因為國際社會欠缺一個超越國家主權的中央機構得以認定某一個政治組織可以稱之為 國際法上的主體，例如國家，因此國際法中便有「承認 （RECOGNITION）」的制度， 由既存國家行使此一認定的任務，繼而使新的作員得以藉此制度納入國際社會的體系 之內，產生權利與義務的法律關係。 本論文將探討國際法上承認制度的理論與實踐，以理論為經，以實例為緯，並且特別 重視承認的給予，在承認制度下的國際人格，未被承認政府的對外關係及承認在分裂 國家中的運作等問題。本論文的結構如下： 壹、承認理論研究：一、何謂承認？（承認的目的何在？）二、國家承認（國家是否 得經承認才屬國際社會的作員－論構成性理論與宣示性理論之爭）三、政府承認：１ ．法律承認（合法政府）２．事實承認（事實政府）３．準法律承認。四、交戰團體 （叛亂團體）之承認。五、承認的法律效果。 貳、國際法上承認制度之運作：一、給予承認：１．國家承認的標準，２．政府承認 的標準３．從公認的標準到自由裁量。二、過早承認與不承認。三、附條件的承認。 四、有否「撤銷承認」之事。 參、未被承認政府的國際人格與外交關係：一、國際人格的探討。二、外交關係與承 認。三、未被承認之後果。四、實質關係在承認制度下的定位如何。 肆、承認在一個國家內存有二個以上政府的運作：一、德國模式，交叉承認，一國兩 制、多體制國家、雙重承認、一國兩府。二、在當前承認制度下，對中華民國的最適 辦法。

「創新」在目前競爭激烈的知識經濟時代中，可說是決定勝負之加分關鍵所在，「創新(Innovation) 」是企業型政府的主要核心價值，並強調理念設計與務實執行雙重層面之積極作為。 本研究以公糧檢驗管理系統推動之公糧檢驗管理系統作為案例，以創新擴散的理論切入，由環境背景系絡（政治經濟、社會文化、組織架構、溝通管道）、創新需求的議題設定過程、創新發展過程中創新者背景及決策立場等，以及執行階段中再發明的可能性、資源及工具及執行者的意向等分別加以研析討論，以了解本案例發展過程如何受到環境背景、創新者及決策者的背景及立場，以及執行時各項資源工具及執行者意向的牽動，以公糧檢驗管理系統為例，描繪出創新政策發展的完整圖像。 本研究發現在創新政策發展過程中，問題與需求發動的格局及積極性意義將決定後續發展的結果，而創新政策在發展過程中由於有較高未知性及受到重視，使得本位主義及組織內微政治因素將影響決策過程，在執行階段中政策的彈性空間有助於再發明的發生可做為政策修訂的有效參考，而良好的組織氣候、組織文化可能提高執行者對於政策認同的程度及執行時的配合度。 本研究建議政府組織架構中納入創新制度科技研發專責部門，並將政策研擬及施政管理的各項過程，以創新政策強調人本需求及深入影響而衍生的內化（動態學習機制）及優化（公平、正義、公開、理性）的品質進行評價，以維護公共性的目標價值。

本研究以Michel de Certeau所說的日常實踐之視角出發，檢視了2010年以後創意市集的發展與變化，以及市集組織者和擺攤者的重要性。時序上以2010年作為活動的分界，創意市集的樣貌有了顯著的轉變，這除了反映台灣社會環境的時代變化外，同時也勾勒出在後工業城市之中的空間理性的展現。首先，本文從創意市集中，行動者之一的組織者開始談起，以台北與台南各自起家的創意市集——「邊緣人市集」和「手_手市集」為例，從中可以看到創意市集分化出不同的樣態，而這樣的變化使得創意市集變成一種工具、手段或媒介，並能以一種軟性的方式來達到其目的。接著，延續對創意市集中的行動者之討論，從市集擺攤者的面向切入，透過擺攤者跟他們販售物的關係中，我們得以一窺他們如何藉由其所販賣的商品來彰顯自身對於勞動的想像和生活的態度，並藉由創意市集和行動者，在面對難以撼動的社會環境與產業結構，我們能夠看到他們如何展現自身的能動性，並藉由其所學的技術與能力，試圖在結構限制下找尋新的可能。最後，將創意市集作為城市地景的角度分析，談及它所具有的特殊性和空間彈性、以及其美學特性之實踐。 / In the perspective of Michel de Certeau’s 'practices of everyday life', this study explores the development of creative bazaar (market) and highlights the importance of the organizers and vendors in the market after 2010. The significant changes of creative bazaar since 2010 have shown current social transformation and forms of spatial rationality of post-industrial cities in Taiwan. First, by taking two pioneer creative bazaars, “The Edge Man Market” and “Hand-in-hand Market”, as examples, it displays multiple modals of creative bazaar which are able to be considered as a soft approach for engendering urban community capacity and promoting socio-cultural events. Then, it turns to young vendors, examining how they express their imaginary for labor and life style through their relationships with the things they make and sale. In particular, in facing the challenge of hard social circumstance and rigid industrial structure, how do the organizers and vendors show their capability of business craftsmanship and cultural taste for beyond structural limits？ Finally, this thesis aims to understand how creative bazaar can be adaptively and flexibly located in the urban landscape.

