本文將京都賦作一歷時性的考察，主要想探究的是：構成賦家迭代書寫京都的動力是什麼？除了是大一統王朝的禮儀所需外，還有沒有其他的可能？據此加以檢視京都賦的產生，發現京都賦的興起，起因於東漢的定都之爭。順此一脈絡檢示其他朝代，遷都爭議愈多、愈激烈的時代，京都賦的數量也相對較多。由此可知，定都之爭是促使賦家書寫京都的主要動能之一。 既然京都賦的生成與定都論述有關，於是在賦中便可見到各朝代關於建都、擇都的思維。歸納而言，不外乎「居中」與「恃險」。只不過原本由東漢開啟的非「居中」即「恃險」的對立書寫，到了宋代以後，即演變為必須「居中」與「恃險」兩者兼具，方可成為理想的國都所在。時至明代，則又開創出南面而王的新觀點。 以上是就歷代的考察而言，若再就分代的研究而論，一部文學作品的產生，是在各種各樣的協力關係交互影響下，所製作而成的。因此，本文除了探討歷代賦家書寫京都的動力外，也亟欲深究京都賦在不同時代的社會語境下，所呈顯出的意義。以這個部分的研究結果而言，本文確實有一些小發現，以下略舉數例： 如曹魏時期徐幹的〈齊都賦〉、劉楨的〈魯都賦〉、劉劭的〈趙都賦〉，學者一致認為是賦家躲避漢末動亂，避居故里時所作。但根據史料對於三人行跡的記載，以及從三人賦作結構、內容的一致性來看，極有可能是同題共作下的古都競寫。 又如左思〈三都賦〉，一般認為是頌揚晉的大一統，或者是北方士人挾著勝利姿態對南方文化加以輕蔑。但如果從魏晉時期的門閥制度、士庶之隔，以及左思在《世說》的記載中被「群嫗共唾」、〈三都賦〉初成時，時人互有譏訾的情況來看，〈三都賦〉是否真為歌頌晉的一統，消解晉人對統一的疑惑，尚有討論空間。此外，如果說左思是為挑起南北文化之爭，那麼賦成後身為吳國世家大族的陸機怎麼反而大加嘆服？如果再進一步細讀〈三都賦〉文本，其實是揚蜀、魏而抑吳國，其中對蜀、魏的贊揚，又集中在拔擢人才一事，而對吳的貶抑則多集中在世族侈靡豪奢。換句話說，〈三都賦〉有可能是為寒門庶族發聲，希望晉武帝打破「必尚閥閱」的取士原則，拔擢寒素。可惜終究沒能成功，因此〈三都賦〉即使造成洛陽紙貴，左思仍然未能獲得一官半職。 再如唐代李庾〈兩都賦〉末言及：「所都者，在東在西可也。」學者據以認為此賦已跳脫兩都相爭議題。但考之史料，代宗曾有意遷都洛陽，卻在郭子儀等人的反對下作罷。隔年，河南洛陽人賈至即提出兩都分試，十一年後，陜西京兆人常衮則奏請取消洛陽貢舉，雖然史料並無記載此事與兩地士人相爭有無關係，但從賈至、常衮的出身地而言，很難不令人聯想到當中隱含地域之爭的可能。若再根據時人所作的〈東都父老望幸詩〉、〈上陽宮望幸賦〉、〈兩都不并建文〉，以及《唐書》中兩都士人因地域郡望不同而相爭的記載，可知當時的確存在東西都之爭。而李庾賦中東都里人所作的〈望幸賡歌〉，就是當時社會現象的反映，只是在西都里人的勸說下，才改口說「所都者，在東在西可也。」因此，我們不能據以斷定李庾〈兩都賦〉無涉定都爭議。 又如中晚明出現的幾篇鴻幅鉅製大賦，除了與賦家多出身於吳中，本身具備博學、好古的學術特質有關外，從一些筆記中也發現，寫有〈兩都賦〉及〈兩京賦〉的桑悅、盛時泰，皆有賣文潤筆以求生計的習慣。可以說當時的詩賦作品，已成為市場中交易的商品之一。既然京都賦已成為市場商品，其銷售的對象就不再只是帝王，還包括一般的文人、雅士，甚至有錢的市民階級，當然更加要競衍侈麗之詞，才能提供消費者更廣博的想像空間，一如中晚明大量出現的長卷軸城市圖，也因其篇幅之長、之大，才能讓觀看者隨著圖卷的展開，獲得彷彿行走於城市中的效果。 此外，中晚明京都賦中出現的「崇奢黜儉」觀，也是前此京都賦中未曾出現過的論點，若從當時士大夫進奏的奏疏來看，亦可得知是當時部分社會語境的反映。 以上的發現，自然是透過文學與文化、歷史的整合及觀照，才能得到的結果。是以，本文除了試圖在縱向脈絡的尋繹中，找出迭代書寫京都賦的動力外，更著重在橫向剖面的分析中，挖掘出各朝代書寫京都賦的時代意義。

「隱喻」可以說是組織分析或組織研究的一種工具，當我們說「組織就像是一部設計精密的機器」，那麼我們就會認為組織應該像機器那樣透過部門分工和嚴格管理來實現效率的目標；如果我們認為「組織就像是具有生命力的有機體」，那麼我們就會將注目的焦點放在組織與其環境間的互動關係；從組織理論的剖析當中，我們不難發現這些隱喻所移留的痕跡。 　　本文的研究目的為：1.探討隱喻的意義，理論內涵，隱喻對我們建構概念的作用。2.探討隱喻在組織研究中的正當性，隱喻對組織分析的作用，及如何將隱喻應用到組織研究，使其成為某種可行的研究途徑。3.剖析組織理論的隱喻內涵，隱喻對這些理論所產生的影響，並試做檢討評述。 　　總的來說，雖然還沒人直接稱「組織隱喻」，很少有人認真的探討隱喻和組織研究、組織理論的關係。而本文大膽的從隱喻的釋義、組織研究的方法論和組織理論的剖析三個角度來探討，庶幾為往後的組織隱喻研究提供一種初步的認識基礎。全文共分五章，計十萬餘字。主要的研究結論為： 　　壹、隱喻的意涵。在外觀上隱喻是一種類比，在效用上可補充直敘語言的不足；隱喻更是一種意義的轉化及認知的工具；無論是在形式或內涵上，均可涵蓋其他比喻語言。我們不該將隱喻貶抑成一種修辭的技巧或工具，也不應以此界定直敘語言和隱喻語言的從屬關係；因為兩者均為語言表述的核心。從語言建構實體的觀點以及語言發展的過程來看，「凡語言皆為隱喻」，而隱喻不僅是言說的必要工具，同時也是我們建構日常生活概念體系的基礎。 　　貳、隱喻和組織研究的關係。科學研究的過程也需要透過隱喻來想像和創造，隱喻的使用在組織研究中享有其正當性的地位。組織研究的根本即為一種「隱喻式的思維」：以熟悉已知的概念來幫助瞭解陌生未知的概念。質言之，組織理論豐富多元的觀點，實為研究者運用不同隱喻、透過不同隱喻來思維的具體結果。理論建構的過程需要反思關照其所本的假定（亦即典範），隱喻在其間即擔負起啟發思維的關鍵角色。故周全的組織研究過程，應當在「典範－隱喻－解謎」的邏輯下進行，而不是侷限於驗證程序或解謎方法。隱喻觀點的組織研究正可以幫助我們解讀組織現象的多重意義。 　　參、以隱喻為基底的組織理論風貌。本文分就機器隱喻、有機體隱喻和大腦隱喻，剖析這些隱喻對理論所產生的影響，並說明其所造成的限制。

