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現代化宗教與青年:佛教團體青年組織發展之比較 / Modernized Religion and the Youth: A Comparison of the Development of Buddhist Youth Organizations陳宜樺 Unknown Date (has links)
台灣自解嚴以後,宗教環境呈現一片開放與復甦的景象。近幾十年來,各佛教團體青年組織相繼成立與逐漸發展,包括:佛光山的佛青、慈濟的慈青、法鼓山的法青、靈鷲山的宗青、香光尼僧團的慧青、福智佛教基金會的福智青年等,青年的宗教市場似乎展現多元活絡的樣貌。但另一方面,宗教世俗化趨勢卻也始終影響台灣社會結構,尤其是對於教育體制的影響,致使大多數青年對於「宗教」不甚感興趣,參與宗教組織的意願較低。
本研究即是探討世俗化趨勢對於佛教團體青年組織的影響程度,以及佛教團體青年組織如何應對世俗化趨勢。以世俗化理論與宗教市場理論為理論基礎檢視佛教團體青年組織的發展情況,以慈濟大專青年聯誼會為主要研究案例,法鼓山青年會為輔助案例。藉由理論與現象之相互論證,探究佛教團體青年組織之「整體組織」、「社團」、「營隊」的運作發展情形以及應對世俗化情況。
研究發現與論點為佛教團體(主體組織)與青年組織(分支組織)的宗教性以及緊密的結構關係與互動程度,有助於組織應對世俗化趨勢。而佛教團體青年組織的社團運作模式須朝世俗化的方向修正,並且建立健全的結構制度與緊密的人際網絡,將使社團持續穩定地發展。至於營隊運作模式,由於能提供激發參與者之宗教需求或情懷的活動與課程,營隊參與人數持續增加,營隊發展情況較為良好。最後本研究歸納岀「社團」與「營隊」模式之各別屬性,處於世俗化的環境中,佛教團體青年組織若能掌握此兩種模式之特質並相互配合與支持,將有助於組織回應世俗化趨勢並使組織得以發展。
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以社會補償作為減除性別刻板印象威脅之方法 / Social Compensation as a Way to Nullify the Gender Stereotype Threat何修慧, Ho, Hsiu Hui Unknown Date (has links)
不同於以往採用數學測驗的性別刻板印象威脅研究,本研究採用男性不擅長的剪紙作業為實驗材料,並以男性為烙印團體成員。本研究同時將過去研究未探討的團體作業情境納入實驗考量,以探討在團體作業情境中,同一「刻板印象」可使參與者擔心自己表現不佳而降低表現(刻板印象威脅),但又可使參與者預期伙伴表現不佳而傾向付出更多心力(社會補償),則參與者是否因為付出更多心力而提升了原本受到刻板印象威脅影響所降低的表現。
本研究為2(刻板印象威脅:有 vs. 無)× 2(伙伴性別:男 vs. 女)× 2(伙伴表現:好 vs. 差)的受試者間設計。其中,在刻板印象威脅部分,採用直接告知「女性比男性擅長剪紙作業」的方式引發刻板印象威脅效果。在社會補償方面,分別以「伙伴男性」與「伙伴表現差」二種訊息來引發參與者社會補償。本研究之主要依變項為完成剪紙作業之作業速度與作業品質。本研究有效樣本為121位男性大學生。
研究結果發現,「伙伴表現」與「伙伴性別」二變項之效果皆未達顯著,顯示伙伴訊息未能引發社會補償效果;而針對社會補償是否能減除刻板印象威脅效果之考驗,亦未達顯著水準,因此以社會補償作為減除刻板印象威脅效果的可能性在本研究中未獲支持。然而,卻發現「伙伴表現」與「伙伴性別」的交互作用顯著,即當操弄的伙伴訊息與刻板印象「不一致」時,參與者表現比「一致」時更好,顯示「伙伴訊息」可能另有影響。本文將針對上述結果進行探討,並對研究限制與對未來研究之建議加以說明。 / Different from previous gender stereotype threat studies that use mathematics tests as tools, this study uses the manual task—paper cutting generally not familiar to males as experimental material and take them as stigmatized group numbers. This research take into consideration the group task (cooperation situation) to investigate whether participants’ additional efforts will compensate the degraded performance resulting from gender stereotype threat, in the situation that a stereotype can cause people to lower their effort as a result of their worry about their perceived poor performance (stereotype threat) and can also motivate them to make more effort thanks to their prediction of their partner’s poor performance (social compensation).
The participants were randomly assigned to one of the eight conditions in a factorial design: 2 (stereotype threat: salience, not salience) × 2(partner’s gender: male, female)× 2(partner’s performance: good, bad). To evoke stereotype threat effect, the experimenters directly told the participants that “Females are better than males in the manual task.” To evoke social compensation effect, researchers arranged “males” and “poor performance” information. Valid samples were 121 male undergraduates, and their reaction time and quality of the manual task were measured.
