true beauty of Taiwanese traditional culinary culture and bring you the warm embrace of a Taiwanese home. Through this business plan, Good Old Times Cooking Studio hopes to extend the traditional Taiwanese culinary culture overseas but also retain it locally. The customized services enable more potential customers to join our program. We use “Marketing Mix Model—5P” to attempt to generate the optimal response in the target market, followed by a financial assessment to evaluate the feasibility of Good Old Times Cooking Studio in the near future. This business plan then capped off by a “Business Model Canvas” which includes our core value proposition, customers, infrastructure, and financial streams.

在西方傳統上，宗教對個人道德修養扮演重要角色。相反地，由於受到中國儒教傳統的影響，許多亞洲國家認為道德教育列為正規教育重要的一環。自十九世紀末至今，台灣經歷五十年日本政府的殖民階段，後續接受中國國民黨統治，其學童在不同政權下所接受的道德教育為一值得研究的主題。台灣近代的教育系統建立於日本政府殖民時期，之後經過國民黨政府修正。兩個政府都壟斷了教科書的編修與發行，並提供學生免費或價廉的教科書，更透過統一、嚴格的教育系統使得政府發行的教科書變成老師與學生最主要的學習資源，確保執政者之信念在民眾間可獲得推廣。本論文的目的是探討1920年至1960年期間台灣兒童所接受的道德教育。研究的方法是檢視及評估此段期間內，分別由日本殖民政府與國民黨政府所出版的小學修身與公民教科書，我們將對教科書內傳達的道德價值觀進行分析與比較。 / In the Western world religion has long played an important role in moral education and self-cultivation. Conversely, in many Asian countries which have been influenced by Chinese Confucian traditions, moral self-cultivation is one of the primary goals of education. Taiwan, which was a Japanese colony for 50 years before coming under the control of the Chinese Nationalist Party, or Kuomintang (KMT), presents a unique case for the study of ethics education, as Taiwanese schoolchildren were exposed to both Japanese and Chinese moral traditions over the course of the 20th century. Taiwan’s modern education system, established by the Japanese and expanded under KMT rule, allowed the ideologies of the two governments to reach a wide audience. Government monopolies on textbook creation, the provision of free or subsidized textbooks to schools, as well as the rigid and uniform nature of the school system all ensured that textbooks would be the primary resource for both students and teachers. This research seeks to examine and evaluate Taiwanese moral education from 1920 through to 1960, a period which covers both Japanese and Chinese rule. The study will be carried out by way of a comparative analysis of elementary school ethics and civics textbooks published under both regimes.

印度尼西亞是一個共和國國家（印度尼西亞語：Republik Indonesia），簡稱印度尼西亞或印尼，為東南亞國家之一；印尼由上萬個島嶼組成，是全世界最大的群島國家，疆域橫跨亞洲及大洋洲。而瓦揚（wayang）是印尼的一個文化代表，已經有了很長的歷史，不指是個藝術作品，也反映了印尼人民的生活與社會層面，除了受到印度文化的影響，有部分是受到了中國文化的影響，是由華人帶入印尼的，如布袋戲在印尼也歸類為Wayang（瓦揚）的一種，而為了與其他瓦揚分別，就稱為Wayang Potehi，是從福建話「布袋戲」所擬音的。 由於印尼政府對中國文化的排斥，所以布袋戲也受到不少限制與控制。因為這些原因，瓦揚布袋戲慢慢沒落，在70到90年代的時候，面臨了危機，差一點消失。直到印尼總統瓦西德擔任總統時，印尼華人才再一次得到同等的機會，把過去已被剪斷的文化再一次復原。而泗水一處有一個廟宇，直到如今仍然還保存著此藝術的存在，作為他們宗教活動的一個部份。 是以本研究將探討印尼─泗水的「鳳德軒」廟宇與其布袋戲劇團發展史，探討劇團組織與其藝術。通過此研究之後，希望可以更深入瞭解在印尼發展的布袋戲背後的歷史，在印尼政府限制的期間，他們如何生存下來？以及同樣從福建傳來的布袋戲，在台灣與印尼怎麼尋找他們自己的出路，如何在藝術上有所發展演化與變遷？同時也通過此研究，讓印尼的瓦揚布袋戲得到新的看法以及出路，借鑑台灣的布袋戲經驗，展望未來。