京都大学 / 0048 / 新制・課程博士 / 博士(人間・環境学) / 甲第21852号 / 人博第881号 / 新制||人||211(附属図書館) / 2018||人博||881(吉田南総合図書館) / 京都大学大学院人間・環境学研究科共生人間学専攻 / (主査)教授 小山 静子, 教授 倉石 一郎, 教授 多賀 茂 / 学位規則第4条第1項該当 / Doctor of Human and Environmental Studies / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第22818号 / 文博第845号 / 新制||文||695(附属図書館) / 京都大学大学院文学研究科文献文化学専攻 / (主査)教授 松村 朋彦, 准教授 川島 隆, 教授 髙橋 宏幸 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

改革開放後，文革中一度瀕臨絕跡的宗教再度復現於神州大地上，並有了長足的增長。而隨著中國大陸近年來政經情勢的轉變，向被視作黨國傳輸帶的官方宗教團體，其自主性也有相當發展，在國家與信徒間的角色亦有轉變，並影響各宗教的發展方向。本研究以基督教為研究對象，援引新制度主義之研究架構，以基督教領域中黨國、三自教會、家庭教會等主要行動者為焦點，梳理各行動者之間的制度性關係，以探討當前中國大陸宗教團體自主性成長之因，以及各行動者在基督教發展中所扮演的角色。 透過代理人理論的分析，本研究指出，中央和地方黨政宗教事務部門之間存在著代理人問題，造成中央政策無法在地方貫徹執行。國家社會關係朝向統合主義的轉型，則給予了官方宗教團體自主空間，同時促成教界利益崛起。與此同時，基層教會也發展出自主意識，同時習得運用若干技巧，以消解來自官方宗教團體的壓力。此外，前述黨國內部的代理人問題與統合主義的轉型，同樣給予家庭教會生存的空間，而在宗教市場邏輯的運作下，家庭教會將始終有其存在的利

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.

No description available.

教廷與中華民國之外交關係 （一九四二年至二○一二年）: 歷史、挑戰與前景 / Diplomatic relations between the Republic of China (ROC) and the Holy See were established in 1942. However, after a devastating civil war, the Chinese Communists gained control of Mainland China in 1949 and established the People’s Republic of China (PRC) in Beijing. As a consequence, the Nationalist government of the ROC was forced to move from Nanking to Taipei, Taiwan. The Papal representative continued to remain at his post but the Communist government expelled him in 1951. In the following year, the Holy See decided to relocate its Apostolic Nunciature to Taipei and maintain its ties with the ROC. The tensions in the Strait between the two Chinese governments have put the Sino-Vatican relations to several tests. Indeed, the Vatican desires to normalize its relations with the PRC but is also confronted with two major issues imposed by Beijing which requests the direction of the Catholic Church in China and the end of the Holy See’s recognition of Taipei. It would strike a serious blow to Taipei if the Supreme government of the Catholic Church decides to break off diplomatic relations. It will also create a fragile position for Taiwan on the international diplomatic stage since the Holy See, at present, is the only European ally to officially recognize the ROC government. The relations of the Holy See with Taiwan are characterized by a mutually productive and cooperative partnership, especially in the promotion of human rights, culture, world peace and advocacy of religious freedom and alleviation of global poverty. This thesis aims to clarify the triangular situation between the Vatican, the ROC and the PRC and to show the challenges as well as the dilemmas the Holy See is confronted with in order to normalize its relations with China. First, this study explains the international status of the Holy See and its specific mission. Then, through a diachronic analysis, this thesis traces the evolution of Sino-Vatican relations to later on identify the difficulties the Holy See has to face across the Taiwan Strait. Then, it will analyze the efforts of Pope Benedict XVI to initiate a rapprochement with China and all the issues that have to be solved before negotiating any diplomatic ties. Based on this analysis, this thesis will show that the PRC and the Holy See are still at a stalemate and that the Vatican won’t move its Nunciature from Taipei in the foreseeable future.

隨著文化創意產業的興起，傳統的宗教信仰如何結合數位互動科技，以輔助參與者加深對宗教信仰文化的理解與體驗，是數位內容產業值得研究的議題。月下老人是華人傳統信仰中的姻緣之神。本研究因此將針對月老文化內容，設計一多人互動體驗情境，以探究月老文化內容以傳統和數位化的形式呈現，對參與者體驗感受的影響程度。 在設計研究方法上，包括創作概念發想以及互動裝置雛型實作兩部分。首先透過文獻探討，歸納出互動體驗設計原則，接著針對月老文化進行數位化設計與互動體驗流程設計，並以Unity 3D遊戲引擎結合Kinect體感科技與Android系統平台，實作一數位化月老文化互動體驗情境，以兩大體驗主題：數位化月老之參拜體驗與體感互動之繡球牽線等情境，以呈現月老文化創意設計概念。 針對參與者對月老文化內容的理解程度與體驗感受，進行問卷與訪談分析後發現，本研究設計之互動體驗情境能有效提昇參與者對文化內容起源與意義的理解。再以Schmitt 提出之策略體驗模組（Strategic Experiential Modules, SEMs）進行分析，發現此體驗情境皆有助於提昇參與者於感官、情感、思考、行動、關聯體驗的感受程度與認同感，進而創造深刻的互動體驗感受。最後，期望此互動體驗情境的設計過程與雛形的實作經驗，能轉移到同性質的文化體驗情境設計的應用上，並提供建議給後續研究做參考。 / With the advent of the cultural and creative industry, it is worth to investigate the integration of traditional religious culture with the interactive technology to improve the participants' understanding of culture. The Matchmaker, the old man of the moonlight, is the god of marriage and love in Chinese traditional religious culture. In the thesis, the design of a multiplayer interactive experiential environment for the integration of the Matchmaker culture with the interactive technology is investigated and developed to improve the participants’ experience. For the design methodology, the creative concept design is performed and the interactive device prototyping is implemented. We draw out the related interaction design principles and used Unity 3D game engine along with the Kinect somatosensory Technology and Android platform to implement the Matchmaker interactive environment. Two themes of the developed environment are the digital prayer experience of the Matchmaker and the interactive embroidered ball throwing. To evaluation the user experience of the developed environment, the questionnaire analysis and interviews are performed based on the Schmitt’s strategic experiential modules. The result showed that the developed environment can enhance the participants' understanding of the culture of the Matchmaker and improve participants’ perception and recognition towards the experience of sensing, feeling, thinking, acting and relating.