Not as expected, the results do not support hypotheses. However, it has found out that “the interaction of partner’s gender and partner’s performance” was significant. That is, the participant whose partner’s information is consistent with stereotype performs better than the participant whose partner’s information was inconsistent with stereotype. The result suggests that partner’s information may have unexpected influence on participants’ performance. This article also discusses the results, explains the limitations and offers suggestions for future research.
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以公益信託從事非營利事業之探討劉昇昌 Unknown Date (has links)
公益信託係以慈善、文化、藝術、宗教、祭祀或其他以公共利益為目的之信託,其形式所有與實質所有分離之架構及無基金門檻之限制,較能達到責信功能與便利設立之優點,故應可發展成非營利組織之重要型態;惟我國公益信託制度直到2005年年終,信託法立法已近十年,2001年修正通過的各信託稅法,明訂在符合一定條件下,捐贈者享有稅賦減免,且國內外文獻對公益信託制度亦多有介紹,何以國外可以發展蓬勃之制度,在我國卻遲遲無法推展?因此本文主要研究公益信託無法推展之原因,與如何推展公益信託制度。
本文除介紹公益信託法制,另舉財團法人與公益信託作一比較,此外,以個案研究實例,說明公益信託實務之運作,並探討公益信託整體環境之發展。
公益信託型態之非營利組職,何以至今尚未普遍設立,本文以為原因如下:
一、捐助者與社會大眾,仍習慣於社團與財團等型態之非營利組織,對於公益信託之設立、運作與功能較不明瞭。
二、因稅法規定,為享受租稅減免,則受託人必須是信託業法所稱之信託業,為其必要條件之一,因此委託人將有下列幾項考慮:
1、受託人(信託業)執行信託事務時,是否會與委託人設立公益信託之理想不 一致?
2、受託人(信託業)是否有足夠的事務經營能力?
3、不可諱言,亦有部份人擔心受託人係信託業,以致其監督機制較嚴,而影響其設立意願。
三、 我國信託業就公益信託之業務,尚於發展階段,而不具經濟規模,因報酬、人才及法律責任之考量,亦降低其承接意願。
四、我國傳統社會價值觀念的影響,即使捐贈財產成立非營利組織,仍希望有控制權,因此對於公益信託由受託人,管理或處分財產,較不能接受。
五、成立公益信託必須符合各目的事業主管機關頒布之監督準則及許可,增加設立公益信託之困難。
本文最後認為,公益信託設立無最低基金門檻、支出不受達收入百分之七十以上之規定、基金及收入無運用與存放金融機構等限制,以上簡便與彈性之優點,若能妥善運用,對整體非營利事業之發展應有助益,當然其並非取代其他非營利組織,而係提供從事非營利事業者,另一型態之選擇。 / Public trust has the following purposes: charity, culture, art, religion, sacrifice offerings, and other public interests. It is relatively more capable of achieving accountability and convenient establishment because its structure separates real possessions from nominal possessions and it doesn’t have restrictions on funds. Therefore, it is a potential fundamental form for non-profit organizations. To the end of 2005, domestic trust laws have been established for nearly ten years. Amendment of trust tax laws in 2001 has specified that under certain conditions donators are eligible to tax reductions. There have also been many introductions to the public trust system in domestic and foreign documents. How is it then that a flourishing system overseas can’t be implemented domestically? Therefore, this article studies the reasons that public trust has been unable to be implemented and how it should be implemented.
This article introduces the public trust legal system and also compares legal foundations with public trust. Furthermore, it uses case study to describe the operation of public trust practices and discusses the development of the overall environment for public trust.
This article believes that the reasons for the uncommon establishment of non-profit organizations in the form of public trust are as follows:
1. Donators and the public are more accustomed to non-profit organizations in the form of a corporation and legal foundation and do not understand the operation and functions of public trust.
2. According to tax laws, the trustee must be a trust enterprise defined by the trust enterprise act in order to enjoy tax reductions. Therefore, the client should have the following considerations:
1) When executing trust affairs, will the trustee (trust enterprise) have the same ideal as the client for establishing public trust?
2) Does the trustee (trust enterprise) have sufficient business operation abilities?
3) The willingness for establishing public trust is influenced by worries that the trustee is a trust enterprise with strict monitoring mechanisms.
3. Domestic public trust affairs are still in the development stage and don’t possess economic scale, considerations for return, personnel, and legal responsibilities have also lowered the willingness of clients.
4. Due to the values of our traditional society, donators wish to have control over non-profit organizations established from their donations, which is why they are unable to accept public trust which allows the trustee to manage and handle assets.
5. The establishment of public trust must conform to the monitoring principles of supervising institutions and be approved of, which increases the difficulty of establishment.
Finally, public trust has no restrictions on minimum funds, how funds and income are to be utilized, if funds and income are to be deposited in financial institutions, and whether or not expenses should exceed seventy percent of income; this article believes that the development of the overall non-profit business should benefit if the simple and flexible advantages listed above are thoroughly utilized. Of course this article is not saying that public trust should replace other non-profit organizations, it is merely providing another option for those who wish to enter the non-profit business.
