国立情報学研究所で電子化したコンテンツを使用している。

近年來，隨著台灣燈具照明最大輸出國「美國」經濟的委靡不振，使得市場嚴重萎縮，再者，中國與東南亞廉價勞力的作用下，也讓燈具產業製造廠大量外移，種種大環境的不利因素，無疑對燈具出口值雪上加霜。然而，幸運地是在全球環保意識大幅提升下，各國紛紛倡導綠能生活，因此顧客對燈具照明之需求已從白熾燈轉為具節能減碳效果之LED光源，加上台灣經濟部推出「五八五白熾燈汰換計劃」更是為本研究個案公司創造新的轉型契機。 綜合上述，本研究個案公司藉此一波「綠能生活」趨勢轉折點，重新尋求企業定位以調整公司營運方向，利用顧客對燈具照明需求之轉變，藉此將企業文化導入顧客關係管理之經營理念，讓行銷聚焦於核心顧客關係管理模式，透過主動式之行銷策略，打造一隻堅強之顧問式銷售團隊，深入瞭解金字塔最上層之1%核心顧客需求並提供解決方案，增進顧客價值最大化，讓雙方合作形成牢不可破之「核心顧客管理協同階段」，孕育雙方命運共同體之革命情感，達成買賣雙方之雙贏策略。 有鑑於此，本研究個案公司利用個案公司中小企業特性，在資源有限的前提下，推廣顧客關係管理的過程。首先，運用Barrett(1986)提出80/20法則定律的行銷手法，搭配Zeithaml et al.(2001)將顧客分成四階層之「顧客金字塔」模型，尋求金字塔頂端的1%顧客創造企業99%的營收。接著，再透過Cheverton(2001)識別與選擇矩陣分類個案公司之顧客等級，藉由「顧客吸引力」與「相對優勢」雙軸之交叉找尋出真正的核心顧客。最後，依據上述個案公司所定義出之核心顧客，進行Hanan(2011)顧問式銷售的七大流程，並導入Rackham(2004)提出的SPIN理論，以顛覆傳統行銷的推式策略改為拉式策略，達到真正「以顧客為中心」之服務理念。 / The export to the USA that has played an important role in supporting the Taiwanese lighting industry has been impacted seriously by the worst American economy in these years. Meanwhile, it has also brought about shrinking LED lighting market sales badly in the USA. Moreover, low cost labors from China and Eastern Asia have forced the Taiwanese lighting industry to move abroad. Because of these disadvantage factors, the total values of export in the Taiwanese lighting products have been plummeting than ever. However, the concept of green life has been prevailing all around the world; therefore, each country has promoted and launched green life gradually. Consequently, customer demands for lighting equipment have changed to the LED lighting which could decrease emission of carbon compared with the white lighting. In addition, the best turning point for the company in the case study to transform is that Taiwanese Ministry of Economic Affairs launched a project for replacing white lighting. As mentioned above, the company in the discussion aimed to seize a new position and set up the direction of operation under the trend of green life. Moreover, the transformation of customer demands would inspire T-Company to execute the customer relationship management as a brand-new mission. It created a new module of focusing on key account management. In order to gain key customer loyalty permanently and understand particularly one percent of the top of the customers, T-company developed a consultative selling skill to provide appropriate solutions and created a pull marketing strategy to enhance customer values maximum. Both of those crucial methods not only built up the collaboration between T-company and customers firmly, but also have T-company to wear customer shoes to reach win-win situations. The company in the discussion which is classified as small and medium-size enterprises is restricted by limited resources; therefore, paper aimed to probe how this kind of company could guide into the customer relationship management to maintain long-term relationship. Firstly, the paper applied the theory of 80/20 rule and the customer pyramid proposed by Barrett in 1986 and Zeithaml et al. in 2001 respectively, creating and serving profitable customers. Secondly, T-company used the theory of investments and returns from the customer portfolio, the two axes of the identification and selection matrix are customer alternativeness and relative strength, segmenting the key account (Cheverton, 2001). Finally, in order to highlight the concept of customer service, T-company should promote 7 steps of consultative selling and SPIN theory to create the pull strategy that subverts the traditional marketing model.