博士(神学) / Doctor of Theology / 同志社大学 / Doshisha University

本篇論文是以中國大陸甘肅省臨夏回族自治州的州治所在臨夏市為主要的田調場域，研究對象是臨夏市穆斯林社群的婦女們，研究切入的時間點正值西部大開發帶動臨夏社會經濟現代化的契機，此地的穆斯林因應此變化被迫必要調整其傳統倫理規範對婦女們的制約，讓婦女走出家庭、甚至走出河州，解放其勞動力，隨其知識獨立經濟獨立後，藉此良機提升地位，並對社會做更大的貢獻。 臨夏市的穆斯林社群是傳統華夏社會的縮影，惟因位處邊緣加上歷史因素，其社群相對封閉而變化較緩，婦女地位低下仍是目前社群內部普遍存在的問題。搭乘大開發的列車，為呈現穆斯林女性地位已出現或可能有的變化，在章節的安排上，第一章、第二章針對回回婦女集體歷史記錄的失落，企圖利用有限的文獻材料，重構此邊緣族群婦女的歷史圖像，順勢彰顯華夏社會“男尊女卑”、“男主外，女主內”根深柢固的傳統與臨夏穆斯林社群的婦女地位問題相對應的關係，特別是在複合文化交疊、異例突出的邊緣地帶；為釐清外界對伊斯蘭教與回回社群的誤解，特別在第三章釐清這個複合規範的內涵，分從儒家的道德綱常、伊斯蘭的倫理觀與西北特殊的風俗民情三部分論述，時至今日臨夏穆斯林婦女所承受的規範制約，究竟是哪一部分需要調整或必要革新，或許在地的穆斯林也並不是那麼清楚所謂的傳統，究竟是舊封建社會的遺緒，抑或是伊斯蘭教教義、教法使然，不願人云亦云、積非成是地全歸咎於伊斯蘭的宗教特性，對照歷史軌跡尋繹，從理性認知解放臨夏穆斯林婦女，自覺、自尊方能由此建立。 筆者如此關注臨夏穆斯林婦女地位的問題，乃因在臨夏調研時的實際觀察，仍見臨夏穆斯林社群婦女很傳統的生活面向，故在第四章介紹傳統規約下的婦女生活，從婦女的婚姻、家庭生活、勞務分工與宗教規箴對女學的影響等方面提供一些民族誌的觀察。由於社會調查有其普遍採樣的困難和限制，加上臨夏正處在社會經濟變遷的過渡階段，多元、多樣正是此階段的特色，故選擇口訪對象盡可能是在一定的社會高度，有較廣泛見聞以及能理性陳述的對象，不乏公部門幹部、老師、醫師和律師，藉之強化此民族誌觀察的可信度與說服力。 本篇論文的第五章則談論臨夏經濟發展人力需求的趨勢，而穆斯林婦女所須具備的競爭條件，而從臨夏婦女接受義務教育的現實問題、宗教女學蓬勃發展的利弊以及婦女法律認知、制度配套與人為因素致使婦女權利在實踐上出現相當的落差，於田調實察所得數據和資料來說明社群內部有待改變、革新之處。現代化的潮流和進程難以阻擋，臨夏市在現代化社會的轉型過程，舊價值與新發展之間的矛盾和衝突性無可避免，婦女地位提升已成為社會整體進步的關鍵，也漸成為穆斯林社群的共識；包括臨夏面對都市化的衝擊，伊斯蘭Jamaat內部可能面臨的文化危機，保守的宗教體制內是否應該與時俱進地賦予女學新定位、新任務，促使婦女在族教邊界的維繫上發揮固基的力量，故在第六章仍以民族誌的觀察為主，介紹臨夏部分穆斯林女性在宗教、學術、經濟與政治等領域不凡的表現，她們衝破既有族教藩籬與限制，力爭上游，成為在地穆斯林婦女效法的標竿。總之，改善不利於穆斯林婦女發展的負向指標，提升她們的地位，在推動臨夏社會經濟進步極具現實價值，是本論文的研究旨趣所在。 任何社群只要存在兩性的差異，婦女學與兩性研究就有存在下去的理由。過往少數民族婦女議題歸屬學術研究的邊陲，本篇論文就學術價值而言，其貢獻有二：一則，為社會科學研究婦女民族誌開闢了新領域，強化女性文化的基礎；二則，選擇邊緣穆斯林族群的婦女議題，除了釐清對伊斯蘭教在中國西北世俗化過程的許多誤解，也使穆斯林婦女在現代婦女史與婦女民族誌中不再留白，或無言。