許多讀者時常透過閱讀旅遊敘事來認識異地，無論是敘事中的文字或圖片，皆能為讀者建構異地風貌並藉此延伸出許多關於該地的認知與想像。據此，本研究旨在探究讀者在閱讀旅行敘事過程中，對於旅行圖文敘事因何產生想像，是否有特定因素會勾起讀者的想像開關，圖文敘事因何使讀者產生想像。 研究發現，讀者閱讀旅行敘事時，對於具有當地特殊文化背景的物品、人物的故事、動作與對話、歷史背景等特別能夠勾起讀者的想像。文字敘事可利用關於細節的描述、感官、形容詞、生命經驗、故事等喚起想像。此外，非本國文字的使用也可使讀者延伸想像。圖片在旅行敘事中的功能多在印證與具體化，且可能限制讀者想像。 讀者所生成的想像內涵中可發現，閱讀旅行圖文敘事能夠使讀者產生關於空間、修補外在客觀形式、情感、聯想、生命經驗、記憶以及五感聯想中的視覺聯想等。而其他時間、因果、對比、創造新形象以及五感聯想中的聽覺與嗅覺皆少有想像。 / Many readers access to foreign place by reading travel narratives and pictures. While reading travel narratives, many imaginations and affection come out from their mind. This study aims to explore the imagination of reader on travel narratives and pictures. If there is any element in narratives and pictures can arouse reader’s imagination, and what those elements are. The study shows that when reader found something is unfamiliar with, people’s conversation and story, and the history can arose imaginations. The descriptions, adjectives, life story and experience in narratives do help to arose imagination. In addition, foreign characters also make readers think further. However, pictures in travel narratives limit the imaginations, it makes readers stop imagining. Most of imaginations are about the space, fix objective forms, affection, life story, experience, and visual association. Less do people think of time, causality, contrast, making new image, hearing association and olfactory association.

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。

本文探討多樣化經濟(economy of scope)之成本特性, 及其在實證之運用。廠商同時 生產多種產品, 不但可達成策略上的目的( 即水平合并或垂直合并 ), 還可能比分開 由多家廠商生產來得更有效率, 而這就是多樣化經濟之定義。因此, 確認廠商是否具 多樣化經濟特性, 不但有助於經營決策, 同時也提供政策施行之依據。但是, 該如何 自廠商得具體營業數據里判斷其是否具多樣化經濟呢? 幸運的是多樣化經濟還有另一 定義, 即成本具劣可加性。而兩兩產品間的互補性是其成立的充分條件, 至於其間如 何關連, 及是本文的重點之一。 其次, 由前面所得知的成本劣可加性抑或互補性, 可介translog成本函數加以測試。 本文的第二重點, 即是運用此一理論架構, 探究旅行業之經營模式是否真正符合經濟 效益。一般而言, 旅行業的產出可分為四大類: 來華觀光業務、出國旅游業務( 包括 出國觀光、商務及探親 )、國民旅游以及其它業務( 包括代辦出入國手續、客票代售 與總代理 ), 那么, 何種組合最有利呢? 再者, 政府於民國七十七年元月一日開放旅 行業執造, 根據前述的模型, 我們可就理論上分析政策是否正確。以上就是本論文之 提要。

自從十八世界的自由放任思想興起之後，經由市場價格機能的運作以調配資源的論點 ，已廣植人心。而且經濟學家們根據柏拉圖（Pareto）的判斷準則，所導衍出來的三 個邊際效率條件，剛好和完全競爭的一般均衡解相同。故認為只要在競爭的市場裡， 價格機能就可像一隻看不見的手（Invisible Hnad）指導著經濟活動，從而人們透過 自利的動機，可以達成提高全體社會福利的目標。 但卻忽略了競爭性場存在的真實性，以致忽略了市場機能的不具效率；或稱市場失靈 （Market Failure）的現象。 價格機能的失靈，導因於社會價值和個人價值的歧異，在眾多的原因中，本文將之歸 納成下列五個原因： 一、非凸性（non-convex） 二、非競爭性（non-competitive ） 三、外部性（Externality ） 四、公共財的不具排他性（non-exclusive ） 五、資料的不對稱（Asymetric Information ） 所謂資訊不對稱是指買方與賣方所擁有的市場資訊不一樣。當市場裡有此不對稱現象 時，也就容易造成一方欺騙另一方，這種欺騙行為可能產生逆選擇（Aderse Select- ion ）和道德淪落（Moral Harzard ）的問題。 本文中除針對此一問題加以說明外並擬對此一資訊不對稱的市場，提出一套健全的遊 戲法則以正常市場的運作。另在第四章中欲就資訊不對稱較為嚴重的服務業市場中的 旅行業為例；就其經營環境惡化的癥結所在，配合所提的經濟理論加以分析，並找出 健全市場運作的方法。

