本篇論文旨在從優選理論(Optimality Theory)來探討日語中的英語外來語。所研究的問題有四個，包括英語詞彙日語化過程中的語音代換(segmental substitutions)與音韻調整(phonological modifications)的現象，英語輔音韻尾促音化(consonant gemination)的現象，以及外來語截短(loanword truncation)現象的研究。在語音代換方面，基於過去以對比分析(Contrastive Analysis)的研究只重視英日語間音與音的對應，然共通語法(Universal Grammar)為當代語言學研究的主要目標，因此本文以優選理論這一針對共通語法所提出的當代音韻學理論中的制約(constraints)排行與違反的概念來重新分析。在本文中，語音代換主要是起因於共通語法下的音段標顯性制約(segmental markedness constraints)、極大性制約(MAX-IO)、及特徵一致性制約(IDENT[F] constraints)在日語語法中排行的結果。在音韻調整方面，日語主要是以元音添加(vowel epenthesis)來處理英語韻尾輔音及輔音群。過去的分析將元音添加視為是一種規則(rules)運作的結果，然這種分析仍需要制約的概念。有鑑於此，本文純以制約的排行與違反來分析這個現象。在本文中，音韻調整及元音添加主要是起因於共通語法下的一組音節結構完好性制約(syllable wel-formedness constraints)與極大性、依循性制約(DEP-IO)在日語中排行的結果所致。在英語韻尾輔音促音化方面，由於許多過去的研究將此一現象歸因於是模仿英語原字，特別是其閉音節結構的結果。根據此一看法，本文主張此一現象乃是起因於與韻尾輔音相關的音拍一致性制約(IDENT[m])因模仿英語原字這一目的而獲得優先被滿足權。也就是當其排行高於反孳生輔音制約(anti-gemination constraints)時，就會導致促音化的現象。在外來語的截短現象方面，過去學者的分析引發不少的問題，如Suzuki(1995)根據優選理論所提出的分析卻與Ito(1990)的統計結果相矛盾等。有鑑於此，本文作者亦進行外來語截短詞包括長度、音節類型、截短方向及重音等的統計。根據這一統計結果，本文將截短現象分成「最小截短」與「非最小截短」。兩者各由其相關的制約排行所控制。此外，本文並指出日語外來語的「最小截短」能驗證emergence of the unmarked (McCarthy and Prince 1994, 1995b, 1997)這一主張。 / This thesis aims to study English loanwords in Japanese within the framework of Optimality Theory (Prince and Smolensky 1993, McCarthy and Prince 1993ab). It deals with four issues: the segmental substitutions and phonological modifications in loanword nativization, consonant gemination, and loanword truncation. The segmental substitutions are attributed mainly to the Japanese-specific ranking of the UG segmental markedness constraints, together with the higher ranked MAX-IO. The choices of substitute sounds are mainly determined by the rankings of lDENT[F] constraints in Japanese. The phonological modifications are attributed mainly to the Japanese-specific ranking of the UG syllable well-formedness constraints. In addition, vowel epenthesis as a way of modification is prompted by the dominance of MAX-10 over DEP-IO. As for consonant gemination, it is not motivated by any native requirements in Japanese, and thus results from a conscious effort to imitate English source forms by having lDENT[μ] acquire a priority to be respected. That is, when it dominates the anti-gemination constraints, consonant gemination takes place. Finally, on the basis of the statistical results, the present study distinguishes two kinds of truncation: the minimal and non-minimal truncations. In the minimal truncation, FTBIN and NONFIN(σ) are responsible for the accented LL and HL output patterns while in the non-minimal truncation WDBIN and MAX-BT lead to the unaccented four-mora outputs as well as LLL outputs.

