京都大学 / 0048 / 新制・論文博士 / 博士(文学) / 乙第12953号 / 論文博第617号 / 新制||文||622(附属図書館) / 32352 / 京都大学大学院文学研究科国史学 / (主査)教授 横田 冬彦, 准教授 上島 享, 教授 吉川 真司 / 学位規則第4条第2項該当 / Doctor of Letters / Kyoto University / DFAM

京都大学 / 新制・課程博士 / 博士(地域研究) / 甲第24018号 / 地博第297号 / 新制||地||115(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科アフリカ地域研究専攻 / (主査)教授 平野(野元) 美佐, 教授 山越 言, 准教授 高田 明, 准教授 佐藤 宏樹 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DGAM

近年來台灣受過高等教育的知識份子，熱中參與新興宗教及擬似宗教的修煉團體。本研究的目的是希望瞭解受世俗理性教育下的知識份子，為何會投入民間教派的靜坐修煉活動，並討論當初學習靜坐的動機與需求，以及對宗教是否有另一套科學－理性的理解模式。 本研究採質性研究取向，以天帝教中知識份子為個案，透過參與觀察、非結構式訪談及文獻分析等方法，試圖瞭解天帝教知識份子參與靜坐修煉的歷程，包括學習靜坐的動機，在修煉過程中的神秘經驗、社會關係的轉變，以及參與信仰論述合理化的行動。 研究發現學習靜坐的動機可分為「解決問題取向」及「非解決問題取向」，前者是被迫要解決具危機感的問題與麻煩；後者為了滿足生命更高的需求層次。靜坐改變以小我為中心世界觀，轉向注重大我，因此家庭關係跟人際關係都趨向和諧，人生觀也從追求個人成就轉向謀求眾人福祉。至於從單純靜坐學習者到成為融入組織的虔信者，中間轉換過程是經由突然跳躍的意識。 最後，本文也指出三項天帝教知識份子對於自我角色的定位模式，藉此凸顯他們在不同知識系統間如何加自我調適，乃至於說明當代知識份子跟宗教團體間的關係及其角色。 關鍵詞：新興宗教、天帝教、知識份子、靜坐、宗教經驗 / Recent years in Taiwan, new religions and religion-like spiritual practice cults appeal to higher educated intellectuals. The main purpose of this study is to realize why these science-ration educated intellectuals were enthusiastic in sectarian religious practice. In this study we discussed their motivation and need for learning meditation. Further more, we'd also like to know whether they have some kind of science-ration patterns of cognition on their religion belief and practice. By case study on The Lord of Universe Church (T'ienti Chiao), a qualitative aspect, such as participant observation, non-structed interview and literature analysis is employed by this study, which tries to understand the process of the intellectuals among the Lord of Universe Church participating in meditation practice, including their motivation of learning meditation, mystical experience of“CHI”, changing of relationships, and the construction of rationalizing belief discourse. Key Words: new religions/ The Lord of Universe Church (The T'ientVs Teachings/ T'ienti Chiao)/ intellectuals/ meditation practice (Quiet Sitting)/ religious experience

本文探究的主題為宗教教育之合憲性，這個主題在本論文中包含三個子題：一、公立學校可否實施具有宗教信仰內涵的生命教育？二、國家可否禁止私立中小學開設宗教教育？三、憲法是否賦予新約教徒有權拒絕接受牴觸其宗教信仰之教育，而選擇在家教育的權利？針對這些問題，本論文首先從歷史分析的角度，探討宗教教育之發展。其次，闡釋宗教教育之合憲性基礎。最後，基於上述的研究基礎，再進一步判斷宗教教育之合憲性。 　　在公立學校之宗教教育方面。若依據政教分離之限定分離說觀點，生命教育的實施，如果能對於各種宗教信仰廣為介紹，保障學校成為一個以學生自我實現為核心之多元、開放、中立而寬容之場域，尚不至於違憲；但若只提供某一特定宗教信仰的內涵，使學生沒有選擇的可能性，將會違反政教分離原則。若從徹底分離說的觀點，生命教育的教材內容，如果其內容蘊含一特定宗教信仰內涵時，將會違反憲法之政教分離原則。 　　在私立學校之宗教教育方面。在公立學校以外的宗教教育，由於並不涉及政教分離原則，而為憲法宗教自由之保障對象；而且，私立學校基於其辦學之目的，得自由選擇教師及學生，且已事先告知其應接受之宗教教育課程，故私立學校得自由開設宗教教育課程；因此，我國禁止私立學校開設宗教教育課程，實已違反憲法對於宗教自由的保障。 　　在新約教會之案例方面。當父母之宗教信仰與學校之價值體系有衝突時，為保障父母之宗教自由，應承認父母享有入學義務拒絕權，而可以主張在家教育；但為了保障子女之受教育權，此種取代學校教育之在家教育，必須除了宗教內容之課程外，也必須提供相當於一般公、私立學校所實施之國民教育內容及程度，使其子女享有與一般學校學生同值之教育。 / The motif of the thesis is to investigate the constitutionality of the religious education. This thesis includes three sub-thesis: 1. could the public schools enforce the education of the life with the significance of the religion?2. could the state forbid the private primary and junior high schools to establish the religious education? 3.does the constitution authorize the Xinyue Protestants to decline the general education which offends against their religious beliefs and choose to be educated at home? Aiming at these problems, this thesis sets out from the stance of the historical analysis to inquire into the development of the religious education. Then, the thesis explicates the foundation of the constitutionality of the religious education. Finally, basing upon the aforesaid results, then further discuss the constitutionality of the religious education. 　　