本研究旨在瞭解目前高雄市高級中等學校教師知覺教師專業成長、教師在職進修動機與教師專業倫理實踐之現況。為達研究目的，首先蒐集相關文獻加以探討分析，了解教師專業成長、教師在職進修動機與教師專業倫理實踐之內涵，以建立本研究之理論基礎架構，作為本研究研究問卷編製之依據。在實證研究上採調查研究法，以高雄市高級中等學校教師為樣本對象，並以「分層隨機抽樣」方式進行資料蒐集，共發出570份問卷，有效問卷552份，可用回收率達96.8%。回收的問卷分別以描述性統計、t考驗、單因子變異數分析、皮爾森積差相關以及逐步多元回歸進行統計分析。 綜合文獻探討及問卷調查結果，本研究獲致研究結論如下： 一、高雄市高級中等學校教師之教師專業成長為中高程度，三個層面知覺程度差異不大。 二、高雄市高級中等學校教師之教師在職進修動機為中等程度，以「認知興趣」、「逃避刺激」之知覺程度較高，「社會發展」與「他人影響」知覺程度較低。 三、高雄市高級中等學校教師之教師專業倫理實踐為中高程度，以「教師與學生家長之間關係」知覺程度最高，「教師與社會（區）之間關係」知覺程度最低。 四、高雄市高級中等學校教師在「教師專業成長」方面，不同「性別」、「服務年資」、「擔任職務」，與「學校地區」之教師，知覺程度有顯著差異。 五、高雄市高級中等學校教師在「教師在職進修動機」方面，不同「擔任職務」之教師，知覺程度有顯著差異。 六、高雄市高級中等學校教師在「教師專業倫理實踐」方面，知覺程度整體上無顯著差異。 七、高雄市高級中等學校教師之教師專業成長與教師在職進修動機具有顯著相關。 八、高雄市高級中等學校教師之教師專業成長與教師專業倫理實踐具有顯著相關。 九、高雄市高級中等學校教師之教師在職進修動機與教師專業倫理實踐具有顯著相關。 十、高雄市高級中等學校教師之教師專業成長、教師在職進修動機對教師專業倫理實踐具有顯著預測作用。 根據以上研究結果，提出具體建議，提供教育行政機關、學校行政及教師，以及未來相關研究之參考。 / The purpose of this study was to investigate the current development of teacher professional growth, motivation of in-service education, and teachers’ practive of professional ethic in senior high school of Kaohsiung City. To achieve the research purposes, a literature review was conducted to understand the teacher professional growth, motivation of in-service education, and teachers’ practive of professional ethic, and then to establish the fundamental theory of this study and develop questionnaires. This is a cross-sectional survey study using stratified random sampling design. The study recruited teachers in Kuohsiung senior high schools. A sample of senior high school teachers in Kuohsiung City, stratified random sampling, issued a total of 570 parts, 552 valid questionnaires, the effective rate of 96.8% questionnaires. The collected data was analyzed by descriptive analyses, t-test, one-way ANOVA, Pearson product-moment correlation, and multiple stepwise regression analysis. The main findings of the study include： 一、Moderate-high teacher’s perceptions of teacher professional growth were shown, and three of the visions had the same level. 二、Moderate-high teacher’s perceptions of the motivation of in-service education were shown, in which the item “cognitive interest” and “escape / stimulate” was the higher, “social development”and “other people affected” was the lower. 三、Moderate-high teacher’s perceptions of teachers’ practive of professional ethic were shown, in which the item and “the relationship between students’parents” was the highest, and “the relationship between community and society” was the lowest. 四、There are significant differences in the senior high school teachers’perception of teacher professional growth in terms of gender, years of service, position, and school location. 五、There are significant differences in the senior high school teachers’perception of the motivation of in-service education in terms of position. 六、There are no significant difference in the senior high school teachers’perception of teachers’ practive of professional ethic. 七、There is a positive correlation among teacher professional growth and motivation of in-service education. 八、There is a positive correlation among teacher professional growth and teachers’ practive of professional ethic. 九、There is a positive correlation among motivation of in-service education and teachers’ practive of professional ethic. 十、Teacher professional growth and motivation of in-service education have a predictive effect on teachers’ practive of professional ethic. According to the above research conclusions, the suggestions are proposed to be used as reference by educational institutions, school administrative units, and teachers in the future.