目的：聾人以手語、口語、口手語三種方式作為溝通管道並以視覺體察世界，本研究回顧特教、心理、輔具三方面近幾年研究上對聾人的描述，試圖從中整理出各專業領域對聾人的觀點，以及尚未回應到的面向。三個領域由不同方向描述聾人樣貌，卻也帶出一般社會對健康的預設，且過去所使用的研究方法大部分透過問卷調查或與聽人比較之下得來的結果。聾人自我內涵受限於語言的隔閡，自我的默存現象在問卷架構的框架中並未獲得開展，故本研究嘗試以現象學心理學質性訪談的方式，嘗試揭露其寓居於世的自我樣貌。本研究目的有二：一是藉由研究者與聾人進行手語質性晤談，探索聾人自我認同形成過程期間會經歷過什麼樣的生命經驗，而聾人又是如何看待這些經驗並從中反思此我在世的意義；二是聾人對現今自我的現象描述，探索其目前寓居於世的樣貌，並跳脫既有特教與輔具看待聾人的觀點，重新論述沉默對聾人存有的意涵。 方法：本研究於為聾人服務的協會，徵求慣用自然手語的聾人共六位。資料蒐集後，以李維倫與賴憶嫺（2009）的現象學分析方法進行分析，呈現六位聾人的置身結構。 結果與討論：一、聾人經由配戴輔具以及與聽人相處的域外經驗，意識到內在憂懼情緒與不安全感，但也讓聾人開始思考此我的本真，並在屬己與陷溺間做出決斷。而聾人經由各種以退為進的「離席」形式，漸漸退居聽人社會的邊緣，讓此有在沉默中仍能保留位格，這是「去中心」的策略，離開喧囂而在沉默中開展本真自我。二、眼睛的凝視象徵聾人對世界的「參與」以及「我在」，手語為穿越象徵符號的「真實界」，是聾人寓居於世立命的根基，而手語具有一種情感性理解的視覺圖像的對比，而不僅是語言聽覺層次的撫慰或宣稱，能與他人建立起緊密深刻的連結。三、聾人自我「聽不見」的匱乏造就了寂靜之聲的決斷，逐步抵達聾人自我的存有本體性，聾人有其置身所在的自我，其與聽人自我為質性上的不同，而非聽損程度量上的差異。 結語：本研究避開過往將聾人視為缺損者的語境所塑造的小寫文化（deaf culture）的論述，語意學轉向大寫文化（Deaf Culture）重構理解聾人的置身所在，指出將聽力喪失（hearing loss）轉化為能力獲得（ability gaining），進而提出臨床實務的反思。 / Purpose: Deaf people have different ways to contact with people, that is, sign language, learn speaking, or use both ways to communicate. In order to criticize the current views about the deaf from the ableism in past decades, critical reviews of the related domains are articulated, including “deaf children’s special education,” “psychological health” and “hearing aid/ cochlear implant.” The accomplished goal among the three domains is all to try to improve the deficiency from the adaptive view and expect deaf people to adjust their life in the hearing-like way. A few of studies under the ableism used the questionnaires to collect data to understand the deaf. However, it is the outsider view and the state of mind of the deaf is restricted by the questionnaire design. Methods: The phenomenological psychology approach is adopted to explore the experiences of the “Deaf-Self” to avoid the ableism trap; it is the Epoch attitude to understand who they are and their modes of existences. Six deaf participants were interviewed through sign language. The data analysis procedures of carrying out phenomenological psychology were based on six steps: data collection, empathic immersion, meaning units, constituent themes, situated structure, and general structure. Results and discussion: First, deaf people feel alien to life word in the ontological insecurity meaning when they use the hearing-aid devices. To preserve their authentic life world, deaf people community is built in silence beyond the hearing world that is designed under the normative adaptive views. The Deaf did not think they are disabling so it is not necessary to adjust to live into the “normal” world. Second, the way they express the sign language through focusing their eyes is meant “presence” and “engaging,” they always gaze at everything carefully and attentively. Sign language is the root of the deaf-identity. When deaf people use sign language, it means they can give their voices to the world from the authentic self. Sign language is not only a skill which makes deaf people to communicate with each other smoothly, but also is the affection and vitality in itself; it is beyond the symbolic meaning to reach the close relationships to each other. Third, ‘hearing-loss’ is not equivalent to ‘disability’, it means different modes of existences. Conclusion: We turn the deficiency conceptualization to the “ability gaining” perspective to construct the ‘Deaf Culture’ to propose the Deaf and hearing people are different from their cultures and habitus; it is not the severity of hearing impairments to distinguish them. They present the ability diversity and unique way of being-in-the-world. The clinical practice is discussed from the outcome implications.