With the respect of religious education in the public schools, if according to the standpoint of the separation of church and state, the enforcement of the life education should spread various religions, secure the schools to provide a place for targeting the self-realization of the students and for the diversified, broadminded, neutralism and tolerance sphere, the aforesaid religious education is unlikely to unconstitutionality. But if the schools provide the one and only religious education, make the students have no selective possibility, and then these schools have acted against the principle of the separation of church and state . If from the standpoint of thorough split, the content of the teaching materials of the life education includes the courses of the one and only religion, then it acts against the constitutionality of the principle of the separation of church and state . 　　With the respect of religious education in the private schools, because the schools don’t involve the principle of the separation of church and state , therefore, they are targets of protection under the constitution for religious freedom; furthermore, the private schools may depend on its own purpose of establishment to freely select instructors and students and because being notified them about the required courses of religious education in advance, they may freely set up religious courses; our country forbids their setting religious courses have violated constitution. 　　With the respect of the case study of Xinyue Protestants, when the parents’ religious beliefs and the value system of the schools generate the conflicts, to protect the parents’ religious freedom the state should acknowledge that the parents have the right to decline the registration of their children for the required schooling education and may have right to educate their children at home; while to protect the rights of children for education as well, the substitute schooling education at home should provide similar content and standard of the general civil education as offered by the public and private schools in general in addition to the courses of religious education to let their children may also accept the equivalent education in the general schools.

本論文的研究對象是台灣有些日治時期原本是天理教佈教所後來卻變成佛教(當地人所認為)的寺廟，其信仰型態和信徒的行為深受天理教影響，又與筆者在日本所觀察的天理教宗教實踐相當不同。透過深度訪談、參與觀察與文獻分析等方法，本文嘗試瞭解當地人的歷史經驗和緣於其自身宗教文化的詮釋。相關宗教實踐反映了天理教的社會背景、在台灣的傳教史和當地特有的宗教文化。這些實例的研究不僅呈現了一個新的層面—台灣漢人民間信仰和天理教的關係，也有助於台灣民間信仰的研究。 本文先首先指出十九世紀後半到二十世紀初期當時的天理教作為一個新興宗教，其發展受到日本明治政府宗教政策例如神道國教化所影響，在傳教和儀式上都受到政府的管制，在宗教組織方面則受到日本社會文化如傳統村落組織和「家制度(ie-seido)」的影響。並參考渡邊雅子的分類，指出天理教是「親子型」和「信徒萬人佈教師」型態的宗教，這種特質影響了日治時期天理教在台灣的傳教方法，是所謂「組織性傳教」和「單獨傳教」。本文指出傳教師個人傳教的解釋方式對於在異文化中傳教是非常重要的，由於「親子型」的傳教方式重視以信徒為傳教士，天理教本部在台灣缺乏正式的傳教方針和教義翻譯，此一狀況為日本傳教士對台灣本島信徒傳教過程中，提供了自由、寬鬆的解釋教義空間，以使用台灣當地的解釋，採取適合台灣人風俗的傳教方法。例如重視「神授(治病儀式)」、「神水(治病和保持平安)」等，因此避免了在異文化中傳教的衝突。此外也有以像父母和子女的關係來養成當地菁英的傳教方法，積極將信徒和其子女送到「原地」留學或拜領「神授方式之理」，這些當地人日後對教會的貢獻相當大。 本文也指出台灣的去殖民化與特有的後殖民狀況，造成在台灣戰後獨特的天理教變遷的型態。台灣齋教的齋堂真一堂不同於大陸佛教，對其他宗教較為寬容，能夠適合已經娶妻、吃葷的佈教所長們，因此提供了一個天理教和佛教融合的空間。例如：天理教西螺佈教所系統下信徒和佈教所整體到中國佛教會雲林縣支會辦公室的真一堂學習佛教的教義和儀式，使原本天理教的佈教所成為中國佛教會團體會員的寺廟，開始具有佛教的認同，但還是保留了天理教的要素。 另外，其用民間信仰的方式和佛教經典舉行天理教祖的聖誕儀式，反映了對神明的詮釋上的融合。例如日治時期用台灣漢人民間信仰中最高位的「天公」來比喻「天理大神」，替其供奉玉皇大帝的神像。祖靈神龕也隨著台灣民間風俗，變成「天理公媽牌位」。當地人並透過天理教祖的供品，生米和鹽跟其它供奉的神明區別，以意含其神明由來的特殊性。同時他們的寺廟名稱也表達與暗示了與天理教時期系統的連結。 最後，本文分析、比較明修堂法會、明道堂收驚儀式和天理教的神授儀式，探討儀式的變遷，指出私人建立寺廟的優點，如和信徒保持密切的關係，能夠對信徒提供非常貼心的服務。因此法會也有使用信徒各自準備的衣服舉行保持平安的儀式，收驚儀式用佛教經典舉行等，這些都是儀式為因應當地信徒的需求，以及與鄰接廟宇的競爭等相互影響所形成的。本文引用三尾裕子對中國宗教的說法，寺廟為了確保存續，必需要有理論上的武裝，所以民眾操作各種理論，必須重視菁英所有的文化和大眾所有的文化之間的相互作用。筆者將此一觀點與Lévi-Strauss提出的「bricolage」概念加以聯想，希望據以繼續發展未來相關的研究。 / According to the research of Fujii Takeshi, professor at Tokyo Gakugei University, there are 19 kinds of Japanese new religious organizations carrying out mission works in Taiwan now, and the earliest of them is Tenrikyo. Tenrikyo started their mission works during Japanese rule of Taiwan, and had acquired Taiwanese believers. Therefore, Tenrikyo is a very suitable example for the study of Japanese new religion’s development and changes in Taiwan. The object of this paper is the unique religious phenomena that is found during my study in Taiwan, the temple(natives call ‘miao’ in their language), namely the religious center of Taiwanese popular beliefs but used to be Tenrikyo’s branch in Japanese colonial period. This paper analyzes the syncretism of their religious ceremonies and beliefs, which have elements of both Chinese popular beliefs and Tenrikyo. It bases on qualitative interviews, participant observation and methods of textual analysis to make clear the historical and cultural contexts, changes of Japanese new religions there, to interpret their meanings and explicate causes of the transformations. This paper contains four chapters besides the introduction and conclusion. Its organization and summary are presented as follows. In chapter one, it explains teachings, the organization and history of Tenrikyo, focuses on the relations between god and human, influences of Japanese religious policy and the related socio-cultural system during the latter half of the nineteenth and early twentieth century. According to the classification proposed by Masako Watanbe, Tenrikyo is define as of “Vertical axis Parent-child model” and “Laity-focused propagation model”. This paper shows that one can find the same pattern working in missions in Taiwan. In chapter two it analyzes the methods of Tenrikyo’s mission work during the colonial period in Taiwan, especially the so-called “individual mission” and “organizational mission” and explains its manner of training for native elite believers. It also focuses on the intercultural processes in the mission work, which adapt to the differences between diverse cultural contexts and religious schemas, and the transformed interpretations of Tenrikyo’s doctrine and meanings of ceremony for Taiwanese native believers. Based on the analysis of historical materials and statistic records, characteristics of the development of Tenrikyo in the colonial period are presented as well. It finally presents accounts for some Toroku churches, which used to belong to Tenrikyo and have changed their identification in the postcolonial period after the World War II. In chapter three, this paper attempts to explain causes and the background of transformations of Tenrikyo beliefs and ceremony. One reason is due to the cultural policy of KMT government, and influences of the policy to Tenrikyo in Taiwan are analyzed. It also makes clear other related historical and cultural situation and context. For the adaptations under changes of the social and political situation, this paper especially draws attention to the unique process of decolonization in Taiwan. In chapter four, based on the author’s participant observation, it focuses on some religious practices in related temples and rituals, analyzes their transformations and provides interpretations of the changes and their meanings. With reference to the concept and schema about Chinese popular beliefs provided by previous Japanese scholars and the concept of ‘bricolage’ by Levi-Strauss, this paper’s contribution and interpretation will be able to lead the author for the research in the future. Despite many Japanese new religions implement their mission works in Taiwan, there is few research so far to mention it. This paper has introduced previous researches on it, and tries to point out the value and position of the study on Japanese new religions in Taiwan. Focusing especially on tasks and difficulties special for Japanese new religions, it actually has provided suggestions about prospects for anthropological study of Japanese new religion and Chinese popular beliefs in Taiwan.