先天自然資源條件不足及二戰後成為戰敗國的日本，卻能於戰後經濟高度成長，在1970年代至80年代的兩次的石油危機、兩次外匯危機當中，也都能漂亮過關，繼續擁有高度的經濟成長，因此使得當時經濟疲軟、對日本鉅額貿易逆差的美國備感威脅，而出現「打壓日本」(Japan bashing)的言論，然而1990年代冷戰結束之後，日本經濟陷入「失落的十年」，美國在經濟上重新掌握霸主地位，因而對日本的態度轉為「忽視日本」 (Japan passing)；更因日本在全球的競爭力排名已從1992年的冠軍降到2010年的第27，勞動生產力在七大工業國(G7)連續15年墊底，而出現「日本無用」(Japan nothing)之說。但，日本真的無用嗎? 許多學者認為日本企業依然有其他獨特的競爭優勢，以及日本企業在現今汽車、電子以及高科技產業當中擁有突出的表現，認為現代日本企業其轉型變革過後的新日本式經營模式，仍然是許企業值得學習仿效的對象，因此本研究根據文獻探討歸納整理後的理論架構，對日本八家企業進行橫向觀測，萃取出八項現代日本經營新思維，形成現代日本企業經營新思維模式，本研究發現現代日本企業的經營新思維為，日本企業期望透過穩固的實力基礎，如人才的培育發展、研發資源的投入，以及社會與環境的鞏固，如以環境為本的概念拓展業務，藉由上述兩項經營思維為基礎來進行企業高附加價值的創造，如核心能力的整合延伸與再創造、整合力與綜合力的展現和成為高附加價值的全方位解決方案提供者的概念，秉持著承擔高風險與追求創新的創業家精神和新興市場的擴張，進而成為高收益及高成長結構的企業經營模式，最後本研究經由研究結果給予我國企業在未來經營管理上的具體建議。

「寬頻網路IA時代」急遽變化為產業革命所帶來商機與挑戰。面對上述研究背景，本研究探討個案IT集團企業如何因應寬頻網路IA時代的產業革命，並期許能對台灣IT產業帶來經營上的啟示。個案集團是台灣IT產業的標竿集團之一，在投資購併績效頗為亮眼，本研究企圖剖析其如何透過選擇與集中思維，應用投資購併的快速成長模式，建構核心競爭力。 過去的研究大多在探討投資購併的動機、程序、歷程、及成功失敗的經驗，忽略了實務上集團企業在進行投資購併時，其實是因應外部環境變化，為了建構核心競爭力為前提，基於選擇與集中思維，才決定投資購併策略的成長模式，投資購併策略只是集團總體策略規劃的縱向連結中的一環，是手段而不是目的，不是為了投資購併而做。 從研究結果發現，集團企業的優勝劣敗關鍵在因應未來趨勢，透過選擇與集中思維擬定成長策略，藉由投資購併策略，快速建構核心競爭力，將是企業持續成長的秘訣。 集團企業面臨的不再是單一事業的競爭策略問題，而是如何透過「價值鏈矩陣分析」、「事業網路佈建策略」、「產業合作網路體系」，整合出共同的或互補的競爭優勢，發揮”打群架”的整體競爭力。尤其不同產業間的合作聯盟，更將在寬頻網路IA時代大行其道。 同時企業在面對新的產業競爭，更應該善用投資購併策略—內部成長、外部成長、與有機式的成長，快速累積及強化核心資源、增加營運彈性、降低成本及分擔風險。

在世界文學發展過程中，有一種顯而易見、又不容忽視的現象：即某一種典型意象，在不同主題的文學作品中反復出現；某一種表現手法，在不同時代的文學作品中被有意無意的再現。即使在一些經典性的文學作品中，深刻的思想、錯綜複雜的感情，總表現在有跡可循的模式或象徵符號中，成為人類深層的經驗圖式，隱含著超越時空的永恆價值。其實，這些主題早就存在於人類生活中甚至神話傳說，並成為文藝創作特別是文學意象和象徵的一個重要泉源。在中國文學作品中普遍可見的「桃」，就是這種象徵符號。它的花開在文學的莖脈中，它的果結在信仰的枝枒上，它的根更是深深扎進民俗的土壤□。它的繁衍，不僅是初民的食物來源之一，也是人們寄寓美好奇麗想像的對象；它的成長，不僅須經歷四時寒暑風雨，也經受了千年來變動不居的文化風暴。舉凡個人的愛情、婚姻、生子與壽夭，團體的禳災、辟邪、除禍與祝禱，這些眾所熟悉的象徵與作用，都是它一圈又一圈向外擴張、深深烙印在人類文化中的年輪。本研究即試圖從神話古籍以及中國少數民族創世傳說等神話材料著手，抽繹出初民在桃身上所寄託的無意識心理，並參驗相關文學作品為佐證，檢視桃意象在中國文學中的象徵文化意涵，以呈現其跨越時空持續存在的背後力量。 / In the development of world literature, there is one phenomenon that is apparent and cannot be ignored: certain typical imagery repeatedly appears in the literary works among various topics; certain way of expressing ideology has been intentionally or unintentionally re-used in the literary works at different times in the history. Even in some classic literary works, profound thoughts and intertwining and complicate emotions are always embedded in the traceable models or symbolic symbols. This approach has become an empirically mental imagery of humankind and implicitly carried the everlasting value that transcends time and space. In fact, these themes have long been existed in the lives of humankind even in the mythology and fables. They have also become very important sources of literary invention, especially in the literary imagery and symbolization. "Peach", commonly seen in Chinese literary works, is a symbol of this symbolization. It blooms on the stem of literature, is ripe on burgeon of belief, and deeply roots in the soil of folk customs. Its gradual increase in number is not only a source of food for ancient people, but also has become the object which people will relate their wishes and imagination to. Its growth not only needs to go through four seasons, cold, hot, wind and rain, but also it has