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察合台汗國的伊斯蘭化 / Islamization in the Chaghatai Khanate楊莒妤, Yang, Chu-Yu Unknown Date (has links)
蒙古西征後建立了欽察、察合台、窩闊台及伊兒等汗國,在這些汗國的境內包含了伊斯蘭的兩河流域、中亞地區、波斯地區、小亞細亞、欽察草原等地,周遭受伊斯蘭文明的包圍;蒙古四大汗國中欽察、伊兒汗國相繼皈依伊斯蘭教,察合台汗國是蒙古支裔中最晚皈依伊斯蘭教者(窩闊台汗國後來併入察合台汗國),伊斯蘭教在察合台汗國的盛行與察合台汗的大力提倡,汗國內貴族勢力的依附,及中亞蘇菲教團的蓬勃發展有很密切的關係。
本論文探討察合台汗國因地理環境變遷,蒙古傳統封建游牧制度逐漸趨向綠洲農牧城市商業社會,使生活文化產生截然不同的改觀,草原游牧民族常因本身力量的消長﹐而向城郭農業地區尋求支援﹐在其向農業城廓生活靠攏或轉化時﹐使原本的生活型態﹑經濟模式﹑政治制度及宗教文化﹐進行必要的改變和調適﹐藉以配合生存環境的特殊性。
察合台汗國的汗權消長﹐成為觀測大汗權力虛實的指標﹐所以初期察合台汗位的變動﹐是在驗證大汗權力落實的範圍﹐一旦汗位繼承人選脫離了中央大汗的操控後﹐汗國成為內部勢力爭逐的競技場;察合台汗國在這塊結合草原﹑綠洲與河谷的版圖上﹐不斷交互上演草原游牧與農業綠洲生活型態的拉鋸及地方貴族勢力把持汗權的戲碼,然而在農業經濟生活﹑人口與文化的優勢吸引下﹐草原游牧生活的型態很難與其抗衡﹐最後不得不向農業生活型態投靠﹐融入當地盛行的主流文化-伊斯蘭文化。
當傳統伊斯蘭教逐漸感染驕奢腐敗氣息時﹐反省與抵抗歪風的虔誠信徒們以清貧儉約﹐苦行修煉的禁慾主義(蘇菲主義)尋得出路﹐禁慾主義演變成神祕主義,主張功修以「入神」,藉此與阿拉合而為一,使得蘇菲主義揉合泛神論思想,穆罕默德的神奇事蹟給予蘇菲主義者鼓舞與啟發,進而產生聖徒崇拜,中亞開闊的空間與寬容的氛圍,成為蘇菲主義傳播的新樂土。
起初蘇菲教徒以單獨與小群體的方式漫游四方,生活所需靠他人施捨或自己勞動所得解決,逐漸地蘇菲教徒周圍聚集了門徒,形成修道院的形式,透過精神導師的道統傳承,原本平行的成員關係演化成尊卑師徒的位階型態。有組織的蘇菲教團由伊拉克及敘利亞向四周發展,中亞的蘇菲主義方興未艾,而納合西班底教團因緣際會進入察合台汗國,從此改寫了汗國內政治與宗教的互動生態。
當察合台汗國內地方貴族勢力強大到威脅汗權行使時,宗教勢力成為制衡威脅的力量,這種「藉力使力」的策略成為察合台汗打擊舊勢力的慣用模式,宗教力量的勃興,有賴寺院經濟的累積及信仰中心的強化,而察合台汗積極推動伊斯蘭的政策,有如風行草偃,締造政治與宗教互利共生的結構。
伊斯蘭教在察合台汗內發展,所蘊含最深遠的意義不外是和卓家族的形成與伊斯蘭教的本土化與地方化。回疆在黑山派與白山派支持者交互攻詰下,政局動盪,導致汗族後裔流落異鄉,世俗政權轉由宗教神權取代,準噶爾成為新的統治階層﹐改以間接統治控制南疆,但對和卓家族勢力的死灰復燃,不敢掉以輕心,透過緊縮政策,直接任命當地軍事貴族掌控,最後索性將其帶離根據地,架空權力來源,並以「眾建其位少其力」的方式,各城分立和卓管轄,如此殫精竭慮,只為防範和卓家族的東山再起,即使在清代,每當回疆民眾發動爭端,每每打著和卓後裔的旗幟為之,強調師出有名的號召力,足見和卓家族對回疆人民深遠的影響。
察合台文的形成與使用,不僅是維吾爾文書寫形式演變過程中的一環,更是察合台汗國伊斯蘭化的力證;而阿渾是回疆穆斯林一生的見證人﹐宗教職務上的專業與威望﹐可以跨足政治領域的監察職務﹐更可以取代傳統伊斯蘭中「伊瑪目」在清真寺引領信徒禮拜的角色﹐這是伊斯蘭地方化的特徵之一。阿渾的功能如果代表正規清真寺體系的運作﹐海蘭達爾的功能則是彌補信徒對阿渾功能不足的期待﹐海蘭達爾兼具蘇菲教徒﹑托缽僧與巫的特質﹐能施行求雨治病﹑消災祈福的儀式與奇蹟﹐這種對神蹟的嚮往與期盼﹐加速了伊斯蘭教地方化與本土化的深度﹐而且穆斯林對阿渾與海蘭達爾的接納無疑也表現在對清真寺與麻扎朝拜的調合上﹐因為清真寺只利城市穆斯林的參拜,麻扎才是靈魂修煉之所,而海蘭達爾的多重身份﹐使他可以游移於一神獨在與萬物崇拜的模糊地帶﹐呼應蘇菲主義中入神與泛神論的思想﹐所以蘇菲教徒本身的地方化與本土化是促使察合台汗國伊斯蘭化的關鍵之一。
【關鍵詞】
察合台汗國(Chaghatai Khanate)
伊斯蘭化(Islamization)
蘇菲主義(Sufism)
德爾威什(Darvish)
蘇菲教團(Sufi Dariq)
和卓家族(Khwadja Family)
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戰後台灣佛教僧俗關係的轉變及意涵:由台中蓮社、大專青年齋戒會、香光尼僧團考察 / The Professional Choice: The Changing Relation between Buddhist Clergy and Lay People in Postwar Taiwan黃詩茹, Huang, Shih Ju Unknown Date (has links)
本文主旨為探討戰後台灣佛教僧俗關係的轉變與意涵,時間由1945年以降,並以台中蓮社、大專青年齋戒會、香光尼僧團三個中部淨律道場為個案。首先陳述1945年後的台灣宗教環境,包括大陸僧俗來台,及既有的齋教、日本佛教、民間信仰等同時並存的情形。此期間最關鍵的二者,一為中國佛教會結合政治力量主導推動的傳戒活動,二則是大陸僧人紛紛發展其「宗教專業」,於弘法新地進一步拓展其「宗教事業」,此即建立僧俗關係的重要過程。