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十六世紀西班牙神秘主義學家德蘭阿烏馬達‧賽伯達（Teresa de Ahumada y Cepeda）於1622年被封為聖女大德蘭（St. Teresa of Ávila）或稱耶穌的聖大德蘭（Saint Teresa of Jesus）。一生以事奉天主為畢生奮鬥目標，她從靜觀祈禱裡領晤天主的恩寵，是一位神秘體驗的神秘主義者。大德蘭用33年的時間專注於內心默想祈禱和與天主在靈性上的結合，進而改革加爾默羅會，開創了一個嶄新的、更默觀的生活方式，而遍佈天主教世界。《七寶樓台》是大德蘭在天主的臨在經驗下完成的著作，其著作沒有深奧抽象的思辨理論，而主要是對神祕體驗現象的直觀性與隱喻性描述。基於這種神祕體驗與靈性生活的倡導，大德蘭也因此常被視為基督宗教神秘主義者的代表人物之一。 本論文主要透過對於大德蘭的基督宗教神祕主義思想背景，以及《七寶樓台》解讀的理論基礎，基督宗教的靈修理論以及宗教詮釋的相關理論。對靈魂提升的過程和神學的語言進行深入的省思，探討德蘭思想的底層。這個討論工作，所運用的方法主要是根據呂格爾等詮釋學家對文本世界的詮釋理論，以發掘文本的深層涵義。本論文的主要目的，企圖導引出宗教神學世界長期以來的信仰、語言和理性的討論，並藉由當代幾位具有代表性的神學與宗教學家的學說，闡明大德蘭的思想風貌，以及神秘體驗的精神本質。並且將大德蘭開創的思想潮流與宗教現象，帶進我們現代文化視野的詮釋空間之中，呈顯此一經典文本《七寶樓台》的重要價值與跨時代性。 關鍵詞：大德蘭、七寶樓台、神祕主義、神祕體驗、靈修、宗教現象、詮釋學、呂格爾 / Sixteen century Spanish mystic- Teresa de Ahumada y Cepeda was canonized St. Teresa of Jesus by Gregory XV in 1622. She prayed for God in all her life and received His grace by contemplative prayer. She is also a practical mysticism. St. Teresa spent 33 years to pray for God, and concentrated on meditation piety to be with Him in spirit. By reforming Carmelo, the new meditative way of profound lives which created by her, gradually spread around the entire Catholic world. She wrote, Interior Castle, when God came to her in pray. The book is full of metaphor in book without any abstractive theories. Teresa became one of the representatives in Spanish mysticism due to her concentration on inner life and mystical experience. I will investigate the Christian Mysticism background of Teresa, the interpretation of Interior Castle, meditation piety of Christian, and related theories of religion hermeneutics such as Paul Ricoeur’s. By reflecting on the explanation of soul ascent and theological language, the thought of Teresa would be exposed. My purpose here is to introduce some significant arguments about faith, language and reason of Christianity by several theorists. I should focus on essentials of Teresa’s thought and mystical experience, the trend of spiritual movement and religion phenomenon initiated by Teresa. From a modern cultural perspective, the value and meaning of Interior Castle, should be reveal by this work. Key words: St. Teresa, Interior Castle, mysticism, mystical experience, meditation

本研究採現象學研究取向，探究幼兒在開放式學習環境建構單位積木圍出空間的本質意義。探究其內涵以理解幼兒建構單位積木圍出空間的身體經驗與所建築的建築空間之關係。 　　研究者故事的描述進行現象學還原，描述在幼兒園積木角靜觀一位中班五歲幼兒運用單位積木建構「麥當勞」的歷程。通過此描述歷程，逐漸獲得幼兒藉由身體運動建構單位積木圍出空間作為「身體邊界的延展」之本質性意義。同時也進一步理解支持身體邊界進行延展的要素－時間性、身體感、空間性與想像力間的關係。 　　最後，本研究從現象學研究取向，日常活動的教育意義提出未來的展望。 / For this study the researcher used the phenomenological research orientation to explore the essential meaning of children in the open learning environment developing enclosed spaces surrounded by constructing with unit blocks. Indeed, to make a thorough inquiry into the relationship between the body experience and the built architectural space of children constructing with unit blocks. For the purpose of proceeding the phenomenological reduction, the researcher adopted description of the story in-position viewing a 5-year-old girl building her "McDonald's" restaurant construction with unit blocks in the block center in a preschool classroom. Following through the progress of this description, gradually get the essential meaning of children via physical movement forming enclosed spaces with unit blocks constructing so as to "extend the boundary of the body". Measwhile, further understand the relationship of the elements that supporting body boundry extending movement- timeliness, sense of the body, spatiality and imagination. Finally, this research is going to take a glance into the future from both of the phenomenological research orientation and the meaning of molar activity in early childhood education.