to withstand the cultural storms that are constantly changing and unstable over thousands of years. These well-known symbolizations and effects such as personal affection, marriage, delivery, birthday and death, group's praying for eliminating catastrophe, driving off evils, avoiding disasters, and benison, are all its continuous extensions and they are deeply imprinted in the growth rings in the culture of humankind. This study attempts to start with studying the literature including mythological classic books and world creation legends among China's minority races to deduce the unconscious mentality associated with the peach that antiquity has put into. We will also use evidences in literary works as a supplemental proof and study the symbolic, cultural implication of peach imagery in Chinese literary works to reveal its continuously existent and sustaining strength behind that transcends time and space. Summaries of each chapter are as follows: Chapter 1, Introduction: Research Motivation, Scope and Methodologies It starts with the motivation and steps of this research. It also defines the research direction to help effectively accomplish the objectives of this research and provide a macroscopic view of this research. The method uses "Psychological Archetype" of Carl Gustav Jung (1875-1961) and "Literary Archetype" of Northrop Frye (1912-1991) as the base vision, and uses the literature as the primary research sources supplementing with the unearthed literature, i.e. a methodology of using multiple sources of evidences. By adopting this approach, we will identify and deduce the metaphorical role of "Peach Imagery" and explicate the profound meaning of "Peach Literature". Chapter 2, Primitive Thought and Plants Worshipping This chapter starts with the investigation of the thinking of antiquity's creation of ancient mythology to understand the principles of creating mythology and explicate the development of primitive thought (or myth thought). This will help capture the characteristics of primitive thought to facilitate the following research in the mythology and archetype. The "peach", the primary role in this research, is a holy tree second to hibiscus tree in China. Therefore, we will also investigate the consciousness of plants worshipping based on the views of ancient people's reliance on plants and the primitive thought of treating every thing to be a living being. At the same time, we zoom in the worshipping of holy trees in China to depict the origins of plant's holy and sacred imagery. Chapter 3, Deification and Mythology of Peach The creation of literary works is absolutely not an invention of any individual. Literary works should be studied in the context of entire scope of literature. The study in the literary history concludes that literature, as an organic entity, is rooted in the primitive