本研究旨在探討新北市國中輔導處兼任行政教師工作壓力、心理資本及工作投入之關係，以新北市315位輔導處兼任行政教師為研究對象，回收有效問卷共310份。本研究之研究工具為「工作壓力量表」、「心理資本量表」及「工作投入量表」。以描述性統計、t檢定、單因子變異數分析、皮爾遜積差相關、多元逐步迴歸分析等方法，進行統計分析。主要研究結果如下： 1.新北市國民中學輔導處兼任行政教師之工作壓力屬於中等程度，其中以「工作負荷」、「專業發展」等方面的工作壓力感受最大。 2.新北市國民中學輔導處兼任行政教師所擁有之心理資本屬於中高程度，尤其以心理資本中的「希望」特質最為豐厚，其次則為「復原力」特質。 3.新北市國民中學輔導處兼任行政教師之工作投入屬於中高程度，其中以「奉獻」樣態的工作投入最高，其次則為「專注」樣態的工作投入。 4.新北市國民中學輔導處兼任行政教師的工作壓力與工作投入間，呈現顯著負相關的關係。 5.新北市國民中學輔導處兼任行政教師的心理資本與工作投入間，呈現顯著正相關的關係。 6.心理資本的「希望」特質、「專業發展」及「上級要求」等方面的工作壓力與心理資本的「自我效能」及「樂觀」等特質，可以顯著預測新北市國民中學輔導處兼任行政教師的「整體工作投入」，預測力分別為32％、6％、2.9％、3.6％及2.1％，總預測力為45.7％。 本研究依據上述結果加以討論，並分別對學校行政、學校行政主管機關及未來研究提出相關建議。

Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(工学) / 甲第13772号 / 工博第2876号 / 新制||工||1425(附属図書館) / 25988 / UT51-2008-C688 / 京都大学大学院工学研究科社会基盤工学専攻 / (主査)教授 井合 進, 教授 田村 武, 教授 岡 二三生 / 学位規則第4条第1項該当

Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(工学) / 甲第17140号 / 工博第3630号 / 新制||工||1551(附属図書館) / 29879 / 京都大学大学院工学研究科都市社会工学専攻 / (主査）教授 伊藤 禎彦, 教授 高野 裕久, 准教授 越後 信哉 / 学位規則第4条第1項該当