本篇論文意在分析綏夫特<<格理弗遊記>>中的主體、客體、卑賤體的再現，嘗試以不同觀點來看遊記主人翁在四次航行中的遭遇。<<格理弗遊記>>為十八世紀著名的旅行文學，而旅行本身即被視作一種譬喻來闡述旅行者與旅行之間的關係。本論文我主要採用克莉斯蒂娃(Julia Kristeva)幾本書中的理論觀點來逐章論述。在<小人國遊記>中，格理弗以旅行者主體去觀察與再現異地事物。其中最顯而易見的是以「方便之計」來救火。此不經意的行為不僅帶入旅行者主體的議題，也進一步檢驗在家與旅行之間的關係。除了旅行者主體之外，格理弗作為一個發言主體背後代表一套語言規則。最顯著的例子是拉普塔與慧駰國的語言系統。此兩國的語言系統以及他們對於某些外在客體的描述提供讀者去了解語言背後的符號意義。除此之外，透過格理弗在慧駰國的所見所聞，尤其是犽猢的無所不在，造成格理弗不僅在身體上也在心理上產生認知的改變。而他的回程也代表著一項重要的意義：格理弗的改變源於他內在卑賤體(abject)的存在，而他的家人更讓他了解到自己是一位在家的陌生人。 / This thesis investigates the representation of the subject/object/abject in Jonathan Swift’s Gulliver’s Travels. In Chapter One, I give a short introduction to describe what and why I want to talk about these representations in this thesis. Following the introductory chapter, Chapter Two explores the representation of the subject and provides a prominent example of Gulliver’s urinating act in Lilliput. This behavior not only constructs Gulliver’s subjectivity, but also helps examine the idea of home. Kristeva’s idea of “the Semiotic and the Symbolic” and Freud’s concept of “fort-da” game are adopted to discuss the dynamics of travel and Gulliver’s traveling subject. Chapter Three examines the way to decode and encode what the strangers speak in alien lands. To address the problem of the linguistic system of the strangers, Kristeva’s idea of “materiality of language” is elucidated. I also offer two examples from the Flappers and the Yahoos to call into question Gulliver’s role as a speaking subject. Foucault’s idea of power and Kristeva’s concept of “genotext” provide a possibility to discuss the relation between the subject and the discourse. In Chapter Four, the representation of the abject is particularly presented by Gulliver’s voyage in the Houyhnhnm-land. The presence of the Yahoos elicits Gulliver’s psychological symptom and problematizes his subject. Moreover, Gulliver’s return to his homeland and his acting-outs suggest that Gulliver is a stranger to himself. Kristeva’s theory of abject offers an effective way to describe Gulliver’s transformation. By focusing on the representation of the subject/object/abject in Gulliver’s Travels, my thesis provides a more newfangled interpretation of this classical text.