culture: the model of initial literature must trace back to the religious ceremony, mythology and legend in ancient society. This chapter will mainly study the "peach" in the mythology. In Chinese mythology, though there is no mythology and legends centered around the peach, yet peach often shows up in activities or events associated with figures in the mythology and in some research as well. In this chapter, the author will base on a different angle of symbolization of symbols – use peach as the primary theme supplementing with figures in mythology or events – and use the method of reviewing mythology and archetype to re-investigate the mythological imagery of peach and to depict the cumulative and settling original imagery of peach in the mythology. Chapter 4, Displacement: Peach Imagery in the Poem and Literature Due to the attraction of Tao Yuanming's "Peach Blossom Shangri-la", the "arcadia" becomes the pronoun of Chinese Utopia and has displayed strong strength of life in Chinese culture. It also deeply influences the consciousness and conducts of Chinese scholars. Though the topic of this chapter is "Peach Imagery in the Poem and Literature", the discussion will focus on the article of "Peach Blossom Shangri-la", supplementing with the literature related to "Peach Blossom Shangri-la", and continue to adopt the method of reviewing mythology and archetype to explore and reveal its implicit, inhibitive, and profound meaning. Chapter 5, Displacement: Peach Imagery in Fable and Drama Based on the angle of archetype review, the clue to induce the law of literary development and evolution is the "displacement" of the archetype. The original mythology and literature will be displaced into a new literary genre along with the progressing of the development in the society. Therefore, after investigating the origins of peach and mythology, and the "arcadia" imagery, this chapter will use more literary works – mainly focusing on novels, dramas (for example, "Journal to the West", "Peach Blossom Fan"), and fables (for example, the story of Emperor Wu of Han China and the story of Liu、Ruan) to reveal peach's model of mythology and its consciousness of archetype in the literary works, as well as how does it stimulate the collective unconsciousness: concern toward life. Chapter 6, Conclusion: Archetype of Life After investigating the symbolic implication of peach from mythology to literature, this chapter will draw conclusions of this research – using the symbolic implication of peach to depict humankind's resisting mentality against death. Even until nowadays, we still can see various cultures of symbolization appearing in the folklore events that use peach imagery. The common mentality behind may be explained as that humankind's strong denial against death over many generations and the unchanging longing for eternal life.

