本研究在探討年輕成人與老年人之資源流失、控制策略使用對於憂鬱情緒之影響；主要希望了解資源流失對憂鬱具有直接之影響性，或者需透過控制策略間接影響憂鬱；同時，透過年輕成人與老年人之比較，了解各種資源流失的影響途徑以及各種控制策略對憂鬱的影響是否會受到個體所處發展階段的影響。 本研究採用問卷調查法，以台灣地區260名成人為對象，年輕成人組共132人(30-46歲，M=37.2歲)，老人組共128人(60-86歲，M=68.7歲)。施以「資源流失調查表」、「控制策略量表」及「貝氏憂鬱量表」，調查所得資料以描述性統計、單因子變異數分析、皮爾森積差相關及路徑分析等方法進行資料分析。 本研究之主要發現如下： 一、 物質資源流失不論在年輕成人或老年人，對於憂鬱均不具顯著預測力。 二、 在年輕成人組，家庭支持資源流失對憂鬱具最強的預測力，且透過直接的路徑影響憂鬱；能量資源流失則透過積極因應策略間接影響憂鬱，即能量資源流失越多者越少使用積極因應的策略，而增加了個人的憂鬱程度。 三、 在老人組，家庭支持資源流失會透過直接與間接兩種路徑影響憂鬱，即家庭支持資源流失越多者越少使用積極因應與降低要求兩種策略，進而影響個人的憂鬱程度；能量資源流失則是對憂鬱具直接的預測力。 四、 在控制策略對憂鬱的影響部分，積極因應策略不論在年輕成人與老人組均對憂鬱具顯著的預測力，使用越多積極因應策略則憂鬱程度越低；但降低要求策略僅在老人組才對憂鬱具顯著的預測力，且使用越多降低要求策略的老年人，憂鬱程度越高。 本文最後根據研究結果進行討論，並根據研究結果對年輕成人與老年人之心理衛生工作以及未來之研究方向提出建議。 / The purposes of this study were: (1) to investigate the influence of lost resources and control strategies for depression in young adult and old adult. Furthermore, to explore that the relation between lost resources and depression was direct or mediated by control strategies. (2) to find out whether the way that different kinds of lost resources and control strategies influence depression will be varied from different developmental stages or not. Subjects of 260 Adults in Taiwan (132 young adults and 128 old adults) were evaluated by the instruments, including resources evaluation scale, control strategy scale, and Beck Depression Items (BDI). The data were analyzed by descriptive statistics, one-way ANOVA, Pearson product-moment correlation, and path analysis. The main findings were as follows: 1. Losses of material resources could not predict depression in both age groups. 2. In young adults, losses of family support resources predict depression directly; but the relation between energy resources and depression was mediated by active coping strategy, which means the more energy resources lose, the less active coping strategies were used, and the more depression were reported. 3. In old adults, losses of family support resources predict depression directly and indirectly, which means the more family support resources lose, the less active coping and lowering aspiration strategies were used, and the more depression were reported. 4. As to the relation between control strategies and depression, active coping strategies could predict depression in both age groups, which means the subjects using more active coping strategies had less depression. Lowering aspiration strategies could predict depression only in old adults. In other words, the old adults using more lowering aspiration strategies had more depression. According to the findings, some suggestions for the mental health of young adults and old adults, as well as for further study were provided.