自古以來婚姻暴力在臺灣社會是被忽視的議題，直到1998年臺灣通過家庭暴力防治法，成為全亞洲第一個完成立法的國家，也是一部保障被害人人權的法律。在實務上，家庭暴力防治法實施19年來，對家庭暴力防治法的效用為何，一直存在不同的爭論。在臺灣對婚姻暴力受暴者的保護，從保護人權的理想到權利的賦予，再從權利賦予看到權利對社會影響，法律實施多年後，實務上看到人權保護與權利賦予，中間產生非常大的落差，而產生落差的原因，是本研究所要回答的問題。 近年來西方創發第四種新權利理論，突破以往權利理論的框架，將自我與權利是循環（recursive）影響的觀點，然而華人的自我與西方自我截然不同。心理學家幫助我們把自我內在的基本心理結構做了許多描述和區分；人類學則說明華人自我和西方自我的不同，華人自我是差序格局，自我悠遊在父母兄弟姊妹之間的關係中。而本研究的自我與新權利理論不同之處在於，新權利理論的自我是個人主義式的自我，而本研究的自我是包含他人，在心理學和人類學的相互補充下，形成本研究重要的論述基礎。 本文研究方法有文獻回顧、質性深度訪談及個案分析三種。質性深度訪談，以受婚姻暴力女性的權利意識為主軸，訪談兩對曾有婚姻關係之夫妻，在婚姻中有發生過婚姻暴力，且法院核發保護令，本研究以兩對夫妻為個案分析對象。本研究結發現，在臺灣自我會影響權利，而距離和情是影響自我發展範圍大小及輕重的關鍵因素；性別會影響對雙方所認知產生距離的原因，以及雙方對夫妻之情轉變看法的關鍵有所不同。 本研究最後根據研究結果提出四項結論與建議，一、自我和權利是臺灣受婚姻暴力女性權利實踐的樣貌；二、在婚姻中的人權與權利主張中間有一段很大的落差；三、影響自我與權利的關鍵因素是距離和情；最後第四點，對臺灣婚姻暴力防治提出建議。 / Since ancient times, intimacy violence in Taiwan society is a neglected issue, until 1998, Taiwan through the Domestic Violence Prevention Act, to become the first in Asia to complete the legislation of the country, but also a protection of the human rights of the law. In practice, the implementation of the Domestic Violence Act 19 years, the effectiveness of the law on the prevention of domestic violence, there have been different debates. In Taiwan, the protection of intimacy violence by the violence, from the protection of human rights to the right to the right to give, and then given the rights from the right to see the social impact of the law after years of practice to see the protection of human rights and rights, the middle of the very The big gap, and the cause of the drop is the answer to this question. In recent years, the West created the fourth new theory of rights, breaking the framework of the previous theory of rights, the self and the right is recursive (recursive) the impact of view, but the Chinese self and Western self is very different. Psychologists help us to self-inner basic psychological structure to do a lot of description and distinction; anthropology is that the Chinese self and Western self is different, the Chinese self is the pattern of differences, self-leisurely in the relationship between parents and brothers and sisters. The difference between the self and the new right theory of this study is that the self of the new right theory is an individualistic self, and the self of the study contains other people, which are important in the complementarity of psychology and anthropology. The basis of the discussion. This article has three kinds of literature review, qualitative depth interview and case analysis. Qualitative depth of interviews, to intimacy violence women's rights awareness as the main axis, interview two pairs of marriages have marriages, intimacy violence in the marriage, and the court issued a protection order, the study of two couples as a case study Object. This study concludes that Taiwan's self affects rights, and distance and love are the key factors influencing the size and severity of self-development. Gender will affect the causes of the perceived distance between the two sides and the key to the change of husband and wife's feelings Different. In the end of this study, four conclusions and suggestions are put forward according to the research results. First, the self and the right are the practice of women's sexual rights in Taiwan. Second, there is a great gap between the human rights and rights in marriage. The key factors influencing the self and the right are the distance and the situation. Finally, the fourth point is to make suggestions on the prevention and control of intimacy violence in Taiwan.

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.

