University of Macau / Institute of Chinese Medical Sciences

京都大学 / 0048 / 新制・課程博士 / 博士(工学) / 甲第19990号 / 工博第4234号 / 新制||工||1655(附属図書館) / 33086 / 京都大学大学院工学研究科建築学専攻 / (主査)教授 髙田 光雄, 教授 三浦 研, 教授 古阪 秀三 / 学位規則第4条第1項該当 / Doctor of Philosophy (Engineering) / Kyoto University / DFAM

本論文凡六章，約陸萬伍仟字。 第一章：緒論。闡述世說新語時代背景，作者劉義慶生平事略與世說新語對於研究人 物品鑒之價值。 第二章：人物品鑒之淵源與發展。分為三節。闡述人物品鑒之歷史背景，漢以前與漢 末魏晉之世人物品鑒。 第三章：世說新語人物品鑒態度與標準。分為兩節。闡述世說新語所載之人物品鑒態 度與標準。 第四章：世說新語人物品鑒之格式。分為兩節。闡述世說新語所載人物品鑒之格式。 第五章：世說新語人物品鑒論。分為兩節。世說新語所載之各類、各期、各地之人物 論與人物品鑒方法論。 第六章：結論。

隨著科技日新月異的快速演進，在這資訊科技爆炸性發展的當代社會，傳播科技提供世人許多日常生活中的便利性，然於此同時，亦促發諸多舊有之犯罪態樣因不當濫用傳播科技，而產生新型態之蛻變。近年來，個人與性相關的私密影片照片，在未經當事人同意的狀況下而遭到外流的事件頻傳，此種犯罪態樣在全球氾濫的程度，已然引起各國關注。 　　這種被稱為「未得同意散布性私密影像」（Non-Consensual Pornography，NCP），亦常被泛稱為「復仇式色情」（Revenge Porn）的新興犯罪態樣，被害人多以女性為主，且經常係發生於親密伴侶在彼此關係破裂後，遭持有影像之一方用以威脅、恫嚇，或進而散布以造成傷害之手段，尤其結合網際網路複製便利、快速傳播及高度匿名等特質，往往會對於被害人造成其隱私、人格、就學就業等人際關係之破壞，更因資訊一旦經上傳於網路即難以完全移除，故此種犯罪行為實會對被害人身心造成深遠、長久且難以挽回的創害。 　　本文期欲探討「未得同意散布性私密影像」行為，此種犯罪類型在我國有何態樣及其氾濫程度，又我國刑事司法政策對此如何評價。此外，國際立法趨勢又如何防治此種因新傳播科技所衍伸之新興犯罪態樣。故本文於第二章先透過蒐整分析國內外相關新聞資料、學術文獻，以爬梳、探究此一新興之犯罪態樣在國際社會間之發展脈絡及其定義，並蓋覽此一犯罪態樣呈現於各國統計資訊中之盛行趨勢，以及其以女性為主要被害族群之特質，探究社會文化中之厭女文化（Misogyny）惡性因果循環，而此種顯著之性別暴力問題。 　　進而於第三章中，本文首先將「未得同意散佈性私密影像」予以類型化分為「影像取得階段」、「藉以恐嚇階段」及「實行散布階段」等三種層面，並分別討論我國現行相關法制在其中之適用與司法判決實務現況，進而，剖析現行法益保護之紊亂，以及相關法律適用之錯誤與困境。 　　有鑑於前揭我國現行法制度之諸般問題，本文於第四章以「比較法分析」為基礎，探究國際社會對此新興犯罪態樣之立／修法趨勢，並分別爰引英國、加拿大、菲律賓及日本等四國之立法先例，探究並闡述各國將「未得同意散佈性私密影像」行為予以罪刑化（criminalize）之保護法益、構成要件與罪責，以及其他對於被害人之保護性措施。 　　透過前述國外立法先例之引介及分析，本文進而摘整其中值得我國參考借鏡之處，於第五章提出我國未來刑事立法及防治政策之相關建議，期能做為我國整體制度改革之楔子。 中文關鍵字：裸照外流、未得同意散布性私密影像、復仇式色情、散布猥褻物品、性隱私權 外文關鍵字：Non-Consensual Pornography、Revenge Porn、Intimate Sexual Images、Privacy

付記する学位プログラム名: グローバル生存学大学院連携プログラム / 京都大学 / 0048 / 新制・課程博士 / 博士(農学) / 甲第22850号 / 農博第2433号 / 新制||農||1082(附属図書館) / 学位論文||R2||N5310(農学部図書室) / 京都大学大学院農学研究科生物資源経済学専攻 / (主査)准教授 伊庭 治彦, 教授 秋津 元輝, 教授 辻村 英之 / 学位規則第4条第1項該当 / Doctor of Agricultural Science / Kyoto University / DFAM

「人觀」注重「人」與「社會」、「自然」與「自我」之間的互動關係，以及依據不同脈絡下，如何思考「人」的意義與定位，進以建構「社會人」、「自然人」或「自由人」命題，形成「人觀」的理論體系。當中特別凸顯「人」所具道德、藝術、宗教、文化的多向度事實，注重諸向度間的相互作用，抉發「人」於此關係迴環下呈現的「形象」蘊涵，依此可作為體現人物豐富生命義蘊的方法。 　　在儒家「人觀」視域下，「好學進德」的顏回形象，可視作「君子之學」典範，豁顯「仁」「禮」修身的「具體實踐」內涵。《莊子》則建構「心齋坐忘」的「體道」顏回形象，內容多與「至人」身心修養和主體轉化相關，故顏回實為深入莊子「人觀」的「思想符號」。漢代揚雄、王充依「用氣言性」態度，創構「氣化大賢」的顏回形象，由是發展出「潛心學聖未至」的說法，又用「未達一間」詮釋孔顏聖賢位階之分，甚至將顏回短命早亡視作「性善命凶」、「以才自殺」的必然結果。魏晉南朝綰合「玄理思辨」與「人物品鑒」，如講求天資、智愚、識量、言語的觀人識鑒情境，對照「本末」、「形神」、「言意」概念的玄學《論語》詮釋，反映出會通儒道、玄化孔顏的聖賢觀，故有「玄化顏回」的特殊形象面目。就「玄化顏回」現象的實踐面觀，如黃憲「顏子復生」或謝尚「年少一坐之顏回」稱譽，背後便以「淵粹玄遠」、「天才神悟」的顏回形象為品鑒依據。待及唐宋，退之、習之、伊川皆據《中庸》、《易傳》立義，闡發「體道學聖」的顏回形象命題和「聖學」理論。如濂溪將「顏回之學」提升至「體天明誠」的「證體」超越層次。「顏學」與「顏樂」互相包含，「聖學」踐履以「學顏回」、「求至樂」為目標。明道則匯流「識仁」與「觀氣象」命題，塑造「體之而樂，反身而誠」的顏回形象，發揚濂溪「尋顏樂」的體道美學與聖賢觀，「體道」即含「樂道」，更是「觀聖人氣象」和「觀天地生物氣象」前提，也是探討明道孔顏觀的關鍵線索。 　　要之，本文認為，顏回「好學進德」、「心齋坐忘」、「氣化」、「玄化」、「樂道」、「學聖」諸「形象」，彼此相互作用與轉化之際，組織成儒道「人觀」體系圖像的運行圓周，「形象」與「人觀」猶如珠網牽連相即的共生關係。依此脈絡，不管是如詩劇美趣的玄化顏回觀到向上超拔的理學「體天樂道」顏回觀，當中包含身體與社會間的關係互動，名教與自然間的調和抗爭，道德相與超道德相的工夫分際，都是學者試圖還原與建構顏回形象的珍貴線索。故本文所論，實與採取「類型化」或概念結構理解模式的顏回形象研究有別，望藉此對顏回於儒道思想、身體觀、工夫論及人物品鑒學具有的關鍵意義，提出不同的理解視域和詮釋路徑。 / The “idea of the person” is a concept that centers on the interrelationship between “man” and his interaction with “society” and “the self” and its relation to “nature”. Different philosophical thought systems have differing definitions of “man”`, and use their specific definition of “man” as a basis for the development of their unique concepts of “man in society” and “natural man” or “free man”. These concepts together construct the philosophical system for the “idea of the person”. These philosophical systems place a strong emphasis on the interaction between virtue, art, religion, culture and the multiple aspects of man’s existence. Through the interaction between these different aspects of life, thus emerges the significance of the classical “images” or paradigms that serve as a concrete example of how these concepts are used in life. In the Confucian “idea of the person” the “virtue through learning” portrayal of Yanhui conveys the Confucian paradigm of “learning to be a man of noble character” and through this it can be known that Yanhui in the Confucian tradition is portrayed as a concrete personification of the cultivation of the self through “ren” and “li”. In Zhuang zi ,Yanhui is portrayed as the model of Zhuang zi’s “purification of the mind” and having done so portrays Yanhui as an exemplar of the Zhuang zi’s”the perfect person”. Through this it can be known that Zhuang zi uses Yanhui as a symbol for the “idea of the person”, thus highlighting the fact that the image of Yanhui is deeply engrained in the symbolism contained in Zhuang zi, During the Han dynasty, Yang Xiong and Wang Chong’s thought incorporated “qi” and used “qi” in particular in describing “nature”. In light of this, thus developing the idea of using “qi” to describe the image of Yanhui, as being the paradigm for the man of virtue. They also gave commentary and description of the difference between the levels of Confucius and Yanhui, describing Yanhui as having a”partial actualization of sagelypotential” and being ”slightly lower than a sage”. Lastly viewing Yanhui’s early death as the eventual result of a man having a “good nature but bad fate” and his practice of “self sacrifice”. During the Han dynasty Yang Xiong and Wang Chong’s usage of “qi” in describing “nature” thus developing the idea of using “qi” to describe the image of Yanhui as the paradigm for the man of virtue. They also gave commentary and description of the difference between the levels of Confucius and Yanhui, describing Yanhui as having a”partial actualization of sagely potential” and being “slightly lower than a sage”. Lastly viewing Yanhui’s early death as the eventual result of a man having a “good nature but bad fate”and “self-sacrifice”. The WeiJin and Southern Dynasty philosophers combined “Speculative Mystical Philosophy”with the “Examination of the character of cultural Figures”. They used natural endowment, wisdom/ignorance, capacity to use one’s abilities and language to analyze a historical figure. Also using these idea in concert with ideas such as: “beginning/end”, “Form/Spirit” and “language/meaning” , which then formed the essential concepts used in Xuan Xue’s commentary on The Analects. In using Daoist concepts to comment on The Analects, they combined Confucian and Daoist thought and through this mergence, the images of Confucuis and became mystified and through this creating the “Mystical Yan