作為行銷的主要推廣工具之一，優惠券可同時使商家和消費者獲益，可謂是一個雙贏的行銷手法。然而在實務上，優惠券的總體發放數量巨大，但整體兌換率卻極低，如何提昇優惠券的兌換率成為企業的重要課題。為了吸引消費者，市面上林林總總的優惠券層出不窮，例如「好友分享券」與「買一送一券」；使用效期的表述亦有多種方式，例如「僅限1月1日可使用」與「1月1日任何時間可使用」。本文由此思考，優惠券上這些看似可隨意混用的文字訊息，也許在不知不覺中影響著消費者的思維模式，並對消費者的優惠券評價、兌換意願及兌換行爲產生作用。 本文結合解釋水平理論與框架效應理論，意圖釐清看似相同的優惠券文字訊息對消費者思維模式解釋水平的影響（實驗一），接著探討思維模式解釋水平與效期框架之適配對優惠券吸引力與兌換意願（實驗二子實驗a、b）及兌換行為（實驗三）的影響，並試圖以處理流暢性解釋此影響過程的心理機制（實驗二子實驗a、b）。 研究主要有兩點發現：（一）「好友分享券」與「買一送一券」文字訊息在影響消費者思維模式解釋水平上具有顯著差異，「好友分享券」文字訊息影響消費者處於高水平解釋思維模式；「買一送一券」文字訊息影響消費者處於低水平解釋思維模式。（二）「好友分享券」（高水平解釋）與「僅限」（限制性效期框架）、「買一送一券」（低水平解釋）與「任何時間」（開闊性效期框架）分別存在適配效果，比不適配的思維模式解釋水平與效期框架更能提升優惠券吸引力及增加消費者兌換意願。最後，本研究探討研究發現的意涵，並對未來研究方向提出建議。 / As one of the major promotional tools for marketing, coupons can benefit both consumers and retailers. Therefore, coupon marketing is considered to be a so-called win-win marketing approach. However, in practice, despite the massive number of coupons distributed, overall redemption rates remain extremely low. The question of how to raise redemption rates has become an important issue for corporations. In order to attract consumers, various coupons keep emerging in the market, such as “share with friends” coupons and “buy one, get one free” coupons. Moreover, the same redemption window can be expressed in different ways, for example, “the coupon can be used only on January 1” and “the coupon can be used anytime on January 1”. This research is interested in whether the seemingly interchangeable coupon messages exert an influence without people's realizing it on consumers’ mind-sets, coupon attractiveness, redemption intention and behavior. By combining Construal Level Theory with Framing Effect, this research attempts to explore the impact of the seemingly equivalent coupon messages on the construal level of consumers’ mind-sets (Study 1), and examine the effect of the congruency between the construal level of mind-sets and redemption window frames on coupon attractiveness, redemption intention (Study 2a & 2b) and behavior (Study 3). In addition, this research tries to draw on processing fluency to explain the mechanism underlying the effect (Study 2a & 2b). The main findings are as follows. First, “share with friends” and “buy one, get one free” influence consumers to construe their mind-sets at a high and low level, respectively. Second, the congruency between “share with friends” coupon (high-level construal) and the restrictive frame “only”, “buy one, get one free” coupon (low-level construal) and the expansive frame “anytime”, enhances coupon attractiveness and consumers’ intention to redeem. The research concludes with the implications of the findings and suggestions for future research.