我的論文題目是：「先秦儒家宗教性研究──以孔孟荀對『喪葬』、『祭祀』、『天』的觀點為討論中心」。主標題提供研究方向，副標題鎖定研究範圍，目的對「儒家宗教性」的持續思索。「宗教」與「宗教性」有同有異，需要進行概念區分；回顧學術動態，確定研究進路，成為第一章主要任務。一言以蔽之，「宗教性」是思想家對「喪葬」、「祭祀」、「天」的態度。第二章探討思想背景，「喪葬」與「祭祀」屬於「禮樂文化」的一環，與「宗教」思想密切相關；然而，孔孟荀有別之前「宗教」傳統，能夠賦予新義。本文研究他們的「宗教性」面向為何。「喪葬」與「祭祀」方面，從現代用語來說，上述兩項議題涉及「生死大事」與「鬼神世界」，以「宗教性」意涵理解是可以嘗試的研究進路，在此得到有力支持。除此之外，「天」涉及「超越層面」、「終極關懷」，必須與思想家認同的價值根源結合來看。可以明白「天」「人」並非毫無關聯，與「宗教性」內涵也息息相關。以上所說，分別在第三、四、五章進行分析論證；而在第六章進行整體研究，得到孔孟荀宗教性中「思想脈絡」演變所呈現的意義、與「出土文獻」對照所反映的面貌、和「西方文化」比較所凸顯的特色。第七章結論統整全文內容，展現先秦儒家孔孟荀宗教性，作為全文結束。 / This is a study of Confucius,Mencius and Xunzi religious articles.The first chapter of the task to make a distinction between religion and religiosity.The second chapter discusses the formation of religious background.About funderal and sacrifice,Confucius,Mencius and Xunzi different from the past,can give new meaning.Heaven involve transcendence,ultimate,which are associated with religiosity.These are the third,fourth and fifth chapters.Chapter VI of the overall study,highlights the characteristics.Chapter VII is the conclusion.