本論文是從三方面切入進行思考：1、誠懇地檢討西方近代文明所帶來的危機；2、重新檢討儒家思想實踐的可能性；3、中國文化的重新認識。而這三條線正好可貫串閻錫山的一生，透過閻氏早期的學習環境（晚清至民初），正可以檢討西風東漸之影響；中年時期的山西建設，是真正的實踐經驗；晚年來台的回顧省察，冷靜客觀思索中國文化的現代意義。透過這樣的歷程分析，或許能更清晰的認識中國現代化的艱辛步履與可貴經驗，期能提供借鏡，尋求安和之路。 本文的第一章，以較活潑自由方式講述寫作動機，並提出中國與西方學者的一些看法。第二章到第五章是本文主題，採取從閻錫山的經歷來對應中國的現代化與儒學，所以第二章就從成長與時代背景談起，將現代化問題嵌入「反省與學習」這一節，第三節的「信念與實踐」，則與儒學繫聯，用以開展第三章，對於儒學的思維，採取體用之間的安排，中道與仁的種能觀，是體，作為概念及指導；恕道與格致之學，是用，作為具體的行為原則，如此相互的說明，可以展現閻錫山的儒學思想。第四章對時代的省思，則是透過閻錫山對歷史、經濟主張、民主政治、教育及人性的省思，來補充對現代化的看法，而這些省思也是閻錫山的獨特見解，透過這些見解，可以見識他如何面對新舊事物，如何調適其中的矛盾，如何以智慧更上層樓。閻錫山晚年有兩部重要著作－《三百年的中國》、《世界大同》，是根據其67歲以前的經歷及治理山西的經驗，來規劃中國及世界的未來藍圖，其中有許多與儒學思維相契，而山西建設的成果，就濃縮於第五章第一節山西的實踐經驗，第二節中國之未來，則以《三百年的中國》為主，第三節大同之路，以《世界大同》為主，用來構成一幅閻錫山的大同世界美景，也是儒家之夢，人類之夢。 中國在五四以後，對儒學的態度兩極化，閻錫山能堅持對儒學的擁護與力行，相當不容易，應該是透徹了儒學的思維以後，所產生的自信與堅定。雖然我對閻錫山的認識只得十分之一二，但透過這些認識，打開了眼界與心胸，使我深深體會到，儒學的實踐是來自人的本性，這裡沒有玄虛的道理與高深的學問，只是在日常生活之間，在人的一念之間。因此，結論以「安」來敘述儒學，安即是仁，即是均衡與和諧。 / This paper focuses on three aspects: 1) sincerely discussing about the crises brought forth by the modern western civilization; 2) reflecting once again on the possibility of the practice of Confucianism; 3) getting to know the Chinese culture again. The three aspects happen to string up the life of Yen Hsi-shan. By studying the learning environment of Yen’s early age (from late Ching Dynasty to the beginning of Republic of China period), one has the chance to review the influence of western culture on the eastern world. Through analyzing the construction in Shanshi Province in Yen’s middle age as a real practice and the calm reflections on the modern meaning of Chinese culture in Yen’s late life, one can probably learn more clearly the obstacles and valuable experiences gained from the modernization of China. It is expected that the result will play as a mirror for seeking peace and harmony. The first chapter of the paper narrates the initiative of the writing in an active and free style, offering some viewpoints from scholars in China and the west. Chapter Two to Five are the main body of the paper, corresponding Yen’s experiences to the modernization and Confucianism in China. Chapter Two starts with Yen’s growing background and places the question of modernization in the “Reflection and Learning” section. The “Faith and Practice” section in Chapter Three is connected to Confucianism, leading to further illustrations in this chapter, in which the thought of Confucianism is arranged between theory and practice. The middle course and benevolence are the theory as the concept and guideline, and magnanimity and empiricism are the practical principles. The inter-related illustration unveils Yen’s Confucianism thought. Chapter Four states the reflection on time by supplementing Yen’s viewpoints on modernization from his reflections on history, economic stand, democratic politics, education and humanity. These reflections are his peculiar views. By studying his views, one manages to see how he faced with the new and old, moderated the contradictions within, and became more intelligent. Yen’s two important books, Three Hundred Years of China and One World, were written upon his experiences before 67 years old and how he governed Shanshi Province as the blueprints for future China and the world. Many of the contents in the two books matched Confucianism. His construction results in Shanshi are condensed in the first section “Practice in Shanshi”. The second section “The Future of China” talks about Three Hundred Years of China, and the third section “Road to One World” focuses on One World, constructing the beautiful scenery of one world in the eyes of Yen, which is not only the dream of Confucianism, but also the dream of human beings. After the May Fourth Movement, the attitudes towards Confucianism became polarized. It was not an easy job for Yen to persist in and practice Confucianism. His confidence and persistence were generated after he learned thoroughly the essence of Confucianism. Though knowing only very little about Yen, one deeply realizes that the practice of Confucianism comes from human nature. Confucianism is not an abstruse theory but exists in daily life and one thought. Therefore, the paper is concluded on illustrating Confucianism by “peace”. Peace is benevolence, meaning balance and harmony.