隨著「無名小站」的關閉與微網誌服務的興起，人與書寫場域的「承諾」開始出現了改變，一個人可能同時擁有好幾個部落格，或是出走之後卻又在某個時間點將其重新啟動。過往研究總將網路空間與人視為一固著關係而忽略此般現象，於是，本研究欲透過個體於部落格的流轉、荒廢、多重存在等特質，試圖理解部落格黃昏時代中的自我敘事，並重新概念化其身分、場域和網路實踐之中的個人生命意義。 　　本研究從「旅行者隱喻」概念出發，以「人與地方的互動關係」和「流轉足跡」兩大面向切入，探究當今個體頻繁的遷徙現象與流動的自我生成。研究方法則使用「深度訪談」與「流轉地圖繪製」相輔相成，從使用者所提供的各種象徵圖像和日常生活經驗中，將抽象的網路世界實體化和時序化，進而轉換為可操作的概念文本。 　　最後，本研究發現，個體藉由流轉實踐，將原本屬於自體傳播的過程外部化，宣示自身存在，並成就了存於網路原生世代中的漂泊心靈。對個人而言，流轉敘事不完整且不確定，但也因此讓個體能繼續拓展流轉網絡，使自我有成長的可能；對科技而言，部落格以承載個體不同時期的生命情境為特殊的「網路地方」，讓自我有更多重構和回溯的自由。 / With the service termination of "Wretch" and the development of the microblog, the "commitment" between the individual and the writing place turn to other ways. For instance, a person may have many blogs in the same time, he may also start over with blogging after leaving that blog. Researchers ignored this situation easily because that studies in the past always view the relationship between the cybersphere and the living as a fixed thing. Therefore, this study try to figure out the self-narratives and conceptualize the life meaning in identification, cyberplace, and practice by the discussion of hyper-jump, abandon, and simultaneous existence in the internet. The major concept is "Traveler Metaphor" with "Self/Place Interactions" and "Trajectories of Hyper-Jump" in the study. The researcher take "In-Depth Interviews " and "Map Guide Drawing" approach to transform the individual's graphic symbols and daily experience into a practical text to reify and sequentialize the Web life. In conclusion, individuals make intrapersonal communication visible to establish the sense of self. This is what the unique drifting spirit is in the internet generation. For the individual, the narrative of hyper-jump is incomplete and unstable. However, that's the reason why individuals can widen the flowing map and develop a grow-up story. For the technology, blogs can be thought of as special "cyberplace" which is contextualized with the different life situations. It make individuals easier to self-reconstruct and introspect.

廣義而言，「殖民旅行」是指殖民者在從事各類殖民活動時，往返於殖民地與本國之間的旅程。殖民旅行（及各種旅行）最明顯的特徵為「自我」與「他者」的相遇。因此，佛斯特的《印度之旅》處理自我／他者和殖民者／殖民奴的遭遇，充分展現殖民旅行的特色。本論文嘗試援引德勒茲和伽塔利於（千高臺：資本主義與精神分裂》中所提出的旅行理論以解讀這本小說。其中的幾項概念，如靜止與游牧、條紋空間與平滑空間、固著路徑與可彎路徑、再現與遭遇，為本論文的主要論述基礎。同時，以勒維納斯的倫理學中自我對他者的無限尊重及責任為輔，本論文歸納出兩類旅行模式：靜止式及游牧式。 《印度之旅》中，殖民地官員、費爾亭與何德蕾是靜止旅行者。他／她們皆以「再現機器」強化自我／他者和殖民者／殖民奴間的疆界。她／他們遵循條紋空間／殖民地之固著路徑，明顯欠缺對他者／印度人民的責任感。職是，她／他們不可能停止挪用及消除他者，並真正與他者相遇。相反地，摩爾太太是小說中唯一的游牧旅行者。她沿著可彎路徑漫遊平滑空間，培養對他者／印度人民無窮的責任心。她不但僭越自我／他者的藩籬而進化為他者，更於殖民旅途中與無盡他者相遇。 本論文的貢獻在於試圖探究佛氏《印度之旅》中游牧旅行的深義及其存在的可能性，與靜止旅行對旅行者的危害。 / Broadly put, clonial travel refers to the geographical movement between the colonizer's arrival at the colony and return to Empire as they are engaged in various activities with respect to colonialism. In colonial travel(and all travels), one of the most remarkable features is the self's encounter with the other. In this light, E.M. Forster's A Passage to India(1924) manifests the conspicuous traits of colonial travel for it manages to deal with the self/the other, the colonizer/the colonized confrontations. This thesis takes a stab at applying Gilles Deleuze and Felix Guattari's theory relating to travel in their collaborative work, A Thousand Plateaus: Capitalism and Schizophrenia(1987), to read the novel. Such concepts as the sedentary and the nomadic, striated space and smooth space, rigid lines and supple lines, representation and encounter delineated in their book are the paramount focus of critical attention. Moreover, Emmanuel Levinas'ethics championing the self's undiminished respect and responsibility for the other is employed to proffer a model for colonial travel. As a result, this thesis propounds that due to their distinct responses to the other, two different sorts of travel, the sedentary and the nomadic, consist in the colonial travel of the novel. In A Passage to India, the Anglo-Indian administrators, Cyril Fielding and Adela Quested are sedentary travelers who strengthen the self/the other, the colonizer/the colonized boundaries in thier dependence on the representational apparatus. They travel along rigid lines in striated space/the colony and lack a responibility for the other/Indians. They are thereby prohibited from a genuine self/the other encounter without appropriation and sublation. Conversely, Mrs. Moore in the novel proves to be the sole nomadic traveler who journeys across smooth space replete with supple lines and fosters an unlimited obligation for the other/Indians. She traverses the self/the other barriers to “become-other”and further encounters the infinite other in her colonial peregrinations. The contribution of this thesis is to explore the profundity and possibility of nomadic travel in all travels and the damaging results of sedentary travel in A Passage to India.