本研究從台灣學生在國際評量的結果談起，在亮麗成績的背後可以發現儘管學生有極為優異的數學與科學表現，但卻不喜歡學習或對其評價甚低，而且在學習上相當缺乏自信心，學生間的學習落差也持續擴大。在逐步的歸結中本研究排除了謙虛的文化因素使然，而是升學所造成繁重的課業壓力、冗長的在學時間與普遍的課後補習等額外壓抑(surplus-repression)所造成，它們不僅造成學生學習上的異化，更影響了學生的身心健康發展。這些可算是目前我們所須面對的教育困境之一。 技術理性社會(the society of technological rationality)會將升學視為很合算的經濟投資，而國家則將教育視為推動社會與經濟發展的一個關鍵性因素。在這樣的社會中，不僅依最有效率的方式來開發資源，更將人視為極度有待開發的「人力資源」(human resources)。這套企業化、技術化與科學性的語言與思考模式，藉由提升效能與改善生產力來取得群眾的支持與擁護；更將教育人員、知識份子和廣大經濟秩序的價值系統予以銜接。如此應運而生的技術理性教育方式，一方面協助生產並維持現存主宰經濟、政治與文化所需的知識類型，另一方面更進而合理化這套經濟和文化權力分配的模式。 在此境況之下的教育，逐漸淪為一種企業經營，講究的是管理、效益與成本，如將將企業管理的模式移植到教育行政之中，為的是以最高效率來達成既定的政策與目標；所孕育出的開發課程觀，其課程設計與發展所追求的是提升社會效率，使得課程(curricula)的意義不再是有待理解的文本或內容，而是達成既定目標的課程技術；在教學上則不思原有諸多方法的改進，而是將資訊科技視為是提升教學效率的最佳利器，使得教學成為教學工程學，而這些既是教育的困境也是教育的異化。 技術理性能成為思維的主流模式，不僅得力於其能大大提升生產力、改善民眾生活與增加社會財富，進而獲得民眾的認同與取得合法性而已，同時也得力於數學與科學為其合理性的撐腰，對此的瞭解與批判主要應歸功於Marcuse與Husserl的貢獻。此外，作為技術批判先行者的Heidegger，則對算計性思維(calculative thinking)展開追根究柢的哲學性反思，就過度張揚的主體性、對象化的世界、技術成為時代的形上學(metaphysics)也有發人深省與獨到之處。藉由前述等學者的論述，本研究展開嘗試性地探索與追問，希望有助於技術理性框架性教育的鬆解。 關鍵詞：技術理性、額外壓抑、算計性思維、框架的教育 / This study aims to analyze what lies behind Taiwanese students’ brilliant performances on international assessment. Though our students surpass in math and science, they don’t seem to enjoy learning or have enough confidence in their own learning. On the contrary, Taiwanese students show very low interest in learning. The gap between students’ academic performances among one another has been widening. Throughout the process of deduction, this study excludes the Chinese cultural element of being humble. It is believed that surplus-repression, like the heavy study load caused by entrance exams and long school hours coupled with the common phenomenon of going to cram schools after school, leads to diverse results of students’ learning as well as immense influences on both their mental and physical development. These are parts of the educational predicaments we have to face them now. The society of technological rationality considers advanced education as a good investment while the government treats education as a key component to promoting economic development. In this kind of society, the resources are used in the most efficient ways. Human beings, known as human resources, are considered potential resources waiting to be developed. This enterprise and technology driven, and scientifically thinking pattern, has gained support and popularity from the public by improving efficiency and productivity, so as to cast a link among educationalists, intellectuals, and the value system of the tremendous economic order. This generated education of technological rationality, in one way, assists production and maintains the knowledge genre that the present dominant economy, politics, and culture need. On the other hand, the education rationalizes the pattern that the economic and cultural power dominates. Under this circumstance, education has gradually become a managing business; emphasizing on management, benefits, and expense. To implement the enterprise managing pattern into education, administration is to carry out designated policy and reach goals with the best efficiency. What the thus-gestated curricula viewpoints is trying to pursue is the elevation of social efficiency with its curricula arrangement. Hence, curricula would no longer mean context or content waiting to be comprehended, but the strategies to attain appointed objectives. In teaching, the focus would switch to make the most of information technology, thus making it the greatest tool to boost teaching efficiency and to transfer teaching into teaching