本研究主要採用資源保存理論的壓力模式來檢驗921地震發生兩年半後，災區居民的資源流失與因應行為對身心症狀的影響，並比較不同社區組織與族群在資源流失、因應行為及身心症狀上的差異本研究主要採用問卷調查法，研究對象為南投埔里鎮居民，有效樣本共354份。受測樣本的設計分為目前住在組合屋和目前住在自己家中以及原住民和非原住民。研究工具包括「創傷後壓力反應指標問卷」、「資源流失調查表」及「因應量表」。資料的處理以相關分析、路徑分析、階層回歸分析和單因子共變數分析為主。本研究結果發現如下：（1）資源流失與逃避式的因應均能預測災區居民的身心症狀，但資源流失對身心症狀的預測要大於逃避式因應，且在四種類型的資源中，以個人資源流失的預測力最強。（2）在不同社區組織的比較中，組合屋居民出現較多身心症狀和資源的流失，且個人資源的流失和逃避式因應均是預測其身心症狀的最強變項。（2）在不同族群的比較中，原住民族群與非原住民族群在身心症狀和資源流失上沒有明顯差異，但原住民族群報告較多逃避式的因應，且逃避式的因應是預測其身心症狀的最強變項。根據研究結果，本研究對地震後的復建提出以下幾點建議：（1）減緩災難後資源的流失並增加資源的獲得。（2）社區組織的介入。（3）增強原住民族群的因應行為。 關鍵字：921地震、資源流失、因應行為、組合屋、原住民 / This study used the Conservation of Resources stress model to examine the effects of resources loss and coping behavior on psychological/physical symptoms after the 921 earthquake. And compared with the differences of resources loss, coping behavior and psychological/physical symptoms in different community organizations and races. This study was conducted by questionnaire investigation. 354 participants living in Pu-Li Town completed the questionnaires. The design of samples was distinguished between living in Temporal houses and living in own houses, and aborigines and non-aborigines. The measurements applied in this study included "Posttraumatic Stress Reaction Index Questionnaire", "Resources Loss Inventory" and "Coping Scale". The obtained data was analyzed by Pearson product-moment correlation, path analysis, hierarchical multiple regression analysis and one-way ANCOVA. The results of this study included: (1) resources loss and avoidant coping could predict psychological/physical symptoms, but resource loss predicted psychological symptoms better than avoidant coping. Personal resources were the strongest predictor among four kinds of resources. (2) In different community organizations. Temporal house's residents reported more resources loss and psychological/physical symptoms. And personal resources and avoidant coping were the strongest predictors. (3) In different races, the level of resources loss and psychological/physical symptoms were no significant differences between aborigines and non-aborigines. But aborigines revealed more avoidant coping and avoidant coping was the strongest predictor. Based on the results, some suggestions to post-earthquake rehabilitation were included: (1) Acting to limit resources loss after disaster and increase resources gain. (2) Considering the intervention of community organization. (3) Enhancing aborigine's coping behavior. Keywords: 921 earthquake, resource loss, coping behavior. Temporal houses, aborigines

本論文在引介並評析德國社會學家諾爾紐曼（Elisabeth Noelle-Neumann）的「沉默 螺旋論」（the Theory of the Spiral of Silence ）。全文凡五萬餘字，共分六章 、廿三節，各章大要如次： 第一章，緒論：說明本研究動機，臚列研究問題，並略述研究方法和限制。 第二章，螺旋論：介紹此理論的概念和變項，在民意、傳播與社會理論領域所衍生的 假設及主要代表模式；界定應用範圍並依理論特質予以定位；摘要諾氏檢驗此理論所 作的研究。 第三章，沉默螺旋論溯源：據諾氏對此理論由來的說明並藉墨頓（R.K.Merton）研究 社會學理論史的方法，來追溯螺旋論的源流。 第四章，沉默螺旋之沉默與迴響：摘要其他學者所作的有關研究；分別述析此理論引 起的共鳴、所面臨的挑戰以及諾氏的回應。 第五章，沉默螺旋「典範」：簡介孔思（Thomass Kunn）的自然科學沿革結構；比較沉默螺旋論發展歷程與此結構之異同；沉默螺旋論 蔚為典範之理由。 第六章，結論：以科學哲學的角度總評沉默螺旋論之得失；建議未來研究的方向。

目的：基於初診斷乳癌患者的心理沮喪反應存在個別差異性之假設，本研究旨在探討乳癌患者的心理沮喪發展軌跡及其與資源變化、因應風格之間的關係，並採用動態性的壓力調適觀點來說明影響個體間發展差異與個人內變化之因素。三個主要的目的為（1）初診斷乳癌患者是否具有不同的心理沮喪發展軌跡？（2）隨時序變化的資源變化與因應風格可否區辨不同的軌跡組別；以及（3）不同軌跡組別的資源變化與因應風格對其心理沮喪之影響是否不同？ 方法： 本研究採用貫時性的研究設計，共收錄200名初診斷乳癌患者。患者於診斷後的手術前一天進行評估，並於術後一個月、術後四個月、術後七個月及術後一年進行後續的追蹤。每一點的心理沮喪分數採用中文的醫院版焦慮與憂鬱量表（HADS）來測量，追蹤時間點的資源變化與癌症因應風格之分數，分別是以修編的資源改變量表（資源流失與資源獲得）與台灣版癌症心理調適量表（Mini-MAC）進行評估。 結果：潛在類別成長模式的結果顯示，相較於過去的研究，心理沮喪的變化軌跡可區辨出「韌性組」、「復原組」、「晚發組」及「慢性組」。潛在成長曲線模式的分析顯示，相較於其他三組，「韌性組」的壓力因應特性為：診斷之後維持在低資源流失、較低的初始AP，以及較低的CA成長率；相較於「韌性組」，「復原組」還具有下降較慢的FS；「晚發組」與「慢性組」又比前兩組具有更高的初始HH與較高的AP成長率，而「慢性組」比起其他三組在診斷初期具有最高的資源流失、最高的HH以及最低的FS。