本研究旨在探討台北地區高中英文教師對於英語文法教學的信念與實踐。本研究的對象為台北市的高中英文教師，研究方法以質量並重的問卷和訪談為主。問卷共回收146份，主要採用描述性統計分析；訪談人數為6人。研究重點如下:（一）教師信念與教學實務（二）教師信念與教學實務之間的關聯性以及（三）教師的教育背景和研習經驗如何影響教師的信念與實踐。 本研究主要發現如下: 1. 教師在文法教學的角色為幫助學生正確地溝通。 2. 教師的文法教學法主要採取演繹法且經過課前設計。 3. 教師的教學內容主要取決於學生程度及教材。 4. 教師的教學信念與實踐大致符合。 5. 教師的學術背景主要影響教師針對文法教學的時間問題上; 6. 而參加研習會影響教師的信念較顯著，表現在文法教學的方法和內容上。 本研究有助於認識高中英文教師教授文法的信念與教學情形。本研究可促進教師、以及英語教育工作者、教育有關單位對於文法教學實施情形的瞭解，並啟發教師作更有效能的文法教學。

本研究從一位初任幼師的困境為起點，雖然接受過師培訓練，卻在正式進入職場後，對於擔任幼師一職的能力和專業感到質疑，個體歸究原因為自身專業知識不足，因而報考研究所，並認定問題得以輕易解決，直到訪談在學前教育領域已工作二十幾年的蘇老師，才開始思索幼師角色對於自身之意涵，同時意識到個體於專業認同上出現危機，至此展開探索之旅程！ 本研究採質化研究中的敘說方法，從個體幼年生活「故事」寫起、受教的經驗與感受、如何成為幼師的歷程，以及之後擔任「家園」裡的「母親」，透過書寫、行動和反思之不斷循環歷程，期望了解自身對幼師角色之體認與如何形構幼師之專業認同。 本研究整理出幼師個體之實踐智慧： 1.孩子基礎教育應透過正確的飲食習慣和運動養成勤勞之慣性，以健康身體為基礎，透過與人事物互動後反思、參解，提升人格與心性的平穩。 2.跳脫傳統教育迷思，重建健康之教育生態環境，也才有可能培育出身心健康的個人。 3.幼師專業認同形構之漸進循環模式：抉擇、磨合、蜜月、危機期。 4.影響幼師專業認同演化之因素，包括：母職外表、專業技能、教育活動意涵、職業角色價值與自我核心價值。符應倪鳴香研究的幼師職業認同三部曲，「塑形-堆砌-自我引導」由外而內之演進。 5.幼師專業認同演化歷程中，受到外在現實社會與理想上專業認定兩者的價值衝突，最終須回歸到幼師自身的個人核心價值導引。