一貫道已成當代的顯學，雖其學術研究成果尚不豐富，但其參與各種社會活動卻相當活躍，而信徒人數也佔臺灣人口相當高的比率。其在臺灣的發展，從早年政府、社會各方的打壓，而至登記為合法宗教並向海外傳播，至今在國內外蓬勃發展，秉持的是什麼樣的修行觀？宗教實踐的內涵為何？兩者的關聯性如何？這些都是本論文要探討的問題。 　　本論文採取的研究方法包括文本分析、田野調查與問卷調查。先從《皇 訓子十誡》訓文本中提出一貫道的修行觀，並從中歸納一貫道信仰的核心價值為無生老 的概念，由此概念才能推展出其他的修行觀。再從田野調查中觀察一貫道的宗教實踐，分為宗教儀式、個人修辦與社會公益三類。最後則以問卷調查分析的方式來探討修行觀與宗教實踐的關聯性，從寶光崇正道場中對特定族群做不分年齡、性別、學歷的抽樣調查，分析結果發現，宗教實踐確實和修行觀有所關聯，而影響最多的選項為「行功了愿」的修行觀，這也和研究觀察的發現相符，但其內在的觀念仍是無生老 。

街舞圈中，有一群特別的男舞者，他們擅長各種在台灣偏女性意象的風格。妖、騷、婊，是大家最常用來形容他們舞蹈肢體的詞彙。這群Girl’s Style男舞者帶給觀眾對於性別的不安全感，是這份研究的出發點，並且提出兩個研究問題，第一，他們性別越界特質的舞蹈實踐為何，反映了什麼性╱別意涵；第二，他們如何從舞蹈實踐中形塑自我。 為了解舞者的舞蹈實踐，本研究採取了參與觀察與深度訪談兩種資料收集方法，在校內熱舞社與校外街舞教室兩個田野點，集結近六個月的參與觀察筆記、近一年的相處經驗，以及四位受訪者的訪談內容，組成了可供分析的資料。研究者以舞蹈實踐、跨性別與舞蹈取向的自我，作為資料分析的三大概念，讓可見的舞蹈與舞者成為資料分析的對象。並且將舞者的自我等同於舞者的身體，其支持了舞者的吸收與抵抗，是舞者能動的基礎。 研究發現，這群特別的男舞者在街舞圈中，透過服裝、話語、性別腳本等多重文本的實踐，構成Bitch-Style這個新的意義系統，並且在實踐中翻轉了妖、騷、婊等污名話語，亦形塑跨性別的自我。舞者亦會在不同的情境中會自動調校性化的位置，以自我保護、展演符合社會期待的性別角色。未來期望更舞蹈與性/別的相關研究，能和本文的婊子們彼此激盪、對話。 / There’s a group of male street dancers call themselves “bitches”. Started with the uncertain feeling toward their sex/gender dancing image, the study tried to figure out what are their transgender dance practices, what kinds of meaning it contains with sex/gender, and how they fashion themselves by dancing. To understand their dance practices, the researcher took " Participant Observation" and "In-Depth Interview" as the two ways of data-collecting. After gathering with them for one year, I take dance practice, transgender performances and dance orientation of self as three approaches to analyze data. Self in this study is treated as dancers’ dancing body. In conclusion, the researcher argue that Girl’s Style male street dancers should be named as Bitch-Style male dancers. They form themselves by multi-textual practices such as discourses, dressing and gender script. Those insulting phrases like 妖、騷、婊 are transformed into positive words to them by dance practicing. Also, researcher found that they change sexed position quickly and well whenever they change scenarios. In the future,I hope there could be more researches about dance and sexuality which can support and dialogize with Bitches in my study.