近年來，由於人民環保意識高漲，政府部門對於環境品質改善工程的推動甚為重視，常見於重大的公共政策之中。但是環境品質改善的公共建設或是環境財貨沒有市場交易行為，因而無法藉由交易價格衡量其效益，須透過其他非以市場價格方式估計的方法。 　　因此，本文的研究目的在於如何對環境品質這類無市場交易的財貨，評估其產出增加時的經濟效益?針對大台北地區四條主要河川－淡水河、基隆河、新店溪、大漢溪景觀改善後，使用者所增加的使用價值(use value)及非使用價值(nonuse value)，分別對不同的改善目標進行效益評估，包括從尚未整治的河川景觀（見附錄問卷照片（一））改善到初步整治的河川景觀（見附錄問卷照片（二））之效益，及改善到整治成功的景觀（見附錄問卷照片（三））之效益，期能提出一個合理評估環境財產出之經濟效益的方法，以俾河川整治工程的決策參考。 　　在文獻中對於環境品質改善的效益評估，常採用旅行成本法（travel cost method，簡稱TCM）和假設市場評價法（contingent valuation method，簡稱CVM）。本文同時應用旅行成本法及假設市場評價法，將兩者的方法及資料作結合估計，試圖利用此兩種不同方法的特性，同時掌握假設性問題的回答，及消費者實際市場行為的資訊互為補充，以CVM估計完整的環境品質改善之效益，藉TCM實際消費行為的資訊增加估計效益之可信度，對非市場財貨的效益作更審慎客觀的評估。 　　在結合資訊實證模型中，本文採行雙界二分選擇法，此種作法能讓受訪者易於回答，且增加估計結果的效率。同時本文也探討了CVM起價金額對受訪者回答假設性問題的影響，發覺起價金額的高低，對於受訪者回答的答案，有明顯的影響。此是與過去估計環境品質改善效益之文獻差異之處。

隨著旅遊人口的持續增加，新的旅遊地也不斷被發現，旅遊圖像因而被大量建構並隨著媒體充斥於日常生活。經由意象與符號等意義的累積過程，各個景點的旅遊框架集結起來逐步建構出大眾對某個抽象「地方」的印象，進而產生「標準版」與「類型化」的旅遊圖像。 旅遊圖像的建構實是繞著特定空間的想像以及與此想像相關的社會實踐詮釋架構。然而旅遊實踐雖然發生在具體社會空間卻也涉及想像建構面向，藉由身體的移動而將特定旅遊圖像的想像連結到具體空間。 由是觀之，旅遊書籍常成為介紹旅遊景點、提供資訊的媒介，作／旅者陳述旅遊經歷的同時當也強化、再製了特定的旅遊圖像，提供讀者觀看世界的視野與角度。換言之，人們不僅通過圖像瞭解其它地方的生活方式與文化內容，也藉此建構了對他方的認知與想像。 / New tourist attractions are being discovered continually with the increase of touristic population, therefore, tourist images are constructed and being full of daily life along with media. Though the accumulative process of image and symbol, tourist frameworks create the abstract impression of “ Place” gradually, and then generate the edition of “Standard” and ”Typed ”. The construction of tourists image is indeed related to the imagination and social practice of framing around a specific space. Tourism practice, however, occurs in a concrete space but also involves imagine-constructed, with the movement of the body connect a link between imagination and a specific space. Therefore, travel books are the medium which introduce the tourist attractions, while author/ traveler describe their own experience, meanwhile, they are strengthening the vision and perspective for readers to watch the world. In other word, people not only learn the life style and cultural content by tourist images, but also construct the cognition and imagination of the place.