本個案研究旨在深入研究一位國中英文教師在文法教學信念與實際教學之間的差異之處。本研究以Green (1971) 所提出的core belief和peripheral belief為基本架構，採用質性之資料收集及分析方式，以期對教師的教學信念、教學行為及兩者之間的不一致做出較詳盡的描繪及討論。參與本研究的教師為一位新北市公立國中的資深英文教師，對文法教學及英語教育有自己的一套理解及看法，備受同校老師的尊重。資料收集方式以課堂錄音觀察、半結構式訪談為主，教師的教學資料、自編的段考考卷、校內英文老師的領域會議紀錄為輔。 研究結果顯示，此教師的文法教學信念和行為的確有些許落差，主要反映在課外英語學習資源的使用、文法教學所佔的比重、以及文法術語的使用頻率上。造成此落差的原因主要是教師的core beliefs和peripheral beliefs內容的不一致，導致在教學現場上大部分的時間都用來完成core beliefs，因此peripheral beliefs的實施時間便受到壓縮了。此外研究者還發現，這位老師的core beliefs主要以較傳統、較常見的知識傳輸模式為主，而peripheral beliefs則是和英語教學理念較有直接相關，這部分呼應了Phipps and Borg (2009)所提出的假設，且此一現象是在教師信念的文獻中較少被提到的。根據這些發現，本研究提出對教師文法教學信念及實踐之差異的看法及未來研究的建議，以期對台灣的英語文法教學能有更多建設性的研究貢獻。 / The purpose of this qualitative study was to investigate the tensions between an English teacher’s grammar teaching beliefs and practices. The participant was an experienced junior high school English teacher who had her own principles in grammar teaching and English education. Green’s (1971) distinction of core beliefs and peripheral beliefs was adopted as the framework to analyze the participant’s grammar teaching beliefs. Data were collected from multiple sources such as semi-structured interviews, classroom observations, stimulated recall interviews, and documents such as the teacher’s teaching notes and test paper. By using initial coding and second level coding, these data were carefully examined to obtain the most salient themes of the participant’s grammar teaching tensions. The findings revealed three most significant tensions between the participant’s grammar teaching beliefs and practices: tension on the use of extracurricular teaching resources, on the proportion of grammar instruction, and on the use of grammatical terminology. The participant’s tensions were mainly due to the inharmonious relationship between core beliefs and peripheral beliefs. The former were more related to teaching philosophy in general, and the latter were more related to English teaching itself. In other words, the tensions between participant’s beliefs and practices were actually the gaps between knowledge transmission perspective and ideal English teaching principles. Based on the findings of this study, some suggestions and pedagogical implications were raised for future research as well as English education field in Taiwan.

本研究在以實踐典範研究閱聽人的主動性意涵，經過厚描韓劇網路社群的溝通實踐與深訪五位韓劇迷後，研究發現，閱聽人在接收後會由林林總總的媒介實踐建構出閱聽人景觀，此閱聽人景觀與日常生活有交互作用，亦即閱聽人在現實生活中的某些需求不滿或挫折困頓，會驅使他們看某種類型的電視劇，在反覆觀看之際，無異在此景觀中進行療癒，包括休養生息、放鬆心情、甚至蓄積能量、重新定向，再將正面力量帶回日常生活中，因此閱聽人的主動性是彰顯在進出結構自如、以此悠游於結構。

本研究的目的在於探析課程學者黃炳煌教授之異文化經驗對其教改實踐的影響。首先以深度訪談的方式勾勒研究對象從童年至今的生命軌跡，在對其整個生命概況有了基本的認識之後，再針對其在美國生活十四年的異文化經驗與其回國後教改實踐的部分進行連結與分析。研究結果主要以兩部分呈現：一為研究對象的生命故事，二為分析研究對象異文化經驗與其參與教改實務的關連性。前者旨在幫助對後者的理解與判斷。研究發現課程學者所接觸到的異文化對其在實踐教育改革上有一定程度的影響，主要層面如下：一、使研究對象對原文化與異文化的教育理念抱持著比較和融合的觀點。二、異文化對主體在教育改革意識上產生增強、削弱或是視野上的拓展。直接且顯著的影響是在觀念意識上的轉變與突破，體現在課堂發言、政策擬定、相關著作發表等方面。其中在推敲影響的過程中，發現異文化的吸收是一種經驗批判，植基於受影響者的人格特質，以及參與的動機和時機，這些也是在談論影響時不可忽略的因素。 / This research focuses on one curriculum scholar and the purpose of the research is to explore the effects of Professor Bing-huang Huang’s foreign cultural experiences on his practice of educational reforms. At first, this paper depicts Professor Huang’s life history since his childhood with profound interviews. After having a basic studying of his whole life history, the paper focuses on his foreign cultural experiences during his fourteen-year-long life in America. Then, the paper connects and analyzes those experiences with his practice of educational reforms after he came back to Taiwan. The results of this research are shown in two parts. One is his life history, and the other is the analysis of the connections between his foreign cultural experiences and his participation in the educational reforms. The former part aims to help the understanding and judging of the latter part. The research finds out that the foreign cultural experiences of this curriculum scholar do have effects on his practice of educational reforms to some extent. The main aspects are as follows, 1. Professor Huang’s educational concepts for his original culture and for the foreign culture are compared and integrated. 2. The foreign cultural experiences have strengthening, weakening, or broadening influences on the professor’s thoughts for educational reforms. One of the most direct and obvious influences is the alternation and breakthrough of the thoughts, and they are carried out in in-class speeches, arrangements of the policies, and the publication of related writings. In the process of considering the effects, it is noticed that the acquirement of foreign cultural experiences is a kind of empirical evaluation, which is rooted in the personality and the motives and time of participation. These factors can not be neglected when discussing the influences. Key words: strange-culture , education reform , praxis