其次,以台中蓮社、大專青年齋戒會為例,探討其於1960年代至1980年代由僧俗合作推動的佛學教育內涵,不僅引領中部地區學佛風氣,更帶動一波大專青年學佛熱潮,其造就眾多僧俗人才,包括興起於1980年代的香光尼僧團。然其中也突顯僧俗的理念差異,包括「學佛」與「佛學」的問題,及持戒、處眾的不同風格。
1980年代至今則以香光尼僧團為例,其延續大專青年學佛運動重視青年與教育的精神,以僧俗教育為志業主軸,前者以香光尼眾佛學院為基礎,培育高學歷青年尼眾,使僧團發展方向精英化;後者則以佛學研讀班提供一般大眾基礎佛學教育,在該場域中僧俗間具體化為師生關係。由這些基礎進一步針對跨地域性信徒網絡的說法提出檢討,本文認為跨地域性的網絡確實存在,但未有明顯的信徒性質。
經由分析上述三個個案的僧俗關係,本文認為僧人專業化的取得與應用使宗教成為社會專業分工的一環,並因教育政策而漸具學科性質,僧人為「宗教師」的身分雖仍屬宗教範疇,但其「師」的角色顯然有世俗倫理的意涵,異於傳統以宗教薰陶人之完整性、作為終極關懷的神聖概念。
由本文觀察可見,戰後刻意分別的僧俗至今又再度交錯。雖然當前人間佛教風潮似乎為俗人地位之提升帶來新契機,但僧俗關係尚需更多的對話與經驗累積以縮小理想與實踐的落差,並予以僧俗彼此刺激及適應的機會。
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銀行併購後經營績效之個案研究-以英國蘇格蘭皇家銀行與國民西敏寺銀行併購案為例呂子立 Unknown Date (has links)
在經濟全球化、自由化與網路事業發達的趨勢影響之下,近年來金融國際化亦加速發展,各先進國家之銀行產業無不積極擴展海外事業版圖,同時世界各國亦逐步開放其國內金融市場,吸引外國金融機構直接投資,以增加其金融產業競爭力。在因應二十一世紀全球化競爭快速發展之際,歐洲銀行業紛紛藉由國內併購及跨國併購方式以增強其競爭能力。為因應全球金融風暴衝擊或區域性金融風險波及,世界各國金融業者也藉由私募方式趁機在亞洲、拉丁美洲與俄羅斯收購投資標的,藉以低價取得價值被低估資產,擴大其區域營運規模,進而強化客戶網絡關係。 / 本論文研究主題為歐洲銀行業併購後經營績效之探討,採用財務比率、併購動機及經營績效分析其成功的因素。本論文個案研究為英國蘇格蘭皇家銀行(Royal Bank of Scotland)併購國民西敏寺銀行(National Westminster Bank)之案例,此案例為『以小併大』的案例(併購時國民西敏寺銀行約為蘇格蘭皇家銀行的三倍規模大),且創下當時英國銀行史上金額最大的併購案。
本論文案例以併購活動對股價之影響、併購前後三年之財務績效及併購後的營運績效,予以比較分析。本案例研究結果,就國民西敏寺銀行股東而言,雖然蘇格蘭皇家銀行付出併購溢價(PremIum)但因併購綜效的發揮,得以有效增加其股東之財富;蘇格蘭皇也由名不見經傳的小銀行,擠身為英國第二大銀行,並為其後各項鉅額之併購案,建立堅實的基礎與經驗。 / This research investigates the motivations and consequences of a banking merger case - the 1999 merger between Royal Bank of Scotland and National Westminster Bank in the UK, an apparently successful case. Accounting financial ratios and post-merger stock price trends are used to evaluate post-merger performance and we also investigate the sources of synergies by comparing the ratios of pre-merger and post-merger time windows of 3 years. We conclude that the case is successful both in terms of providing a significant bid premium to National Westminster Bank’s shareholders and in terms of the excess returns and improved financial performance of Royal Bank of Scotland /National Westminster Bank over the post-merger period. In addition, the success of this M&A deal can be attributed to Royal Bank of Scotland’ insightful business strategies including focus merger, the strategic goals in line with the takeover motives, accurate estimates of the gains and costs of acquacquisition and, fully exploiting the synergies from the merger, and brand awareness strategy.