Hui」portrayal of Yanhui. The practical aspect of the “Mystical Yan Hui” is portrayed in the praise given to Huang Hui and Xie Xiang. Huang Hui was praised as being “Yanhui Resurrected” and Xie Xiang was said to be a “young Yanhui”, using the “mystical” and “gifted student” Yanhui as the basus for the praise given to these two philosophers. During the Tang and Song dynasties the philosopher Yi Chuan used The Doctrine of the mean and Yi Zhuan to develop the philosophical treatise for the “Practice of Dao and learning to be a sage”, and in this treatise thus using the image of Yanhui to signify these concepts. He then used this treatise to develop the “Learning to be a sage” philosophical system. For example, Lian xi elevated the idea of “The learning of Yanhui” to “actualizing the way of heaven in the self”, giving the image of Yanhui a transcendental aspect which can be specifically seen in Yi Chuan ’s concept of the “actualizing the essence of all”. Thus in his philosophy he merged the ideas of the “learning of Yanhui” and the “contentment of Yanhui” and used them both in concert, making the “learning of Yanhui” and the “pursuit of contentment” the goals of one who seek to learn to be a sage. Ming Dao used the topics of “understanding ren” and “observation of the disposition of the sages ”, two ideas that in antiquity are associated with Yanhui, to construct his image of Yanhui. He portrays Yanhui as the paradigm of “using practice to find contentment, internalize this practice and actualizing virtue”. Thus developing Lian xi’s “pursuing the contentment possessed by Yanhui” and its aesthetic description of the practice of dao and the concept of the sage and the man of virtue. In his thought, the “learning of Yanhui” encompasses the “Dao of contentment” and serves as the basis for the “observation of the disposition of the sages” and “observing the qi of heaven, earth and all things” , which serves as the quintessence of Ming Dao's treatise on Confucius and Yanhui. “Virtue through learning”, “purification of the mind”, “qi approach” ,“mystical approach” , “dao of contentment”, “Learning to be a sage” are the major portrayals of Yanhui. Through the inter use and melding of these ideals they became the structure of the Confucian “idea of the person” , thus melding the relationship between “image” and the “idea of the person”. From the artistic and mystical Yanhui to the transcendental "actualization of heaven and contentment in Dao" Yanhui of the li xue philosophers and in between, all conceptions of Yanhui incorporate a few major themes: the body and its interaction with society, the harmonizing of the relationship between ethics and nature , the differentiation between the practice of virtue and transcendental virtue . These are all the attempts of philosophers to construct the importance of the image of Yanhui. Therefore this paper discusses the difference between the historical Yanhui and the conceptualized Yanhui portrayal in the hopes of offering a new research direction and a deeper understanding of Yanhui's role in Confucian and Daoist thought, philosophical treatises on the body, treatises on practice and the character analyses of ancient figures.