本研究旨在探討國民中學裡校園人權的現況。希望藉由本研究探析個案學校 的師生於校園內的真實人權感受。本研究以問卷調查為前導性的探究，以參與觀察及深入訪談為主要研究方法。本研究以台北縣一所國民中學為研究場域，依「各級學校人權評估項目之建立與研究」中的評估項目及其問卷，請個案學校中的非新進教師與八年級及九年級學生填寫，以了解此校師生校園人權的真實感受。此問卷中所得的結果，使深入訪談需要關注的面向更為聚焦。依照問卷上教師與學生對校園人權感受較一致與差異性較大的題目，研擬訪談大綱，展開訪談。依照作為研究場域的國民中學實踐校園人權之有利因素與不利因素，歸結出以下的研究結論： 一、整體而言，所研究的國中師生對該校校園人權實踐現況具普遍的認同 二、借課情形，相較於以往，已大有改善 三、學生的身體自主權已漸獲得重視 四、校園無障礙設施的經費與校園中其他經費的拉鋸 五、校園安全與學生隱私的折衝 六、公佈學生成績與排名，一向如此且習以為常 七、升學主義仍是校園人權的發展一大阻力 八、體罰在校園中仍依稀可見，但教師大部分已不體罰 九、對不適任教師的處理，須建立專業的輔導與淘汰機制，以確保學生的學習權 十、國中學生的自治活動仍未發展完全，須更著力於公民能力的培養 十一、看見學生的價值，建立學生的自信 十二、援入校內與校外各方資源，教學的路不孤單 十三、加強師資培育機構開設人權與法治教育相關課程 十四、常態編班使學生正常發展，但考驗教師班級經營能力與教學能力 十五、校園人權的概念已於校園中萌芽，有待全面落實 最後，並依據研究結論，教育行政單位、學校、教師及後續研究提出建議，以供參考。 關鍵字：校園人權、友善校園、人權實踐 / The purpose of this study is to explore the human rights understanding and behavior of the students and teachers among the junior high school in Taipei County. This study explore the teachres’ and students’ real awareness and feelings on campus. With the questionnaire survey to be the guiding investigation, the research methods of this study are participant observation and in-depth interview. Accoriing to the data of “evaluation’s category and item for campus human rights milieu”, to frame the questions of the interview. The study comes to the conclusions as follows on the baisis of the findings: 1. The praxis of on-campus human rights in the said school is general identified. 2. The circumstance of lending courses has been improved than ever before. 3. The right of body autonomy has been respected gradually. 4. The budget of barrier free facilities and other facilities hold up each other. 5. The safety of campus and students’ privacy strike a balance. 6. To make students’ scores public and ranking is as usual. 7. Diplomaism constrains the development of on-campus human rights. 8. Physical Punishment has been reduced. 9. It should establish complete system to eliminate and guidance incompetent teachers in order to ensure student’s learning rights. 10. The affairs of student government does not develop well. 11. Teachers should realize students’ values and establish students’ confidence. 12. Teachers join other teachers and paretns’ supports. 13. The institute of teacher education should offer more the curriculum of human rights and law-related education. 14. normalized class grouping makes students develop normalized and test teachers’ abilities of classroom management and teaching. 15. The concept of on-campus human rights is at the initial stage that needs to be implemented completely on campus. Finally, some recommendations for education administration units, teachers and further study are suggested. It is hoping that the results of this paper can be a good reference for school to praxis human on campus. Keywords:on-campus human rights, friendly campus, the praxis of human rights