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企業併購對員工集體勞動關係影響之研究高傳堯 Unknown Date (has links)
我國政府於民國九十年開始陸續公佈了企業併購相關法令,民國九十一年企業併購法頒佈施行,再加上公司法修法完成,企業併購相關法制成行。在企業併購時,員工常常會因為企業成本或是營運的考量而遭遇到工作條件上的改變或是裁員的可能,企業在集體勞資關係面向與工會的互動以及團體協約的效力關係到員工的權益。工會在併購過程中的權利以及角色,團體協約在併購後效力的延續以及繼承,再者團體協約因併購而可能造成當事人一方消滅,而使效力消滅,若要訂立新協約,有何規定是本研究所要研究的重點。
企業併購分為合併、收購、分割,企業併購在企業併購的方式中,不論是以資產收購或是股權收購的方式進行對併購公司的收購,都不會造成公司法人格的變動,而合併、營業轉讓或分割將會造成公司法人格的改變。因此在合併以及分割時,各種權利義務的繼承上較為複雜,而收購的情形收購則必需由收購企業承繼勞動關係上的權利義務。依據工會法規定,工會因應企業的併購必須做合併或分立。我國在相關法令上並沒有給予協商權以及資訊權的,僅讓雇主與個別勞工單獨商訂留用。除此之外就只有在大量解僱規定雇主必需與工會協商。而實務上我國的併購案也因此工會要爭取資訊權就相當困難,而協商也在雇主被動的狀況下進行。現行團體協約十四條以及第二十七條規定必需由新雇主概括承受團體協約,但是在分割上卻完全沒有規定。
在我國關於工會資訊權以及協商權是需要加強的部份,其內容可以不涉及營業機密,僅對於勞工可能受到的影響以及員工之後的安置方案進行資訊的提供以及協商,這方面可以參考歐盟以及歐洲國家、以及日本的規定,給予相關的資訊權;而協商不必全盤接受工會的意見,而是勞資進行協商,取得雙方的共識。在我國企業分割團體協約繼承規定上相當缺乏,可參考日本的勞動契約承繼法的規定,由工會與新舊雇主協商要繼承的協約部分。在併購後團體協約的規定應該要統一,可以讓兩企業內勞工在較公平的環境下工作,也不會有糾紛。除此之外,團體協約因為併購而失去效力這方面,應該要給予其餘後效力的保護。 / Our government announce the Laws about mergers and acquisitions(M&A)after 2000 and then announce“ Business Mergers and Acquisitions Law ”in 2002 .While M&A , the staff will usually be dismissed because enterprises want to increase their earning . The rights of the trade unions and collective agreement ,the purposes of collective labor relationship ,are the important issues about employees’ rights about M&A . The role of trade unions about M&A and collective agreements ’ effect should be influenced . Collective agreements ’ effect are changed because of M&A . One of the key points of this study is what the rules are when enterprise and trade union want to sign new collective agreement .
The article 4 (2) of “Business Mergers and Acquisitions Law”:Merger and acquisition include merger, consolidation, acquisition ,and division of a company . Only acquisition do not change the company’s body corporate in the three type of M&A ,and the other two types do .So what the employee’s rights are in the situations of consolidation and division are more complex than the situation of acquisition . According to “Labor Union Law”, trade union must consolidate or divisive because of M&A .There are no regulations about informing and consulting trade unions in our country’s laws. The companies must informate and consulate trade unions in the situation of collective redundancy .As the result, trade unions get the information hard about M&A ,and collective bargaining is a hard work .In the article 14 and article 27 of ” Collective Agreement Law ”provide that new employers must abide by the collective agreement which is signed by the original employer and trade union, but there are no regulations about the situation division.