engineering instead of adopting traditional teaching methods to improve teaching. These’re not only the educational predicaments but also the alienations of education. The reason technological rationality has become the main stream in thinking is because it not only advances productivity excessively, shapes up public life, accumulates public wealth, and earns the public’s identity to get legitimacy, but it wins support for its rationality from math and science. Marcuse and Husserl should be honored for their devotion to figuring it out thoroughly. Nonetheless, Heidegger, the pioneer to conduct technological criticism, has initiated philosophical reflections over calculative thinking to go into whys and wherefores. He has got thought-provoking and unique opinions toward over-exaggerating subjectivity, objectized world, and technology becoming the era’s metaphysics. Based on the statements given by the previous scholars, this thesis is attempting to launch some explorations and queries, in hope of assisting the relief to the enframing education through technological rationality. keywords: technological rationality, surplus-repression, calculative thinking, enframing education

「神話主義」（мифологизм）不僅是一種被二十世紀現代作家廣泛使用的文藝創作手法，也為文學研究提供銓釋方式。神話為何？結構主義與原型理論將記載原始思維的神話視為表現人類心靈深層結構的普遍規則，並深藏於人類與作家的無意識中。從文化觀點而言，神話是在自然語言基礎上發展出來的符號系統，是組成人類文化的基本成份。現代作家透過神話主義創作手法書寫對人、社會、世界的敏銳感受，以及在茫茫世界中為人類尋找出路，而讀者則遨遊於作家建構的現代神話中追索最純真的思維。 二十世紀吉爾吉斯民族作家艾特瑪托夫的文學成就早已蜚聲國際，他擅長將民間文學元素寫入小說，塑造出現實與虛幻相互融合的神話化創作。而評論界多專注於單一作品中的神話表現，甚少進行綜合評述。本研究將以結構主義、原型理論和文化符號學為論述基礎，以艾特瑪托夫七、八○年代發表的小說《白輪船》、《花狗崖》與《一日長於百年》為分析對象，從文學角度切入，探討小說結構藝術與具有神話原型意義的形象，並從文化學角度分析艾特瑪托夫創作中的神話思維，包括神話思維一般特性、神話儀式與神話主題，以此建構出艾特瑪托夫的神話主義詩學。

有關表情符號的跨文化分析，現有之研究皆以亞洲國家（例如日本或韓國）和美國做比較。然而此間差異不僅包含文化上的，也包含語言使用上的不同。如此一來，在了解影響人們使用表情符號的因素時，文化背景與語言的因素混雜一體，難以區辨各別影響狀況。本研究試著控制文化的因素，將文化背景具有一定相似性，但官方語言不同的新加坡和台灣做比較。結果顯示新加坡與台灣使用者確實表現出不同的表情符號使用偏好。前者傾向使用橫式表情符號，後者則以使用直式表情符號居多。形式的不同也導致使用者在組合表情符號的眼型與口型時呈現明顯差異。此外，語言背景也會影響一個人對表情符號的認識與解讀能力。本研究發現，此現象在新加坡的受試者身上較為顯著，他們在認識與解讀台灣使用者的常用表情符號時較容易出現障礙。最後，本論文也討論了研究結果的意義以及研究者對於未來研究的建議。 / Existing literature on the cross-cultural use of emoticons often discuss how styles of emoticons vary by comparing countries such as Japan or Korea with the United States. However, these countries differ both in terms of their culture as well as the language used in the country. Thus, there remains a dilemma in distinguishing whether the effects of cultural background or language plays a greater role in determining the style of emoticons a person uses. This research explores this issue by comparing the use of emoticons between users from Singapore and Taiwan. Both countries have similar cultural background but differ in terms of their first language. By focusing on the difference of language and holding cultural background as a constant, results indicated that users from both countries do have a difference in preference for emoticons style. While the former predominantly use horizontal emoticons, the latter prefer vertical emoticons instead. Such difference has also resulted in different representation of the eyes and mouths of emoticons used by Singaporean and Taiwanese users. In addition, it has also been found that language background has an effect on a person’s ability to recognize and interpret emoticons used by natives from the other culture. This situation was more prominent among Singaporean participants as they were found to be less capable in recognizing and interpreting emoticons commonly used by their Taiwanese counterparts. The implications of these findings and recommendations for future research are discussed.