台灣在蘭花產業上扮演關鍵地位，近年來受到許多已開發國家消費者喜好，再加上蘭花高經濟價值特性，使得近年來許多國家業者紛紛投入生產，影響台灣業者原有的市場，更加上台灣蘭花業者以往對於智慧財產的不重視，許多優良品種缺乏專利或品種權保護，而紛紛遭受國外竊取流失，對於智慧財產權的管理及應用，也缺乏一套完整的方法論，來體現智慧財產的價值。本研究企圖以周延鵬老師所提出之「智慧資源規劃」方法論，並針對主要蘭花市場國家，包括美國、歐盟、日本、台灣，分別以產業結構（產業面）、各國植物品種保護制度（法規面）和業者實地訪談（市場面）所遭遇之現況及面臨之問題進行分析。針對三構面的分析結果，本研究提出「蘭花產業智慧資源規劃模型」，以蘭花產業結構、智慧財產群集與組合、企業營運機能作為整體模型之基礎，並以該基礎架構進行蘭花產業商業模式設計，以產業整合、品種權佈局、產品組合和智慧財產之交易與行銷進行設計，最後再以資訊網路平台將各段之資訊進行分析及流通，配合組織營運規劃，使公司能藉由本論文所提出之智慧資源規劃模型，加強於全球之競爭力。 / Taiwan acted as a crucial role in the worldwide orchid industry these years. Orchids become more popular in many countries and the high economic value attracts lots of the companies to involve in. The ignorance and depreciation of intellectual property in the past cause that many unprotected plant varieties were copied by foreign industries without licensing. Moreover, the lacks of IP management methodology make it difficult to embody the value of orchid intellectual property. This thesis aims to offer some possible solutions for the dilemma of Taiwan orchid industries in a way of “Intelligence Resources Planning (IPR),” proposed by Yen Pong Jou. The analysis will begin with the comparisons of some major countries of orchid industry, including the U.S., Europe, Japan and Taiwan, from their industrial structure, legal regulation concerning plant patent protections and interviews with industries. Following the situation and difficulties observed, this thesis proposes an ”Intelligence Resources Planning in Orchid Industry Model.” The model is design on the base of industrial structure, intellectual property combinations and business management mechanism, including integration of industry, IP strategy of plant variety in different countries, product combinations, and IP marketing and trades. This information will be circulated and analyzed through an internet platform. Through the information sharing, the model aims to enhance Taiwan orchid industry’s competitiveness in the global market.

3D列印技術最早可以被追溯到18世紀，直到2012年英國經濟學人期刊表示3D列印技術將引爆第三次工業革命後，全球各國與產業界更加投入於此。直至今日，世界智慧財產權組織(WIPO)於2015年公布的《世界智慧財產報告》仍將3D列印列為三大前鋒技術之一，Gartner在2016年所提出之年度預測中，亦表示3D列印在2017年仍是最重要之技術之一，本文研究發現其具備設計靈活、材料多樣、一體成型、以及材料節省等特性，在技術與設備逐漸成熟、價格降低等因素下，業界已將其運用在產品製造的各個階段－設計、製造、銷售、與維修階段，且根據研究許多企業亦對於3D列印抱持正面、積極之態度，可見3D列印技術之價值。本文因此以3D列印技術為對象討論，並討論所涉及之著作權議題。 本文觀察到在3D列印中有兩個值得關注的部分，首先，由於其可使用多種材料製作多樣列印成品，當中包括了實用性物品之設計，即兼具藝術性與實用性之創作，會產生是否可受著作權保護之疑問，以及不同於純藝術之創作，為避免給予保護後將逾越著作權之立法精神，是否需要適用額外之著作權保護要件之問題；其次，由於3D列印在製造過程中，可分為建模階段、列印階段，當中涉及空間轉換之情形，因此會產生我國著作權法上如何評價此議題之疑問，本文針對以上兩部分進行研究，透過我國與美國實務與學說見解，分析與提出建議。 根據我國著作權法之規範，本文認為我國著作權法在圖形著作與美術著作中係有兼具實用性與藝術性之創作類型存在，惟過去我國實務在美術著作僅以「手工」、「一品製作」之「美術工藝品」，本文認為專利法與著作權法並非互斥，有雙重保護之可能下，應揚棄「手工」、「一品製作」要件，縱使獲得設計專利保護、或屬於「機械」、「大量製造」之工業設計，亦可獲得著作權保護，因此本文建議修正「美術工藝品」用語為「應用美術」。接著是否需額外著作權保護要件上，本文發現我國判決曾引用美國著作權法之實用性原則之內涵，同時研究後認為在美國Star Athletica, LLC v. Varsity Brands, Inc.案後，統一適用步驟與標準，解決以往美國實務與學說所產生之矛盾與爭議，建議我國可以修法引進實用性原則，便於實務操作、判斷。 在著作空間轉換議題，主要爭議是來自於立法沿革，目前實務、主管機關與學說見解共識在於著作於平面轉立體時，並非一概屬於實施行為，而不受著作權規範。實務、主管機關表示需視「立體物實際展現之內容」判斷為重製、改作、或實施，對此學說有不同意見，主要爭議在於考量因素與實施意義認定之差異，本文研究後提出著作空間轉換模型，以利實務判斷，並認為立體轉為平面亦可以同理判斷。 最後，在3D列印之CAD檔案與列印成品可著作性上，本文認為最主要的問題除了實用性原則外，尚包括原創性部分，原創性之判斷會受到不同創作方式影響，但仍有受到著作權保護之可能。在實用性原則部分，Star Athletica, LLC v. Varsity Brands, Inc.案最高法院所提出標準相較以往更為寬鬆，本文認為若採取此見解，將會更容易取得著作權保護，對於3D列印創作人較為有利。 / 3D printing can be traced back to the 18th century at the earliest time. After The Economist Journal said 3D printing is one of important breakthroughs leading to the factory of the future and digital manufacturing, amount to the third industrial revolution in 2012, countries and industries around the world paid more attention on it. Until now, the World Intellectual Property Organization (WIPO) published new WIPO report in 2015 and shows three frontier technologies that hold the potential to boost future economic growth are 3D printing, nanotechnology and robotics. In Gartner’s 2017 annual predictions about the future of 3D printing, Gartner also said that 3D printing is still one of the most important technologies. This thesis finds that 3D printing has the characteristics of flexible design, diversified materials, production in one-step and products without cost penalties in manufacturing, and so on. As the technology and equipment gradually mature and price decreases, the industry has applied 3D printing to various stages of producing- design, manufacturing, distribution, and after-sale service. According to the studies that many companies also have a positive attitude towards 3D printing. For the above reasons, this thesis therefore discusses 3D printing technology, and focuses on the copyright issues of it. This thesis discovers that there are two questions worthy of attention in 3D printing. First of all, because there are many materials used for 3D printing to produce a variety of printed products, including the design of useful articles, which are both artistic and utilitarian products. It will call into questions whether the design of useful articles is copyrightable or not, and if the answer is yes, what is the protection scope? Second, there are two stages in the process of 3D printing- executing Computer-Aided design file (CAD file) stage and printing stage involved in space conversion (2D-3D, 3D-2D) question. This thesis focuses on the above two questions, and refers to the scholars’ and the courts’ opinions of U.S. and R.O.C copyright law to propose some advice and opinions. For the first question, this thesis conclusion is that the design of useful articles is protectable in R.O.C copyright law, which might be pictorial and graphical works or artistic works. Besides, it is not reasonable to add two elements of applied arts- craftsman and only one production. After the Supreme Court held in Star Athletica, LLC v. Varsity Brands, Inc. that it proposed unified and appropriate test for implementing the useful article doctrine, the useful article doctrine becomes easier to apply. Therefore it might be a good solution to decide whether the design of useful articles is copyrightable or not, and if the answer is yes, what is the protection scope? For the second question, it happened because of amendment of R.O.C copyright law, and this thesis proposes a model to assist judgment. Last but not least, this thesis shows that the most two important elements determine whether the design of useful articles is copyrightable or not are originality and the useful article doctrine. According the opinions about Star Athletica, LLC v. Varsity Brands, the unified test for implementing the useful article doctrine becomes easily accessible and will beneficial for creators to be protected by U.S. copyright law.