階層線性模式的分析顯示，四組之中的資源流失與因應風格皆可預測心理沮喪，作用的差異之處主要出現在「慢性組」的資源獲得與CA具有減緩心理沮喪之效果，以及各組之內的預測因子不同。 結論：本研究支持罹癌後的壓力反應具有個別差異性，並且指出乳癌患者的心理沮喪反應具有四種不同的發展型態。本研究也強調於連續變化的向度中考量不同的心理沮喪發展軌跡及其相關的壓力調適因子亦具有時序變化之重要性。有關的理論與實務意涵將於後作進一步地討論。 / Objectives: This study assumed the psychological distress of newly-diagnosed breast cancer (BC) patients existed the entities of the individual difference, so this study examined distinct development trajectories of psychological distress amongst BC patients and their relationship with resource changes and coping styles, and adopted a dynamic stress-coping perspective to shed light on the factors that contribute to the diversity of inter-individual development and intra-individual change. The three major purposes were (1) to determine if there are distinct development trajectories of psychological distress amongst newly-diagnosis BC patients; (2) to test whether time-varying resource changes and coping styles can distinguish the trajectory groups; (3) to explore whether the effect of time-varying resource changes and coping styles on psychological distress differ within each trajectories group. Methods: A longitudinal reasarch study of 200 newly-diagnosed BC patients was recruited and participants were assessed at the day before surgery, and again at the 1-month, 4-month, 7-month and 1-year post-surgery follow-ups. Psychological distress was measured at the five time-points using the Chinese version of Hospital Anxiety and Depression Scale (HADS). Resource changes and cancer-specific coping were assessed at all follow-ups using the revised Resource Change Scale and the the Chinese version of Mini-MAC Scale, respectively. Results: Latent Class Growth Analysis (LCGA) identified four latent classes of BC patients with distinct developmental trajectories of psychological distress - resilience, recovery, late onset and chronic dysfunction. Latent Growth Curve Model (LGM) revealed that the stress-coping properties of the resilience group featured a stabilized lower level of resource loss after diagnosis, a lower level of initial AP-coping and a lower growth rate of CA-coping when compared with the others. The recovery group was more likely to have a lower decrease of FS-coping than the resilience group. Moreover, the late onset group and the chronic dysfunction group were more likely to have a higher level of initial HH-coping and a higher increase in AP-coping, and the chronic dysfunction group was characterized by the highest level of initial resource loss and HH-coping, and the lowest level of initial FS-coping compared with the other groups. The Hierarchical Linear Model (HLM) indicated that resource loss and use of coping styles could significantly predict levels of psychological distress in each trajectory group. The major differences that appeared were in the positive effect of resource gain and use of CA-coping on decreasing distress symptoms amongst people in the chronic dysfunction group, as well as in the different predictors that were found in each trajectory group. Conclusions: The present study shows that there are individual differences in cancer-specific stress responses and outlines four different developmental patterns of psychological distress amongst newly-diagnosed Taiwanese BC patients. This study also stressed the importance of considering time-serial continuity of distinct developmental trajectories with regards to psychological distress as well as the related stress-coping factors which also varies with time. Further theoretical and practical implications are discussed in depth in the content of the study.