本論文是以旅行敘事的角度來解讀魏勒恩 (Ursula K.Le Guin) 的科幻小說《一無所有》(The Dispossessed)，討論在旅行至異地時，自我與他者的相遇，他者的「異質性」(the alterity of the other,簡稱「他異性」)如何影響甚至改變個人的自主性與既有的社會認同。本論文首先以佛洛伊德 (Sigmund Freud) 所提出的「怪異經驗」(the uncanny experience) 理論，以及克莉斯緹娃 (Julia Kristeva) 對此經驗的闡述，說明人對「他異性」所引起的反應，其實是來自於其本身早已具有的異質性。 克莉斯緹娃認為人之所以會將他者視為不可理解的陌生人，是因為人的內心也蘊藏著一個陌生人。本論文接著引用列維納斯 (Emmanuel Levinas) 「絕對他者」(the absolutely other) 的理論，延伸克莉斯緹娃的主張，並且將自我與他者的關係構築成一個倫理關係。列維納斯認為他者的激進他異性無法整合進入自我的知識系統，因為它只能被經驗感知，既不能被概念化，也不能被智性思考。因此，他者的無限內在性無法被掌握，而主體有選擇是否回應他異性的自由。對於列維納斯而言，選擇回應並超越自我中心，或者不回應且拒絕面對他者之無限性，二者並無對錯可言，皆為可接受之選項。 《一無所有》的主要人物薛維克 (Shevek) 的故事敘述他如何成為列維納斯倫理的見證人。他的故事提供了一種另類模式，用來觀照現代殖民旅行小說 (modernist colonial odysseys) 中主要角色的旅行經歷。亞當斯(David Adams) 主張這些小說中的主角旅行至殖民地，是尋求在家鄉已不復見的神聖他者，換言之，即上帝的角色。西方世界因宗教的絕對權威崩潰，導致人類的存在價值無法再由神來保證，而有關存在的問題無法由神學來回答。這些小說的主角在異國土地上找不到答案，無功而返，甚至釀成悲劇。列維納斯認為尋找上帝的路是透過對他者沒有保留的仁慈與慷慨而展開，薛維克的故事正好詮釋了列維納斯的主張。 本論文的主要論證是將《一無所有》這本小說定位成繼承現代殖民旅行小說的脈絡，卻成就另一番文學風貌，不僅因為此書解決了現代殖民旅行小說的神學難題，也因為早在十九世紀末，當地球上已無多餘之地可供殖民時，已有作家在文學的領航下，開始了在異想世界或外太空的殖民。 / This thesis tries to examine Ursula K. Le Guin’s work of science fiction, The Dispossessed, as a travel narrative in terms of the dialectical relation between the self and the other. The term dialectics means the condition of the tension or opposition between two interacting forces or elements. The thesis aims to discuss how encountering others exerts the impact on the self whose autonomy and identity structured in the homeland are re-structured during travel in a foreign land. It will first explicate that the uncanny response to the otherness arises from one’s own otherness by employing Freud’s theory of the uncanny and Kristeva’s re-investigation of Freud’s. Secondly, Emmanuel Levinas’s theories concerning the absolutely other is used to broaden Kristeva’s contention that one is always already a stranger in her/himself, and to turn the relation between the self and the other into an ethics. Levinas maintains that the otherness of the other (“alterity” by Levinas’s term) is radical and cannot be incorporated into the self’s totality; the alterity in the other is as infinite as that in the self. Neither the other nor the self is graspable. The subject is free to choose between responding to the alterity of the other in order to transcend its own solipsism, and incorporating the other and treating it simply as a reflection of the self. To Levinas, there is no right or wrong with either choice. The story of the protagonist, Shevek, delineates how he becomes a Levinasian ethical man. His travel experience provides an alternative model that would otherwise accomplish the quest that the modernist colonial odysseys have failed—according to David Adams, to seek the divine absolute in an age when the theological questions in the Western world are no longer answered as God has been perceived to be absent. Levinas suggests that the way to the divine absolute, that is, God, is through the detour of opening oneself to the other with generosity and hospitality, which Shevek demonstrates in his travel. The theoretical argument of the whole thesis expects to put The Dispossessed in the continuum of the modernist travel narratives because it offers the solution to the theological problems embedded in those travel narratives, and because to colonize or to transform a familiar place into an imagined land has, since the late 19th century, long been manifested in the works of those writers of science fiction.