高齡化社會的來臨，增加了台灣的長期照顧需求。在華人家庭傳統上，照顧一直是女性的責任，社會規範與對性別角色的期待也都將照顧工作賦予女性。但隨著婦女勞參率的增加，許多有經濟能力的女性也開始試圖透過將照顧工作「外包」的方式，來移轉自己的照顧責任。從台灣逐年攀升的外籍看護工人數，即可看出此一趨勢發展。在過往母職外包的文獻中，母親將照顧小孩的責任外包出去的同時，會透過各種手段來維持其原有家庭的完整性，以及合理化這些作為，並重新詮釋這些原本被認為該由自己承擔的責任。而這樣的情況，是否同樣會發生在「孝道外包」的情況中？子女／媳婦會怎麼樣去詮釋自己的行為？他們如何定義照顧工作外包後「孝」的意義？ 本研究發現，家庭成員選擇外包照顧工作的過程中，受到子女輩成員間的經濟能力、角色與長輩的情感關係等各種因素所影響，主要的決策者與執行者會由不同的家庭子女輩成員擔任。對於將奉養工作外包給外籍看護的子女／媳婦來說，他們透過將自己的角色轉換成「監督者」或「主導者」，以確保外籍看護維持高品質照顧的方式，來重新定義自己的孝道實踐。「父母在家終老」以及「主導照顧過程」成為孝的核心條件。此外，透過敘述外籍看護的「專業」與「像對待家人」般的良好照顧，來證明他們將長輩的孝道外包是對長輩「有利的」。同時這個利益並不只是對於長輩，聘請外籍看護還有許多對其他家庭成員有利的外溢效果；例如整理家務，煮飯等等。對子女輩成員來說，聘請外籍看護是一個多方考量後，在現今照顧工作逐漸走向市場化下，對整體家庭最具利益的選擇。 / The need for long-term care increases with Taiwan’s aging population. According to the Chinese tradition as well as current social norms and expectations, care work is considered women’s responsibility. However, with women’s increasing participation in the labor force, many financially-abled women started to outsource care work to relieve their responsibility. The rise in the rate of hiring foreign caregivers in Taiwan manifests this trend. Current literature on outsourcing maternal care work has pointed out the ways mothers maintain family intactness and justify their behavior of outsourcing maternal care. Does the same situation happen in outsourcing filial piety? How do sons, daughters and daughter-in-laws justify such behavior? How would they reinterpret the meaning of ‘filial piety’ after sourcing parental care? The study found that the choice of outsourcing parental care work was affected by factors such as children's financial conditions, roles in the family, and relationship with parents. Sons, daughters and daughters-in-law often played different roles of decision makers and managers in outsourcing parental care. For those who outsourced parental care work to foreign caregivers, their roles were changed from 'primary caregiver' to 'supervisor' or 'manager' to ensure that their parents would obtain high quality care. In this way, the meaning and practice of filial piety were redefined. 'Parents living at home till the end of life' and 'quality control of parental care' became the core considerations of filial piety. By emphasizing foreign caregivers' professionalism and their family-like relationship with foreign caregivers, those children who outsourced parent care work justified their choice of outsourcing and claimed that such arrangement was beneficial to parents who were cared for. In addition, the care work provided by foreign caregivers often generated 'spillover effects' for the whole household; not only parents but other family members could also obtain benefits from hiring foreign caregivers. For example, foreign caregivers helped cleaning house, cooking and so on. Consequently, the choice of outsourcing parental care work to foreign caregiver was considered most appropriate for the whole family.

當社會進入以創意為主的經濟型態，如何促進豐沛創意快速衍生，是大眾關注的焦點，也為企業興衰的關鍵。創意泉源始於創造新構想的個人。許多文獻多以探究創意者出發，卻忽略創新實為創意者、守門者、社會系統互動所建構。因此，過去創新管理，多以創意者角度思考，鮮以守門觀點探討；創新、研發、創造力理論脈絡，也甚少直接研究守門內涵。 因此，本文以Lewin守門理論為基礎，整合演化、技術守門、創造力系統、體制理論，推衍何為創意構想守門，提出其運作包含：守門能耐-贏取信任基礎的能力、提供動機誘因的能力、具備專業能力；體制規則-評估標準、互動程度等二構念五因子。之後，依此多構念架構，Hinkin（1998）嚴謹發展程序，以三群不同獨立樣本，發展具信效度的量表，驗證專案團隊內創意構想守門概念結構模型的合宜性；接著，本研究進一步嘗試以上述整合性的守門觀點，探討其內涵與創新績效的關係，釐清篩選構想的守門活動，是否真為阻礙創新的絆腳石，或其實為促進創新的關鍵；最後，本研究釐清篩選創意構想的守門活動，是阻礙創新的絆腳石，或為扶植創意構想成長，催化創新的關鍵後，探討創意構想守門是如何促進創新的發生。 本研究以結構方程模式，分析專案團隊創意構想守門之守門能耐及體制規則、創新實踐作為與專案團隊創新績效的關係，以具創意構想守門經驗之專案團隊為研究對象，自433家公司回收111份團隊有效問卷。 結果發現，創意構想守門能耐及創新型體制規則與專案團隊創新績效呈正相關，且體制規則調節守門能耐與創新績效之關係，且創新實踐作為亦中介創意構想守門與創新績效之關係。而本文除強調以守門角度思考對管理創新的重要性；也提出創意構想守門內涵供經理人設計創意構想守門時，一個有系統的思考框架；而所發展具信效度之量表及創意構想守門與創新績效關係的實證結果，亦可作為後續研究的基礎。 / Nowadays, the raise of economy in our society is from creative ideas. Thus, people care about how to promote abundance creative ideas growing fast. In addition, firms also get survive in serious competitions by these creative ideas. The sources of creative ideas are from brilliant creators. So, researchers of innovation management often begin their studies from the creator’s perspective. There are rarely researchers starting their researches from another actor’s view. However, this perspective ignores that the creativity is the interactions among creators, gatekeepers, and whole society. Therefore, this study tried to clarify what the gatekeeping is. The study follows the logic of Lewin’s gatekeeping theory, introduces the evolution perspective, and integrates the technology gatekeeper, Csikszentmihaly’s system model, and institutional theory to approach the gatekeeping in selecting creative ideas. This study proposes there are five key factors, the abilities of earning creators’ trust, raising creator’s motivation, selecting ideas’ professional abilities, evaluating standards, and the degree of interactions in the gatekeeping construct. Then, according to the Lewin’s gatekeeping theory, this study classifies these five factors into two dimensions, the gatekeeping capabilities and institutional routines. Then, basis of this theoretical model and Hinkin’s (1998) procedure, this study develops and tests the questionnaire of the gatekeeping creative ideas inside the project teams. After that, the aim of this article explores how and why the gatekeeping and the innovation performance are related. This research involved a survey, comprised of four sets of questionnaires concerning the gatekeepong capabilities, institutional routines, innovative enabling behaviors, and innovation performances. 111 project teams participated in the study. The quantitative analysis of the questionnaires was conducted through descriptive statistics, Pearson correlation, and structural equation modeling in order to indicate the direction and relationships among the four sets of variables. The result proves the concept theoretical model of gatekeeping creative ideas is reasonable and the questionnaire has fair reliability and validity. Furthermore, results of this study also showed a medium level of consistence among the four variables of the gatekeeping capabilities, institution routines, innovative enabling behaviors, and innovation performances. To conclude, this study may be of importance in explaining the relationship between gatekeeping and innovation performance, as well as in providing the researchers and managers with a better understanding of how and why gatekeeping in creative ideas relate to the innovation performances. Therefore, this research can be the foundation of creative ideas’ gatekeeping for innovation studies in the future. It also reminds the managers the importance of gatekeeping and provides a thinking model in managing innovations.

本研究採行塊莖思維為研究取徑探勘台灣另類／獨立媒體的新聞實踐。考量到時間限制且本研究不以發掘台灣另類／獨立媒體的群像為研究目的，研究者選擇以《上下游新聞市集》新聞部門為研究案例，藉由參與觀察法、深度訪談法深描上下游新聞如何產製報導、歷經哪些轉變、內部如何互動等與新聞產製有關的面向，並從「與變共處」的塊莖生成觀點，檢視其「以變為常」的新聞實踐面貌與生成。 研究發現，上下游新聞會隨著組織人事流動、讀者閱讀習慣改變、內容市場競爭等內外情境變動而調整組織編制與報導產製模式，但因內部成員對於調整方向與幅度未能協商出共識，內部衝突因而日增。對此，上下游新聞目前試圖藉由共同守門模式以及制度化的組織運作降低內部衝突發生機會。 再者，從上下游新聞與域外物的互動經驗可以發現，臉書等社群平台是上下游新聞重要的消息來源與露出管道，對上下游新聞的報導產製影響重大。 另一方面，隨著組織受到各種內外情境變動的刺激，上下游新聞成員逐漸展現各自對於媒體角色定位的見解差異，成員紛紛在突破疆域界線的分裂點上，表明自己如何認知媒體角色定位，並由此開創不同於以往的新聞實踐樣貌。 / This thesis takes the notion of rhizome as a research approach to explore the journalistic practices of alternative media in Taiwan. Considering time limitation and the purpose of this research, the researcher adopts the methods of depth interview and participable observation to examine the journalistic practice of research object in this thesis—“News & Market.” At the same time, the researcher looks into journalistic practices via Deleuze and Guattari’s notion of “rhizome” and “becoming.” According to the study, along with the context change, News & Market constantly adjusts its organizational structure and the way it produces news. However, since journalists cannot often reach an agreement altogether, the organizational conflicts would gradually increase. For now, News & Market manages to reduce the possibilities of organizational conflicts through the ways of “joint gatekeeping production mode” and “institutional operation of the organization.” Moreover, the study indicates that social media platform, taking the example of Facebook, has a huge influence on the news production of News & Market. At last, because of the growing influence of context change, the journalists of News & Market show different cognition on their role positions. When there is the time of different points of view, the journalists would cross the border to provide different ideas and develop the journalistic practices that are different from the past.