在環境變遷劇烈的時代，改善流程、發展新商品、研發新技術已經無法讓企業在穩操勝算。近年來，企業開始關注商業模式之價值。但是，過往的商業模式創新多為組合式，但是對於複合商業模式卻所知有限。本論文分析出版業商業模式的複合創新過程，了解傳統產業如何藉由商業模式而轉型。本文以全球最大的出版公司培生為研究對象，分析培生是如何策劃其複合商業模式，於2000年到2013年間啟動四種商業模式之創新。本文發現，商業模式必須透過資源不斷的流動，引導其實驗性交換方能產生複合的效應。觀念上，本論文提出如何以資源流的方式來分析商業模式的複合效應。實務上，本研究指出複合商業模式的形成原來不是以混合或組合不同的商業模式進行；而是必須創造資源的綜效，才能有效的讓新與舊的商業模式產生「複合」的效果，提供創新的解決方案，完成企業轉型的任務。 / In this rapid changing environment, improving work processes, developing new products, innovate new technologies may not secure firms’ success. In recent years, firms begin to pay attention to the value of business model. However, our understanding of business model innovation is limited to the combinational form and the hybrid form of business model is less known. This thesis examines the innovation process of hybrid business model within publishing industry, and understands how a traditional industry could undertake transformation via business model renewal. This study examines Pearson Publishing, which is the world’s largest publisher at the time, and analyzes how Pearson strategized its hybrid business model while launching four types of business model innovation during 2000-2013. The findings indicate that business model must initiate constant flow of resources, guiding its experimental exchange so as to create hybrid effects. Conceptually, this thesis suggests how to examine business models’ hybrid effects through patterns of resource flow. Practically, this research warns that the shaping of hybrid business model may not simply blend or combine two different business models. It requires us to create some sort of synergy among resources so as to generate some kind of ‘hybrid’ effect between the old business model and the new business model, resulting in innovative solutions and achieving the mission of corporate transformation.

本文以「彝族的源流史詩」做為研究對象，透過這個研究，然後更進一步重新省視「彝族」能否歸類為一個「民族」的民族理論上的根本概念。 一、Approche: 文獻大彙整與地圖套疊 源流史詩，內容著重在神話、英雄、族源、遷徙、祭祀等等，其內容非娛樂性質，更因演唱的場域（年節祭祀、喪禮）而有其莊嚴性，也能得到群體的認同。本論文選用源流史詩文本來觀察與解釋彝族，就是基於相同民族應該會有共同的文本，產生共同的感受，包括「創世」的哲學觀、「族源」的歷史認同、「祭祀」的宗教經驗。 首先，從零散文獻裡整理出108篇的文本，並加以體系化。這種體系化，對於目前的民族學/人類學的田野觀察，或文學史/民族史的整體敘述，都是更為宏觀的整合。其次，本論文共繪製21張地圖，並歸納三種套疊形式，讓史詩文本的呈現，多了一項「空間」的概念，製造與彝族的「語言」和「支系」相遇的「空間」，讓我們有機會可以在空間中尋找三者關係的意義，這是前人研究上未能釐清的概念。 三個物件套疊圖：分別是「彝族支系VS六語別VS創世史詩分佈圖」、「彝族支系VS六語別VS創世史詩三大敘事系統分佈圖」、「彝族族源史詩VS六語別VS六祖分支分佈圖」。我們可以看到北部彝語、東部彝語的作品、語言、支系三者可以重疊，但在雲南這三者套疊後，顯得凌亂無法重疊。造成三張圖無法套疊，支系的複雜應該是主因，反映出作品、語言的歸屬問題，而這個問題其實就是本論文想探討的彝族究竟是「一個民族有多個支系」，還是「一個民族集團有多個民族」？ 二、源流史詩的價值與意義 源流史詩包括創世史詩、族源史詩、祭祀史詩三種。它們都反映出彝族祖靈崇拜的宗教根底，也跟民族史緊扣相連。本論文依據108篇的源流史詩作品，做全面性體系化的整理。 （一）創世史詩分成三大敘事系統 本文以自創「情節板塊」的單位來分析39篇創世史詩文本，據此，劃分三個具有特色的敘事的傳統：四川的勒俄特衣系統、貴州的宇宙生成變化系統、雲南的換人種系統。在彝族的多元敘事裡，看到許多不一樣的風格與特色，對一個民族而言，要同時具備所有的特色，誠屬困難。創世史詩的三種敘事系統，可以推論，彝族至少可以再區分三個不同的民族。 （二）族源史詩是以家族史為中心 彝族族源史詩是建立在彝族因父子連名制度而形成的譜系基礎上，由畢摩編纂記錄而產生的作品。整理確定的21篇的族源史詩，集中分佈在貴州畢節與雲南武定。族源史詩以六祖分支故事為核心，在雲南可能受到傳播的影響，故事不夠完整而呈現凌亂的狀況。從集中發展的角度來看，篤慕與六祖分支的故事，是東部彝語區獨有的文本。本文以當代7本彝族史著作來檢驗，可以看出「篤慕與六祖」已經脫離「傳說」而蛻變成「歷史」的一部份。 （三）祭祀長詩充分展現祖靈信仰 彝族宗教類的典籍文獻的重心是在祭經，祭經的內容以祭祀為主，祭祀長詩即是祭經的內容。全面整理後，確定有64篇的祭祀長詩，其中「指路經」文本佔多數，共有36篇。本文試圖從「祖靈觀」、「喪禮葬儀」、「祭祀」三個面向來看各語別彝族之間的差異性？筆者認為，靈魂不滅的觀念是全族所共有的，返祖意識北部彝語區最明顯，東部彝語區只有部分地方有，其他彝語區的返祖意識幾乎沒有，但是從部分儀式內容來看，還保留返祖意識的痕跡。 三、「彝族」傾向為由「多民族」組成的一個「民族集團」 創世史詩的三套疊地圖，證明彝族的支系與語言的關係混亂，因此作品是無法和支系對應。其中最複雜的地區在雲南，北部彝語的四川與東部彝語的貴州，還能產生對應的關係。 族源史詩的三套疊地圖的案例，卻是作品與支系與語言可以三者對應。檢驗結果，可以對應的關係是在東部彝語區的諾蘇、納蘇支系的彝族，其他語別區並沒有族源史詩作品，進而提出該支系已發展為彝族的主體支系，其家族史也成為彝族民族史的主要依據。 祭祀長詩則是在時間的觀念中去釐清彝族的歷史認同記憶，透過「父子連名」與「指路經」的連結，以及祖靈信仰的宗教觀，藉由畢摩的穿針引線，彝族的支系們似乎又可以在「宗教」的影響下，連結在一起。 源流史詩展現民族的歷史觀，足以反映及代表民族的思維，因此源流史詩可以說是文學史與民族史交集下的結晶。因此，筆者將「源流史詩」做為檢驗「彝族」的一種標準。