臺灣目前共有七家宗教頻道，而慈濟所屬的大愛電視，自1998年成立後，透過衛星播出，遍及全球，現已成為全球華人世界第二大電視臺（僅次於大陸中央電視臺）。不過到底是宗教臺？或是公益頻道？證嚴法師言明大愛電視不是以宗教立場為出發點的電視媒體經營。因為在她的解讀中，每個人都須要有宗教的依靠；「宗」是生活的宗旨，「教」是生活的教育。慈濟號稱有五百萬以上的會員，志業範圍遍及全世界近50個國家，其組織與義工型態發展，點點滴滴都在累積社會信任的資本。 大愛電視有四套關於證嚴法師的節目，本研究以即時性最強，且兼具紀實教育功能的《人間菩提》節目收視作為研究對象；運用接收分析理論，採取質化方法研究，先抽選《人間菩提》兩集主題進行分析；接著以深度訪談方式，訪問八位觀眾。這些觀眾對慈濟事務，有高涉入和低涉入的差異；觀看節目也有高收視和低收視之不同，藉以瞭解不同背景的觀眾如何透過《人間菩提》這樣的節目，去建構日常生活中對社會真實的解讀與詮釋；並瞭解當觀看《人間菩提》節目，出現感動反應後，如何產生收視之後續行動。 本研究發現，《人間菩提》節目對觀眾而言，確實具有其宗教價值與行善助人雙重元素，但不會讓觀眾認為它是傳統印象中的宗教節目，反倒能連結至受眾個人的情感與生活體驗，帶動出一股慈善力量的動能。 / In Taiwan, there are seven local religious channels, DaAi TV is owned by the Tzuchi Foundation. DaAi TV was established in 1998. Through satellite broadcasting, it has already become the second largest television station among the global Chinese population. (next to the Central Committee Television in the mainland China). The Tzu Chi Foundation is a volunteer-based, nonprofit, spiritual and welfare organization that was founded in 1966 by Dharma Master Cheng Yen. For over 40 years, the Foundation has been contributing to improved social and community services, medical care, education, and humanism in Taiwan. Tzu Chi is an international organization with over 5 million supporters. Today, Master Cheng Yen's influence on the world is revealed through inspiring stories. There are four different programs about Master Cheng Yen on DaAi TV. The change Cheng Yen attempts to initiate in society begins with the individual. Among the four programs, the content of “Life Wisdom" is the most direct. Master Cheng Yen provides “living wisdom" daily for 12 minutes. The wisdom is a record of actual events and it is updated daily. This research adopts reception analysis, thorough interviews to understand how the audience watches this type of religious program. Further, it studies the manner in which the audience interprets the content and applies it in their daily lives, in order to construct a perspective of the real world. The present research also examines the reactions of the audience upon watching the program and the manner in which the act of watching Life Wisdom influences the larger community to work toward the betterment of society.

京都大学 / 0048 / 新制・論文博士 / 博士(法学) / 乙第12966号 / 論法博第186号 / 新制||法||152(附属図書館) / 32404 / 新制||法||152 / 京都大学大学院法学研究科公法専攻 / (主査)教授 毛利 透, 教授 土井 真一, 教授 曽我部 真裕 / 学位規則第4条第2項該当 / Doctor of Laws / Kyoto University / DGAM

本研究是在前人對康德、詹姆斯、奧特的研究基礎上所做的推進。本研究選擇前述三位作者思想成熟期所著的一本宗教專書為研究對象，目的在探討三本書的「宗教蘊義」、「教育蘊義」，由之建立一「西方基督宗教教育蘊義」的理解架構(內涵)。 研究方法：1.在「宗教蘊義」方面，主要採取達奈爾「教育學詮釋」方法以掌握文本與外部脈絡關係，另為掌握文本的要旨，本研究設計了一套編碼系統以供分析、統整內容。2.在「教育蘊義」方面，本研究以學者馮朝霖教育「人類圖像」為理論基礎，分析文本寓有的教育蘊義。3.在建立「西方基督宗教教育蘊義」的理解架構(內涵)方面，本研究以學者方永泉「臺灣實施宗教教育之理論建構」為基礎，發展出整合三本宗教專書教育蘊義的八個向度。 研究結果：1.《單純理性限度內的宗教》以「反思的信仰」為要旨，可充分表達其具有的宗教蘊義。2.《宗教經驗之種種—人性的探究》以「與【更高者】合一的經驗」為要旨，可充分表達其具有的宗教義蘊。3.《不可言說的言說—我們時代的上帝問題》以「同契共在」為要旨，可充分表達其具有的宗教蘊義。4.三本宗教專書的「教育蘊義」可經由對「人性(人的實然、人生存的條件限制、人的未確定性)」、「人的終極關懷」、「宗教中的命定(「上帝」是否與人有干涉)」、「宗教施於人的可能性與產生信仰(宗教施於人的可能性、產生信仰)」、「宗教中人的自我完成(人的應然)」、「對信仰的個殊觀點」等主題的分析而獲得。5.本研究所建立的「【西方基督宗教教育蘊義】理解架構(內涵)」，可結構性地將三本宗教專書的教育蘊義納入，具有幫助閱讀者理解的實用性。 研究建議：1.選擇適當專書，運用本研究發展的系列方法，探討基督宗教以外其他宗教文明的教育蘊義，透過對各宗教文明的理解，增益本土對「教育人類圖像」理解較缺少的宗教部分。2.對所得之「西方基督宗教教育蘊義」理解架構(內涵)，輔以各類研究途徑(例如，採用「量的研究方法」編製「西方基督宗教教育蘊義理解量表」從事實徵研究)，以進行達奈爾「教育詮釋學」方法中要求的「交互合作的詮釋：做長期、密集地詮釋，以修正、證明關於意義關係之假設」。 關鍵字：康德(Immanuel Kant)、詹姆斯(William James)、奧特(Heinrich Ott)、宗教(religion)、教育(education) / This research is to explore the basic conception of Christianity based on the pioneers’ studies in Kant, James, and Ott. Three volumes of important religion books －Religion innerhalb der Blossen Vernunft , The Varieties of Religious Experience : A Study in Human Nature , and Das Reden vom Unsagbaren : Die Frage nach Gott in unserer Zeit－are chosen respectively for this research. In this research, three methods are used：1. pädagogische Hermeneutik, and the code system for analysis. 