本論文寫作之問題意識，乃基於對儒學在現代社會角色定位與未來走向之反思。在當代，儒學雖逐漸建立作為學術理論的地位，同時也與一般民眾思想、生活漸行漸遠，這種與傳統儒學化成理想有落差的情況，對在現代仍認同儒學或以儒家自許者，成為一個不得不面對的真實問題。從逆覺體證到理一分殊新釋之理論演變，正在尋求其因應之道。此現代新儒學之內部理論發展，內容是走向日用常行化與廣義道德實踐之建立，理一分殊作為方法架構，亦具有應用在種種不同觀點的普遍意義。 首先，就理一分殊新釋而言，一切文化創造活動都屬分殊，只能「通於」、而不能「同於」理一。良知坎陷的範圍也應擴及逆覺體證的行為實踐領域。包括道德行為在內的一切人類活動，都已是理一在某個時空之具體落實，具有侷限而不再等同於無限，但雖不可等同於無限，卻又通於無限。一切人文活動都可通於理一，但因「通」的型態不同，故定位也各異。逆覺體證是「逆」或「返」於理一之「通」，重點在契接、體悟理一；其他人文活動是「順」或「發」自理一之「通」，重點在承繼或順應理一之動用，成就現實生活中的各種價值創造。既然都是「通」於而非「同」於理一，就不必強分高下而可同時並重。儒家作為成德之學的道德實踐概念內涵，就不僅限於由逆覺所體證而發之於道德行為之狹義的道德實踐，而可涵蓋一切正面價值創造活動，成為一種廣義的道德實踐。 這種廣義的道德實踐，是具有基本道德操守而同時以仁心與生生之精神為終極託付的人生態度，凡認同此態度而不斷從事正面價值創造者，不論是學者、藝術家、科學家等任何職業與身分，都是現代意義下的儒者。從事儒家思想研究工作而又同時具有以上生活態度的現代新儒學，即取得在儒學架構下的正當性與必要性。儒家的理想仍然嚮往與追求聖賢境界，卻不再是作為儒者的唯一條件，這是使逆覺體證由聖賢工夫走向日用常行化的轉向。 就廣義道德實踐的立場，內聖是指以仁心與生生精神為終極託付，外王雖主要指涉政治領域，亦可延伸至以仁心與生生為前提，而從事商業、學術、藝術等活動。這種廣義道德實踐的另一個理論效應，則是基於良知與見聞的辯證關係，以及朱子對人之有限性的警覺，將朱子與象山的先後天修養工夫同時並重，而統合於陽明的良知教之下。廣義的道德實踐是以生生之仁為出發點，有關此普遍人性之內涵，牟宗三先生指出是一種心性情合一之普遍道德主體，並以由本心自定自發律則而具現於行為之動態過程，亦即「實踐上的印證」，說明此道德主體之具體化問題。至於道德意識普遍性之證成的落實問題，則需要劉述先先生參與全球倫理運動的「共識上的印證」作補充。這是藉由存異求同的理一分殊方法，與世界各大宗教文化進行平等的對話，從中所得到的共通於各大傳統之極小式的底限共識，亦即人道與金律，可作為說明落實問題之一種可能途徑。 逆覺體證本質上是從工夫論導出哲學理論之系統。可使儒學在指引效力之外逐漸展現出解釋效力，成為一種可以在學術上掌握與論析的理論系統。理一分殊的方法論為這種走向之延續。理一作為人文學科中的規約原則，有別於經驗科學的歸納（induction），因為歸納的方式是取同略異，理一分殊秉持的是存異求同之精神。筆者即嘗試就如何順成朱子所謂「去兩短，合兩長」，以及內聖外王雙向互動之兩行，作為這種方法論應用的實例。這兩個觀點雖非理一分殊新釋之內容，卻可藉由其方法予以證成，正可說明理一分殊方法的普遍意義。 / Nowadays, the situation of Confucianism is rather dubious. It used to be the guidelines of politics and everyday life in Chinese society. However, Confucianism is now not as influential as it was before. Its practical role has given way to theoretical one. This phenomenon, for many, means the loss of the essence of Confucianism. In my opinion, the prospect of turnaround lies in the development of ni-chüeh-t'i-cheng to the New Interpretation of li-i-fen-shu. The content of this progress can be divided into three: the secularization of moral practice, the wide-ranging creation of values and a formation of methodology. At first, ni-chüeh-t'i-cheng emphasizes the