經過這麼多層的討論後，證據是傾向「彝族」是「由多民族組成的一個民族集團」而非「擁有眾多支系的一個民族」。這一個結論，可以讓我們重新拿來檢驗現有的關於「彝族」的「民族史」與「文學史」，同時可以用來檢驗「彝族民族識別」之後的「彝族認同」過程。 / The focus of the thesis is on the “epics of Yi’s origin” By studying them, we may have a closer examination of whether the Yi can be categorized as one “ethnos.” A. The approach: Compiling documents and putting maps together The contents of an ethnos’ epics of origin are mainly legends, heroes, ethnic origin, immigration and ancestor veneration, which are not entertaining. The occasions to chant the epics, such as seasonal worshiping and funerals, make the epics solemn. That lets a group of people identify themselves with their own epics. The thesis observes and explains Yi via its epics of origin since people of a same ethnos are supposed to have the same texts which make them feel the same. The texts include the philosophy view of “creation,” identification with the history of one’s “ethnic origin,” and religious experience of “ancestor veneration.” First, I reorganized 108 epics out of scattered documents and systemize them. Both for ethnological or anthropologic field observations and for the overall description of an ethnos’ history of literature or ethnohistory, the systemization is of broader consolidation. Second, the thesis produces 21 maps and puts them together in three map overlay modes. That adds the concept of “space” to the presentation of the epics and creates the “space” in which Yi’s “language varieties” and “branches” can meet, letting us able to search for the meanings of the relationships among the three – epics, language varieties, and branches – in the space. These are what the forerunners on the study haven’t given any definition for. The three map overlay modes are “Yi’s branches vs six language varieties vs distribution of Yi’s epics of creation,” “Yi’s branches vs six language varieties vs distribution of three main narrative systems of Yi’s epics of creation,” and “Yi’s epics of ethnic origin vs six language varieties vs distribution of the branches from the six forefathers.” We can see the distributions of the epics, language varieties and branches of Northern Yi and Eastern Yi match. But in Yunnan, the result of map overlay appears in a state of disarray. The main cause may be Yi’s branches in Yunnan are complicated, which underlines the belonging issues in the epics and language varieties. Actually, these issues are something the thesis wants to explore to find out if Yi is “an ethnos with many branches” or “an ethnic group made up of several ethnos.” B. The values of the epics of Yi’s origin and history: The epics of Yi’s origin and history can be categorized into epics of creation, epics of ethnic origin, and epics for ancestor veneration. All of them reflect Yi’s religion based on worshiping ancestral spirits and also connect closely with the history of Yi. The thesis tries to study 108 epics of Yi’s origin systematically. (a) Yi’s epics of creation can be divided into three narrative systems. With the self-made “scenario plates” units, I analyze 39 epics of creation and categorize them into three narrative systems – the Lewo Teyi System in Sichuan, the System of the Birth and Changes of the Universe in Guezhou, and the System of Changing Human Races in Yunnan. In Yi’s multi narrative systems, we can see many different styles and features. It’s very rare for an ethnos to have all of the characteristics. Thus, we can conclude that Yi can at least be divided into three different ethnos. (b) Yi’s epics of ethnic origin are centered on family histories. Yi’s epics of ethnic origin