本研究旨在調查臺中市國中學生知覺教師正向心理特質與學習自我效能之現況，並探討背景因素之差異以及二者間之關係。本研究採問卷調查研究法，以臺中市國中在學學生為研究對象，以「國中學生知覺教師正向心理特質與學習自我效能量表」作為研究工具，進行問卷調查研究。正式問卷共發放544份，有效問卷共計有507份，有效率為93.2%。問卷回收之後，利用SPSS套裝軟體20版，以敘述統計、獨立樣本t檢定、單因子變異數分析、積差相關以及多元迴歸等進行統計分析。研究結果歸納如下： 一、國中學生學習自我效能的現況屬於中間偏高的程度，並以「語言說服」最高，「達成目標」最低。 二、國中學生知覺教師正向心理特質的現況屬於中間偏高程度，並以「內在動機」最高，以「正向情緒」最低。 三、在「性別」變項中，女性學生的學習自我效能高於男性學生。 四、在「年級」變項中，一年級學生的學習自我效能高於二年級、三年級學生，但二年級與三年級之間並無差異。 五、在「父母教育程度」變項中，父親教育程度為大學的學生，其學習自我效能高於父親教育程度為國中小的；母親教育程度為研究所的學生，其學習自我效能高於母親教育程度為大學及高中高職的。 六、在「父母職業類別」變項中，不同父親職業類別與不同母親職業類別的學生之間，其學習自我效能具有顯著差異，但各類別之間的差異情形並不明顯。 七、在「學校區域」變項中，學校區域位在「中區」和「山區」的學生，其學習自我效能程度高於學校區域位在「海區」的學生。 八、國中學生知覺教師正向心理特質與學習自我效能之間具有正相關。 九、教師正向心理特質對於學生學習自我效能具有預測效果，並以「內在動機」的預測力最佳。 　　最後根據以上結論，提出相關建議，作為教育行政機關、學校、教師以及未來研究者之參考。 / The purpose of this study is to investigate the perception of teachers’ positive psychological traits and self-efficacy of learning for junior high school students in Taichung City, and to explore the differences between background factors and the relationship between them. In this study, the questionnaire survey method was applied to study the students in Taichung City by using the scale of “Perception of Teachers’ Positive Traits and Self-efficacy of Learning for Junior High Students” as the instrument. 544 formal questionnaires were sent off, among which 507 questionnaires were valid.The rate of the valid questionnaires is 93.2%. After the questionnaires were collected, statistical analysis was performed with descriptive statistics, independent sample t-test, one-way mulitivariate analysis of variance, simple correlation and multiple regression analysis. The results are summarized as follows: 1.The status of students' self-efficacy is high in the middle, and the "language persuasion" is the highest and "reaching the goal" is the lowest. 2.The status of junior high school students’ perception for teachers' positive psychological traits is high in the middle and the "intrinsic motivation" is the highest and the "positive emotions" is the lowest. 3.In the "gender" variable, female students have higher self-efficacy than male students. 4.In the "grade" variable, the seventh graders have higher self-efficacy than the eighth graders and the ninth graders, but no difference was found between the latter two. 5.In the "parents’education level" variable, students whose father's education level is at college level have higher self-efficacy than those whose father's education level is at junior high school or elementary school. Students whose mather's education level is at graduate school have higher self-efficacy than those whose mather's education level is at college and senior high school or vocational school. 6.In the "parents’careers" variable, a significant difference in learning self-efficacy was found among students with different fathers’careers and different mothers' careers, but the differences between the categories are not salient. 7.In the "school district" variable, students who reside in the "Central District" and "Mountain District" in Taichung City have a higher level of self-efficacy than those in the "Sea District". 8.A positive correlation was found between the teachers’psychological traits and the self-efficacy of students. 9.Teachers' positive psychological traits have a predictive effect on students' self-efficacy of learning and predictors of "intrinsic motivation" are the best. Finally, according to the above conclusions, some recommendations have been made for the educational administration, schools, teachers and future researchers as a reference.

本文有一中心主軸，亦即從「覺悟後」的角度來討論覺悟者（awakened beings）的心識（consciousness）內容。此問題意識的發展源自於Griffiths (1994)、Siderits (2011)及Gennaro (2008)等研究，這些研究無一不從佛學研究者皆耳熟能詳的概念（諸如無我、無分別、不可說等）出發，來看待覺悟者的心識內容，並且三者或多或少都有相同的結論：佛教的目標、無我主張最後的理論後果，皆有否定心識活動的傾向。本文的目的雖不在於直接檢驗三者的說法，但本文的源起，便是在於此問題意識，亦即：覺悟者的心識內容會是如何？ 對此核心議題，筆者選擇以〈阿毘達磨俱舍論‧分別智品〉為研究核心，探討覺悟者的心識內容（即十智）及彼此之間的關聯。對此主要的研究議題有二：(1)一般人的世俗智與覺悟者的世俗智有沒有區別？(2)覺悟者的世俗智與覺悟者的盡智有沒有不同？對於第一個議題，筆者以為〈分別智品〉主張：兩者並沒有區別。一般人會有的煩惱，在覺悟者的世俗智中也都可以發現；針對第二個議題，筆者認為〈分別智品〉的回答會導致兩個完全不同的解讀，一個認為沒有不同，另外一個認為有所不同。 除了這個核心議題之外，筆者亦對於〈分別智品〉大部分的內容進行梳理。討論了十智與見道、修道之間的聯繫，以及「智所成德」的具體內容及背後可能蘊含的思想。尤其在「十智與修道」的相關段落中，(i)玄奘的翻譯與(ii)現存的梵文、藏譯、真諦譯有很大的出入，因此以往的研究皆不重視玄奘譯。然而筆者在比對(i)與(ii)之後認為，兩者的內容並不互相排斥，甚至互相補足彼此沒有提到的內容，單看(i)或(ii)，皆無法對文本有全盤的理解。因此在對比後，筆者整理出該範圍中〈分別智品〉的完整內容。 關鍵字：《阿毘達磨俱舍論》（Abhidharmakośabhāṣya）、阿羅漢（arhat）、覺悟者（awakened being）、心識（consciousness）