組織在持續發展的進程中會逐漸的由有機型轉而為機械型組織的狀態，然而隨著外在環境趨向超競爭的型態，使其核心技術將有過時之虞，所以組織必須成立新部門以隨時觀察並利用外在之機會，因此組織內新舊部門並列的現象成為企業運作實務的常態。不過新舊部門之間並非必然只能夠各自獨立運作，其間能夠透過持續倡導「可容納新舊部門」的願景下，讓新舊部門透過組織高層主持的跨部委員會之居中協調達到提升彼此績效之正向螺旋效果，如此之組織形式在文獻上稱為「雙面式組織」。 本研究之進行首先由內而外探討雙面式組織定義與內在核心構成要素：其核心概念分為由高層主導之結構性雙面式思維，其用意在於由高層設立跨部會機制以影響成員行為，而系絡性雙面式思維在於由基層員工主動引導跨部會行動，進而影響高層做出相對應之措施，而以上概念對應外在的組織構成形式則可分為結構性、系絡性與混合結構與系絡性之雙面式組織三種；而其間之知識管理模式主要概念在於「先讓成員從共同擬定價值觀，之後再使成員自發性的針對議題進分享彼此知識並進一步及於知識的整合與創造」。 接續以NTT DoCoMo研發i-mode系統為例，說明雙面式組織在企業實務運作之「從封閉平台之電信加值思維到開放平台之網路創值思維」的策略重思考、「透過具跨部門性質之策略性社群與凝聚各策略性社群共識之領導性策略事業群」的組織轉型與「主持策略性社群內 / 間互動與雙面式組織內部之知識發掘、擴散與累積」之變革管理的議題，並透過對個案評論與不同個案之輔助以期使雙面式組織之具體運作使說明更為全面。 在個案描述與評論之後，本研究針對雙面式組織的運行提出以下的三個推論：第一，組織高層應在可容納新舊部門思維之共同目標前提下，確立新舊部門之間的分工與合作機制，以免新舊部門因為彼此爭利而落得兩敗俱傷的局面；第二，在雙面式組織的有效運作中，各社群領導人富有包容力的領導方式與具備前瞻性的領導眼光是其成功的關鍵；第三，組織結構式雙面性與系絡式雙面性思維之運作過程是一體兩面且環環相扣，而且當雙面式組織的運作模式被長期使用時，組織內部的運作會同時包含以上所提及之兩種思維。 / As time goes by, organizational structure will be transformed from organic to mechanic form. However, organization must start a new division because the condition of hyper-competition would make core technology become obsolete. Therefore it is so common that new and old divisions co-exist in an organization, but they are not necessarily operated independently. Between them can both attain higher positive-spiral performance through the cross-division committee under “compatible of new and old divisions” vision and such the organizational structure is called “Ambidextrous Organization” in literatures. In this research, ambidextrous organization will be discussed from inner sides to outer ones: starting from the definition and core composing thoughts: structural ambidexterity, which means training employees’ behaviors to be ambidextrous through structural changes, and contextual ambidexterity, which means upper managers’ ambidextrous actions are stimulated from middle or lower employees. Following the core composing parts matches not only the external structural forms: structural ambidextrous organization, contextual ambidextrous organization, and organization which mix the thoughts of structural and contextual ambidexterity but also the process from value resonance of co-workers to knowledge sharing and creation. Following the case analyzing method will be used to explain the operation of ambidextrous organization putting into practice: Take NTT DoCoMo for instance, this research will show the strategic rethinking of” from close platform of telecom value-added concept to open platform of internet value-creation concept”, the corporate transformation of” cross-divisional strategic community and leadership-based strategic community which converge a common consensus of all strategic communities” and the change management of” directing the interaction among strategic communities and knowledge discovering, distributing, and accumulating”. Case comment and other supportive cases will be mentioned to fully analyze the concrete operation of ambidextrous organization. After the case description and comment, this research will further propose three propositions: First, high level managers should take visions comparable of new and old divisions or they would be in serious wrangling over the resources. Second, considerate and visionary leading competence is the key to successfully managing the operation of ambidextrous organization. Third, structural and contextual ambidexterity thoughts are interactive and mutual-inclusive, especially when using the system of ambidextrous organization for a long time.