which are based on Yi’s family pedigrees built on the patronymic linkage naming system are recorded and edited by bimos. There are 21 well-organized epics of ethnic origin which mainly distribute in Bijie, Guezhou and Wuding, Yunnan. The core of the epics is the branching story of the six ancestries. In Yunnan, the story is not complete and also in a state of disarray. It might be caused by the communication factor. In terms of centralized development, the story of Dumu and the branching of the six ancestries is exclusive in the Eastern Yi region. The thesis explores seven contemporary works on Yi’s history and finds out that “Dumu and Yi’s six forefathers” has departed from Yi’s “legendry” and transformed into part of Yi’s “history.” (c) Long poetry for ancestor veneration sufficiently presents Yi’s beliefs of ancestral spirits. A big chunk of Yi’s ancient religious books are those for remembering the dead whose contents are mainly expressing veneration in the form of long poetry. After reorganization, there are 64 long poems for expressing veneration and most of them (36 in total) are the chi lu ching, scripture of leading the road. The thesis tries to find the differences among the groups of Yi’s language varieties in the aspects of the “concept of ancestral spirits,” “funerary and burial customs,” and “ancestor veneration.” I think that the concept of the immortal soul is prevailing among the Yi. The idea of returning to the ancestry is particularly obvious in the Northern Yi region and can be found in part of the Eastern Yi region. The idea is hardly found in other Yi regions but the traces of the idea are left in part of the rites there. C. Yi is more like an “ethnic group” made up of “several ethnos.” The three sets of overlaid maps of Yi’s epics of creation prove the relationships among Yi’s branches and language varieties are in a state of disarray, causing the epics not really match with the branches. The most complicated area is Yunnan. On the other hand, the epics and branches have some sort of correlation in Sichuan of Northern Yi and Guezhou of Eastern Yi. As for Yi’s epics of ethnic origin, the three sets of overlaid maps show that the epics, branches, and language varieties are related. The situation can be seen in Nori and Nasu groups of Eastern Yi. However, there isn’t any epic of ethnic origin in other language variety regions. Thus I assume Nori and Nasu groups have become main groups of Yi and their family histories have thus become important parts of Yi’s ethnohistory. Long poetry for ancestor veneration aims to clarify the common historical memories of the Yi in terms of the concept of time. Via the linking of the patronymic linkage naming system and the chi lu ching, based on the religious concept of ancestral spirits, and with the help of bimos, Yi’s branches seem to connect together under the influence of “religion.” An ethnos’ epics of origin demonstrate the historical view of the ethnos and represent the thoughts of the ethnos. Therefore, epics of origin of an ethnos can be regarded as something bred by the ethnos’ history of literature and its ethnohistory. Thus, I use “epics of ethnic origin and history” as a criterion to explore “Yi.” Through multi analyses, it is obvious that Yi is “an ethnic group made up of several ethnos” rather than “an ethnos with many branches.” This conclusion can be used to re-examine the existing issues on Yi’s ethnohistory and its history of literature and to review the ethnic identification process of the Yi after Yi was certified as an ethnos.