2. The framework of the human- picture of education by scholar Feng Chao Lin. 3. The framework of the theory for religious education in Taiwan by scholar Fang Yuan Chuan . We get three conclusions：1. The three books above have their religious core ideas. For Kant, he insists on the reflecting of belief. For James, he emphasizes the experience of integrity with higher beings. For Ott, he focuses on the loving solidarity in Christianity with the meaning of ethics in the secular world. 2. The implication for education can be fulfilled through the analysis of human nature, and ultimate concern etc. 3. It will be helpful for the readers to understand the results of this research through the framework of the theory for religious education in Taiwan. The suggestions to the future research are : －To adopt the systematic methods established by this research to explore the implication of other religious civilizations. －To develop a scale for quantitative survey to enhance our local research related to religious education. Key words: Kant (Immanuel Kant ) , James (William James ) , Otto (Heinrich Ott ) , religion , education .

本研究是探討非營利組織中佛教團體之事件行銷活動。在非營利組織日益蓬勃發展的現代社會中，如何適當的運用事件行銷以提升組織知名度，並獲取資源已經成為每個非營利組織團體思考的重要課題。 本研究藉由了解佛教法鼓山團體之實際事件行銷活動個案內容，透過下列四項構面分析以深入探討事件行銷之成功要素，並獲致以下數點重要結論： 企業組織構面： 一、 宗教團體領導人享有崇高知名度與魅力是活動成功的最佳保證 二、 宗教組織之幕僚單位委由外聘之專業經理人執行將使活動之籌備更有效率、更加成功。 三、 組織功能完善、分工專業的義工支援系統是活動成長的最佳助力。 目標族群構面： 一、 以客戶(信眾)需求為導向並重視客戶(信眾)滿意度是維護信眾關係的不二法門 傳遞訊息構面： 一、 活動同時兼具文化、教育功能，不以宗教為單一呈現方式是吸引傳播媒體報導、民眾熱烈參加的主要因素 傳遞媒介構面： 一、 正確的媒體策略，可收畫龍點睛、事半功倍之效果 採取主動出擊的策略，並採取下列重點 1. 良好的公關議題設定 2. 善用各項媒體資源 3. 以網路媒體為資訊平台中心 / The Exploration of the Event Marketing in Religion Type Non-profit Organizations —Based on Dharma Drum Mountain examples. Non-profit organizations have developed enormously in modern society. It has become a great issue for NPOs to apply event marketing to be well-known and obtain resources. This research is subject to exploring the event marketing in Buddhism organizations as non-profit organizations. In this research, by studying the practical event marketing campaigns of Dharma Drum Mountain, a well-known Buddhism organization, researcher analyzed in four dimensions to further find out the success factors of event marketing. Here are the main conclusions for each dimension: A. Dimension on Business organization: 1. The esteemed fame and attractiveness of religion organizations’ leadership is the best guarantee for the success of campaigns. 2. To prepare a campaign efficiently and successfully, it’s better to hire a professional manager from outside organization. 3. A well-organized and professional-diverse volunteer support system is the best aid for campaign. B. Dimension on Target group: 1. To focus on the needs of clients (followers) and respect their satisfaction is the only way to maintain the relationship with them. C. Dimension on Transferred message: 1. A campaign should contain culture and education function. Not just presenting religion message is the major factors that attracts the press report and gets the public attend. D. Dimension on Transferring media: 1. A correct media strategy will get strong effect. It’s important to take active plan and follow the points as below: (1). Well-defined public issues. (2). Make good use of every media resources. (3). Design information platform with online media tool.