In our laws, the regulations about informing and consulting trade unions in our country’s laws must increase. It can not include the secrets of operation of enterprise. It contain what the staff will be influenced and how to settle the staff after M&A is enough. About the issues ,we can refer to the regulations in the EU , UK, German , and Japan. The companies of M&A can accept all of the suggestions of the trade unions when collective bargaining . After collective bargaining between the companies and the trade union of M&A, it can get balance option between the employers and the employee. There are no regulations in our laws about collective agreement’s effect about the situation of division. We can refer to the system of Japan which provide that the employers and employees can negotiate about which provisions of the original collective bargaining the new employer must abide by when the situation of division .After M&A ,there must be the same collective agreement for the two enterprises’ employees. They will feel fair in this situation . On the other hand, if M&A delegalize the collective agreement , the labor conditions shall continue to constitute part of the labor contract between the parties to the expired agreement until otherwise provided by a labor contract.
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不當勞動行為制度之研究-以日本與我國之「不利益待遇」為中心張義德 Unknown Date (has links)
對於雇主而言,工會的存在如芒刺在背,因此常常對工會採取敵視的態度,並採取種種的手段以影響工會之成立、發展與活動,此種現象在世界各工業先進國家皆然,為資本主義經濟下所無法避免的結果。此種涉及工會之組成、活動的不當行為,即為所謂的「不當勞動行為」。
以日本勞動組合法為例,於第七條規定了「不利益待遇」、「拒絕團體協商」與「支配介入」等三大不當勞動行為的類型,並於第二十七條以下規定了特殊的行政救濟程序。然而由於「不利益待遇」事件為最容易發生的不當勞動行為類型,故本文於闡述了不當勞動行為之共通基本法理後,將焦點置於「不利益待遇」之探究。
依日本勞動組合法,不利益待遇的要件有三,即:1、「不利益待遇之原因」,乃包括勞工「身為工會之會員」、「欲加入或欲組成工會」、及「進行工會之正當行為」等行使團結權的行為。而對於2、「不當勞動行為意思」日本之實務及學說有「主觀要件說」與「客觀要件說」之爭。又,與「不當勞動行為意思」相關的另一重要問題為在雇主對於勞工之不利益處分有正當理由而與不當勞動行為意思產生競合的情況究應如何解決,實務及學說對此亦有所爭論。此外,3、「不利益處分」所發生的問題乃究竟雇主的那些行為構成不利益待遇,亦即不利益待遇態樣之問題。
因為不利益待遇之態樣五花八門,不同的類型可能有不同的認定方式與救濟內容,故本文乃按下列之分類一一加以檢視,亦即:(1)「對於勞動契約關係之不利益」與(2)「對於勞工進行工會活動上之不利益」與(3)「對於勞工私生活上之不利益」。而「對於勞動契約關係之不利益」又可再分為①「勞動契約成立上不利益」(包括黃犬契約、拒絕錄用)、②「勞動契約存續中之不利益」(包括工資與其他金錢給付之差別待遇、昇格、昇任、調職、懲戒、精神上之不利益等)與③「勞動契約終止上之不利益」(包括解僱、合意終止與強迫辭職、定期勞動契約之拒絕更新、試用期間後拒絕採用為正式員工等)。
雖然日本勞動組合法第七條第一款對於不利益待遇有明確地禁止規定,然而僅有明確地法規範尚不足以保障團結而形成公正的勞資關係秩序,尚需實務及學說充實及豐富其內容,才能使勞動組合法中的規定發揮功能。例如:不將「雇主」的概念限縮為勞動契約的相對人,而採取擴張解釋之方式;於發生查定差別時,採取「大量觀察方式」以減輕勞方的證明責任;除了「對於勞動關係上之不利益」外,尚承認對於「勞工進行工會活動之不利益」與「對於勞工私生活上之不利益」等。
相對於日本法,我國法則有如下之問題。
首先,對於我國現行工會法中的「工會之保護」相關規定所保障的不當勞動行為類型範圍過於狹窄,對於工會活動之保護僅限於勞資爭議期間而有保護期間過短的問題。而對於雇主違反工會之保護規定時之法律效果,工會法第五十七條雖有規定罰則,但在實際上根本無法運作,從而我國工會法中的「工會之保護」規定根本無法達成保護工會之目的,而有修正之必要。
其次,本文發現在實際的訴訟案件中,不論當事人之主張或法院判決均對於「工會之保護」相關規定之認識相當有限,不只當事人多僅主張雇主違反個別勞動法上之規定或法理,請求法院確認雇主之不利益待遇行為無效,即使當事人主張雇主違反工會法上之工會保護相關規定,法院仍然多僅依個別勞動法上之規定或法理來解決此爭議。而就案例的數量與類型而言,在法院中所爭訟的不當勞動行為相關案件並不多見,僅約有六十個事件,且多集中在「解僱」之不利益待遇。