request of being sages while the New Interpretation of li-i-fen-shu focuses on the obedience to rules of law and decorum. As a result, the moral practice of Contemporary Neo-Confucian Philosophy is easy for normal people to abide by. Secondly, the New Interpretation of li-i-fen-shu advocates not so much moral practice as the creation of values. Accordingly, people belonging to every walk of life are regarded as a Neo-Confucian on condition that he or she has faith in jen(humanity) and sheng-sheng(creative creativity). Taken together, these theses indicate that Contemporary Neo-Confucian Philosophy tends to lives of modern people. Finally, ni-chüeh-t'i-cheng is a kind of kung-fu-lun which doubles as a academic theory. Nevertheless, li-i-fen-shu has a facet of methodology. I manage to apply this methodology to two issues in Confucianism: the necessity of ch’u-liang-tuan, ho-liang-ch’ang by Chu-Hsi and the interaction between nei-shen and wai-wang. The significance of li-i-fen-shu will be highlighted if my analysis is justified.

傳統中國法制為一種「出乎禮則入於刑」的「禮教立法」，而禮教的核心，是「君為臣綱、父為子綱、夫為妻綱」的三綱人倫。在三綱之中，「父為子綱」常被視為「君為臣綱」與「夫為妻綱」的樞紐，具有相當重要的地位。由於傳統法制的首要目標在於維繫三綱人倫，而三綱中的「父為子綱」涉及的是親子之間的互動，故傳統法中的親子規範，成為整體法制中極為核心且不容輕易動搖的部分。然則，晚清民初時期對於歐陸親權制度的繼受，即是就既有親子法規範進行的一項變革。由於這項變革直接挑戰傳統法制的核心價值，因此，其間所呈現出的現象究竟為何，不免令人感到好奇。 傳統的親子法規範，以清代《大清律例》的內容觀察，係以「父為子綱」作為立法原則，其規範的形態主要可以分為三類：（一）厲求子孫順守父母的教令與懲罰，（二）禁止子孫專擅自行，（三）嚴懲子孫的不孝惡行。而規範運行的基本原理，是要使父祖子孫各自恪守其分，以達成家內秩序的長久和諧。時至晚清，由於國外勢力的壓力與國內社會經濟情勢的變更，清廷展開了繼受近代歐陸法律的工程，進行新法與舊律的修訂。關於親子規範的變革，一方面藉由編訂新刑律以褪除「父為子綱」原則在法律上的支配力，同時又編纂民律草案，試圖將近代歐陸的親權制度引進中國。不過，由於中西親子規範的指導理念根本不同，遂導致禮教派與法理派之間的激烈論爭。因清廷頃間覆亡，故近代歐陸的親權制度並未獲得施行，傳統「父為子綱」式的親子法規範仍然存續在脫胎於《大清律例》的《大清現行刑律》這部有效律典中。 民國初年，新式民律草案未能頒行，經參議院決議，以《大清現行刑律》中的民事有效部分作為民事審判時的明文法源依據。然在此情形下，當時的最高審判機關「大理院」，仍透過解釋例和判決例，逐步實現了一套頗具規模的親權法制。 藉由整理、分析大理院判例、解釋例中的相關法律論述，首先，本文試著呈現出大理院親權法制的形貌與精神，並分析大理院實踐親權法制的具體方法。其次，必須說明的是，無論《大清律例》中的「父為子綱」相關條款，或者大理院判解中表達的各項親權法律規則，皆屬於「國家法」的法律形式。而國家法在本文中的特殊意義，在於它代表了統治權威的某種「價值宣稱」，亦即統治權威在各種競逐的價值取向間，做出具體衡量的最終結果。在此認知下，本文希望進一步探討的是：晚清民國時期，傳統親子法規範與大理院親權法制的爭峰消長，從國家法變遷的角度來看，其間蘊含的法文化意義究竟為何？又能帶給今日何種的啟示？