平均地權之四大實施辦法中，漲價歸公為最重要的手段與精神，其實施之成果係決定平均地權成敗之關鍵。為求社會共享土地自然增值，必須徹底實行漲價歸公，因為土地價值增漲如能徵收歸公，地利共享之正義理想即可實現。惟回顧過去國內文獻有關漲價歸公之研究，缺乏哲學觀念上之探討，亦缺乏從漲價歸公所注重社會正義及分配正義之概念來研究漲價歸公。 　　基此，本文希望藉由探討西方哲學有關正義學說之觀點與內涵，尋找適合檢視我國漲價歸公之西方正義概念，並進而從西方正義哲學觀點來研究我國漲價歸公理論。另外，藉由對孫中山先生相關言論與評論的探討，針對漲價歸公精神進行真意探究與觀念釐清，冀圖化解國人對漲價歸公之誤解。本文亦希望透過研究漲價歸公理論探求強調社會互助的正義概念，以供我國未來實施漲價歸公相關政策作為參考。 　　經由本文研究可歸納出以下結論：一、漲價歸公深具以全民利益為依歸的思想、社會互助的關懷及社會群體正義之「義務論」特質。二、談論漲價歸公之分配正義時，對土地增值利益進行分派，也必須對土地增值利益的「物品性質」進行「定義」（土地增值的定義，為特殊的土地增值利益亦或一般資本利得），才能夠進行後續的資源「分配」（如藉由課稅來進行資源的分配）。三、土地增值稅減半、永久調降所造成的不正義的最大原因，並非一般人所認為的「壟斷」，而是對土地增值利益物品定義的「支配」。四、國家和政治權力除非有重大及正當的理由，否則必須盡可能地避免干涉各社群或是領域內的分配行為(如漲價歸公的方式)。五、土地增值利益係就非屬私人改良的部分應予歸公，因其具有「社會互助」、「社會正義」與「分配正義」的精神，故漲價歸公之分配領域中，要以「需要原則」之分配型態來處理土地增值利益。六、漲價歸公之土地增值利益要如何區分公、私產權，在理論上可達到，但在實務上卻是相當難以實現，因為我們絕對不知道在哪裡建立一種區分是合適的、是客觀的，因為它沒有一個天生的位置。

快速時尚為目前服飾零售業的主流經營理念，快速時尚服飾零售業者自時裝週伸展台上的華服汲取靈感，透過對供應鏈的設計與改良，縮短產品自設計、生產到上架的時間，販售高度客製化的流行服飾產品。同時，隨著網路購物市場持續膨脹發展，網路購物模式不斷新生，如團體合購與代買、代下標、連線等突破跨國購物障礙的中介服務。快速時尚的即時生產概念與暢通的網路通路，彷彿仿製時裝的雙翼，使之如蒲公英的種子般輕盈地飄落全球、遍地開花。 　　在仿製時裝的態樣及規模皆與過往顯著不同的當下，智慧財產權相關法律制度是否賦予原創時裝設計師保障？在專利權與商標權方面，由於時裝設計的流行性本質與新式樣專利之創作性要件有所矛盾，亦不易符合立體商標之識別性要件，且專利權與商標權須申請註冊獲核准始受保護，設計師得花費大量時間、費用及作業勞力成本，所費不貲，設計師與欲藉該二種智慧財產權維護其權益，既有難度也不適合。而在著作權方面，本研究一一檢視著作權取得要件後，則認為時裝設計為得受現行著作權法保護之客體，且不限於平面形式之時裝設計圖，立體形式同受保護，原創時裝設計師得依該法主張權利。 　　我國司法實務見解及近期行政函示亦肯定時裝設計受著作權法之保護，認定抄襲改作屬侵害他人時裝設計作品著作權之行為，就此本研究擇我國時裝設計侵權訴訟中的代表性案例，分析法院判決理由。本研究另挑選美國最新時裝設計侵權訴訟二案，進行個案分析，自該二案例顯見於法律並未明文保護時裝設計之情況下，訴訟並非有效對抗仿製時裝之手段。 　　最後，本研究以產業分析、法律分析及個案分析之研究結果為基礎，分別對政府與企業經營者提供建議：政府應釐清時裝設計產業政策走向，選擇較適我國之快速時尚服飾零售業扶植之，繼而朝有利發展快速時尚服飾零售業之方向解釋著作權法；我國快速時尚服飾零售業者應穩固基礎建設、善用網路通路，前進大中華市場；我國原創時裝設計師則應注意各國法制動態，提升商品與服務品質，並把握利用侵權訴訟宣傳行銷品牌之機會。