由於我國現行的「工會保護」規定在立法上及實務的運作上有上述之問題,故在學界及工運界均有主張應引進美、日之不當勞動行為制度之聲,行政院勞工委員會也提出了多次的工會法修正草案。以行政院院會於2007年4月26日所通過之工會法修正草案為例,除於第三十一條對於不當勞動行為有較現行工會法之工會保護規定有較為完善的規範外,亦有明確地處罰規定。故對於保護的類型、違反之效果與救濟之內容均較現行工會法中「工會保護」規定周延許多。雖然本文以為這些規定仍有所疑義,對於這些疑義若不以立法的方法加以解決,則僅得以學說或施行後的所發出的裁決命令或司法判決加以補充。此外,日本實務及學說對於不利益待遇之認定方式與救濟內容,於我國未來完成立法後,應得供實務參考,以保障勞工之團結權,並使我國之勞資關係朝「正常化」之方向邁進。
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農地集團化利用治理結構之比較分析 / A Comparative Study on the Governance Structure of Integrated Farmland Use歐陽楡 Unknown Date (has links)
台灣自第一階段農地改革後,逐漸有為降低生產成本與提高農民收入之大規模策略出現。本研究定義出台灣歷經包括農業生產專業區、農地利用綜合規劃之共同經營班與其後之產銷班、稻米產銷專業區與農業經營專區等四種大規模策略之農地集團化利用階段,是在公共秩序之法規命令,與集團成員契約簽訂所建立之私人秩序下而得以成立運作,符合混合式治理的特徵;而此治理理念的應用,可以新制度經濟學中微觀的角度,對組成各階段公共秩序和私人秩序的規則和執行機制,進行治理結構之比較分析。此係分別展現公共秩序與私人秩序規則中,誘因和安全措施是如何的賦予,與集團運作時是藉由第三者執行或自我執行之執行機制,以分析各農地集團化利用階段所採行的混合式治理,其治理結構如何具有階層與市場屬性程度的差異,進而探討所呈現的變遷趨勢,供政府對農地集團化利用輔導之策略擬定,與營運主體設計契約化私人秩序時之參考。研究發現在市場越來越競爭之下,台灣各農地集團化利用階段之治理結構,不僅於規則中誘因的提供與安全措施的設置朝向由私人秩序賦予,更從集團之規劃召集、與集團成員行動的裁決等,都趨向依私人秩序訂定條款,由集團成員自我執行。故政府對農業經營的混合治理,在逐漸有由營運主體自發地根據公共秩序組織集團,擬定私人秩序自我執行運作的趨勢下,建議可增強公共秩序需對私人秩序治理結構之支持,並於公共秩序執行排除考量給予改善之機會,讓農地集團化利用更具競爭力與建立永續發展的空間。 / In Taiwan, after the first farmland reform, an integrated strategy has been adopted to pursue lower production cost and higher agricultural profit. This study defines four stages of integrated farmland use in Taiwan, i.e. Agricultural Production Special District, Agriculture Production Section and Production Group, Rice Production Special District, and Special Agriculture Enterprise District. Those stages of integrated farmland use have characteristics of hybrid governance which are established under laws i.e. public ordering and contracts among members of groups i.e. private ordering. The idea of hybrid governance, derived from the New Institutional Economics, is a micro-analytic point of view and can be employed to conduct a comparative study on governance structures. The governance structures, namely the rules and the enforcement mechanism in the public and private ordering of every stage, are analyzed and compared. How incentives and security measures are adopted in the rules and whether third party enforcement or self-enforcement is used in the enforcement mechanism of the public and private ordering are provided. After the analysis of hybrid governance structures, differences on their hierarchy and market orientation will be revealed. In Taiwan the governance structures of integrated farmland use has a tendency of market orientation and private ordering. The result can be considered by the government in deciding the policies for integrated farmland use, and can help the operating group to formulate private contracts for their own private ordering.