本研究以年代與社會經濟背景為自變項，探討全聯福利中心電視廣告的轉變；分析年代為2006年至2016年，研究方法為內容分析；此外亦針對廣告策略，進行深度訪談，並選取2015至2016年經濟美學系列廣告，進行消費者焦點團體座談，意圖從量化和質化兩個不同方向，審視全聯廣告的轉變。 從研究結果發現： 一、廣告策略受企業發展制約，全聯廣告因企業發展的需求，由資訊式改變為轉換式： 在企業起步階段，適合使用資訊式廣告，打響知名度；而當企業成長至一定程度，則適合使用轉換式廣告，維持消費者的好感度和忠誠度。 二、不修飾的素人論述，不適用於廣告： 「經濟美學」系列廣告借鏡「我的夢想」系列廣告的失敗經驗，內容表達上，改而透過廣告代理商的潤飾，而非直接使用素人言論，以避免流於空泛，缺乏消費者共鳴。 三、廣告反應目標受眾的文化價值觀： 廣告以年輕族群為訴求對象時，必須將其所處社會情境（如景氣差、低薪）反應於廣告中，以呈現傳播者的價值觀和態度。 四、經濟美學廣告策略，確實扣連消費者實際感受： 廣告從洞察目標受眾的文化價值觀，發展出「經濟美學」廣告策略，引發閱聽人共鳴，成功傳遞「讓省錢成為一種具有美感的生活態度」訊息。 / This study explores the changes in the TV advertisements of the PX mart during a period of ten years (2006-2016) from a socio-economic perspective. It uses both quantitative and qualitative research methods: content analysis to analyze data and in-depth interview with focus group to gather the advertisement strategies used in the TV advertisements produced during 2015-2016 and thus, further understand consumer reactions. The results of the study reveal the following four points: 1. Response to business growth: The first stage of business focuses on the use of Informational Advertising to establish presence in the market; later, the ads changed to Transformational Advertising to maintain consumer’s loyalty to the products. 2. Shift from first-person advertisement to Aesthetics in Economics: The first-person advertisement characterizes “My Dreams” series of ads; it is vague and lacks consumer resonance, and this leads to shift to Aesthetics in Economics. 3. Reflection of the target audience's cultural values: Targeted to the young people, the advertisements are presented in a specific social context (that is, a social class with low salary) which demonstrates the advertiser’s values ​​and attitudes. 4. Strategy of Aesthetic Economics – with holding the consumers’ reactions: From understanding the consumers’ values, Aesthetic Economics developed a resonating message: “Saving money is an attitude towards a beautiful life.”

契訶夫四齣戲劇創作時間為俄國政治、經濟、文化面臨巨變的年代。劇中人物在茫然未知的時間中摸索新出路、於倒塌的空間中創造新世界的行為，反映出當時知識分子對於舊有體制的不滿以及追求新生活的渴望。本論文從時間、空間兩面向分析文本中人物的心理潛流，最後整理出兩類性格：疏離和荒謬。 　　主文分作四大章進行論述。第一章探討契訶夫創作時期的歷史背景；第二章和第三章則從時間和空間面向詮釋劇中人物的心理潛流；最後一章則以體現出在時空交織下所呈現的性格特徵為分析重點。