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台灣祭祀公業權屬爭議問題之研究翁崇岳, Weng, Chung Yueh Unknown Date (has links)
摘要
「祭祀公業」乃基於傳統習慣所形成擁有特殊性之「共有」,係以祭祀祖先為目的所設立之獨立財產。本文研究乃以祭祀公業條例第五十條規範過去所設立祭祀公業法人與現行民法成立之財團法人(宗祠財團法人)其設立目的及宗旨是否相同,又本條例針對過去設立之祭祀公業法人格之取得及未取得法人格時土地權屬應如何處理,及其條例規定衍生派下現員權屬爭議、及男女平權繼承是否妥當,予以分析祭祀公業權屬爭議問題。試圖從慎終追遠及延續傳統宗族舊慣的角度,以分析祭祀公業之權屬結構,盼能指出台灣從過去到現在實施清理祭祀公業政策之盲點,俾利政府實施祭祀公業清理制度的處理原則及法令修訂時的參考。
本文第二章有關祭祀公業及其相關規定之探討:就祭祀公業緣起、意義、制度沿革、派下的權利與義務及權屬爭議之解釋、判決、判例、規定加以彙整,並以祭祀公業之法律性質、派下員申報及登記、廢止解散等權屬問題之予以論述;第三章祭祀公業主體性問題之探討,首先是應探究祭祀公業共有法人所有之差異性;其次過去設立之祭祀公業法人格土地權屬之分析,另規範過去所設立祭祀公業財團法人(宗祠財團法人)之爭議問題;第四章以派下現員之清理、派下權與房份配置及祭祀公業之解散,並深入分析祭祀公業權屬爭議問題。
第五章結論與建議:第一、祭祀公業取得派下全員證明書後,依據私法自治原則及法律本質決定其權屬關係為「祭祀公業法人」,以符合下列祭祀公業原設立之宗旨。第二、祭祀公業依過去法令所設立宗祠財團法人,應准其辦理更名登記為祭祀公業法人,以符合祭祀公業之法律本質、設立宗旨及其主體性。第三、派下員之繼受取得應依設立時章程(鬮書)之約定;未約定時,則依宗祧繼承男子繼承為原則,女子繼承為例外。現存之祭祀公業,既係日據時期所設立,自應適用設立當時之繼承習慣。若為解決男女平權繼承的問題,而恣意以現代民法所規定之男女平權繼承概念予以清理,將導致產權複雜化及違背台灣先民設立祭祀公業慎終追遠之宗旨。第四、祭祀公業解散清算分配賸餘財產時應依設立時章程(鬮書)之約定;未約定時,則依舊慣以房份為原則,均分(推定均等)為例外。最後提出後續研究建議,首先,祭祀公業清理被編定公共設施用地者之財產權保障問題;再者,祭祀公業之資產委由「公益信託」管理之可行性;暨派下權之繼受制度如何定位以符合我國舊慣等,這些議題都值得深入研究。而本文期盼祭祀公業清理制度之實施,能明確界定派下員之權屬關係,以落實財產權之保障。
關鍵字:祭祀公業、法人、宗祠財團法人、男女平權繼承、鬮書 / Abstract
“Ancestral estate” is a special, independent property of “joint ownership” formed by tradition and custom, whose purpose is to worship clan ancestors. This study intends to research the similarity of the purpose and objective for establishing the ancestral estate juridical person, governed by Article 50 of the “Statue Governing the Ancestral Estate” and the foundation (Ancestral Shrine Foundation), governed by the Civil Code. By focusing on the following issues: (a) Land ownership before and after acquiring corporate personality of ancestral estate; (b) Authority controversy between clan members; and (c) The appropriateness of inheritance equality between men and women, this study tries to analyze the authority structure of ancestral estate from the perspectives of “due sacrifice for the ancestor” and continuation of traditional custom of clan ancestor worshiping. The purpose of this study is to pinpoint the blind spot existing in the past and current governmental policy concerning ancestral estate so that the government may find useful reference in future implementation of relevant systems and enactment of regulations.
Chapter two discusses the nature of ancestral estate and its related regulations: the origin, meaning, historic system timeline, rights and obligation of clan members, and the compilation of controversial interpretations, judgments, precedents, and regulation. Further discussion will also be given on the legal nature, reporting of clan member, and the authorities regarding the revocation and dissolution of organization. Chapter three discusses the subject matters of ancestral estate. Firstly, the difference between the juridical persons of ancestral estate is discussed. Secondly, analyze the land ownership of ancestral estate and regulate the issues existing in the ancestral estate foundation (Ancestral Shrine Foundation). Chapter four deals with the sorting out of clan members, share allocation of property ownership, dissolution of ancestral estate, and an in-depth analysis will also be given on the authority controversies.
Conclusion and suggestion will be provided in Chapter five: (1) After acquiring staff certificate of ancestral estate, the ancestral estate shall be deemed as a “ancestral estate juridical person” in accordance with the principle of autonomy and legal nature of private law, to meet the following establishing objectives; (2) The ancestral shrine foundation established in accordance with past regulations shall be allowed to change name and registered as ancestral estate juridical person to meet the legal nature, establishing objective and objectivity; and (3) The inheritance acquisition of clan members shall abide by the terms and conditions set forth in the articles (book of property inheritance); in the event of no agreement is made, the principle of male inheritance in accordance with clan pedigree shall govern, with female inheritance as exception. The existing ancestral estate was first established in the Japanese occupation period, which was applicable to the inheritance practices of the time. If, in order to solve the inheritance equality problem between both sexes, the competent authority tries to sort out in an arbitrary way the current issue with the concept of modern Civil Code, it is bound to cause complexity and in violation to the objective of due offerings set forth by Taiwanese ancestors; (4) The ancestral estate shall set up articles (book of property inheritance) governing its dissolution, liquidation, allocation of residual property; if no agreement is made, it shall be based on pedigree as principle, with even distribution (assumed even) as exception. Finally, suggestions will be provided for subsequent studies concerning: Property protection regarding public facilities designated for the sorting out of ancestral estate; The feasibility of “public trust” management of the assets of ancestral estate; and how to position the system of inheritance acquisition in order to meet the national custom and traditional practices. The main purpose of this study is to realize the protection of property by giving a clearly defined authority of clan members through the implementation of sorting out system of ancestral estate.
Keywords:Ancestral estate;Juridical person; Ancestral Shrine Foundation ; Equal inheritance of both sexes; book of property inheritance
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