萊維納斯是二十一世紀最重要的哲學家之一。他早期的哲學著作聚焦在現象學的知識論與方法論的問題上。由於曾師事海德格，所以他也展現了如何將胡賽爾的著作視為一種存有學。但這不意味著他的哲學是一種胡賽爾現象學或海德格存有學。如同海德格一般，他穿梭於現象學中，但以某種方式同時靠近、同時遠離海德格的學說。他堅持必須超克的不只是現象學，還有存有學，而這最徹底的層次便是倫理，或他所稱的 「異於存有」。但這種 「異於」如何可能？而萊維納斯的倫理與胡賽爾的現象學、海德格的存有學之間的關係又為何？意識概念便是其中的關鍵。而這也是這本博士論文的主要任務。 這份探詢分三個部分，第一部分帶出現象學對自然哲學的批判，並處理萊維納斯對胡賽爾的理解與批判，例如意識不再是一個封閉的、不變的實體，而是具有朝向外在世界的可能。這朝向外在的可能，作為ㄧ種超越，來自意識結構本身。 「意識總是某物的意識」說明了意識本身的結構，這結構以能思-所思 (noesis-noema) 這樣的方式呈現。在這種運作方式，解讀為將外在化為內在的過程，所有被納入意識的事物都變成一種以 「現在」為優位的表象(representation)。 第二部分說明何為萊維納斯所謂的 「意識」。而這個論述是從理論態度進入到實踐的態度開始，同時這也是萊維納斯與海德格的關係。在此我們將看到萊維納斯如何抗拒海德格的基礎存有學，並確立 「實顯」作為意識的定位。在定位之後才開始有欲望、營養與家園等將他者化為同一的活動。另在第二部分結尾說明萊維納斯將 「意識」一詞區分為兩的向度，意向性與非意向性，同時這也是存有學與倫理的的區別。 第三部分著重在非意向性，亦即倫理的層次。在這裡說明如何從存有學層次的欲望、營養與家園轉變為責任、鄰近性與替代。非意向性意識所能建構的不是以自我為核心的帝國，而是以他人為優先的整個宇宙。在這之中，問題不在是存有或非存有，而是我的存有是否正當？我們可以發現，非意向性意識的功能不在於對反、摧毀意向性意識的功能，而只是打斷其安於現狀的安全感。正因不斷擾動、不斷質問，意識總是可以活躍的運作，而不只是陷入某個固定的迴圈。這種非意向性意識是強烈的，但它不是一種貪婪，或許可以說它是一種獻身的大愛。 / Emmanuel Levians, internationally renowed as one of the gtreat philosophers in the twentith century. In his early philosophical writings he focused on the epistemological and methodological problems of phenomenology. Having studied with Heidegger, he also showed how Husserl's work can be read as an ontology. But that does not means that his Philosophy is a sort of Husserlian phenomonology or Heideggerian ontology. Like Heidegger, he passed through phenomenology, but in a way simultaneously close and very foreign to that of Heidegger. An insistence on the necessity of overcoming not noly phenomenology but also ontology, and this most radical sphere is ethic, or what Levinas calls "byomd Being". But how can this beyond be possible, and what is the relation between Levinas's ethic with Husserlian phenomenology or heideggerian ontology? The Key point is the concept of consciousness. And this is the central task of this dissertion. This inquiry is divided into three parts. The first part brings out the phenomenology of natural philosophy and handles Levinas' understanding and criticism of Hussail. For example, consciousness is no longer a closed and unchanged entity, It is possible toward the outside world. This possibility, as a transcendence, comes from the structure of consciousness itself. "Consciousness is always the consciousness of something" illustrates the structure of consciousness itself, which is presented in such a way as noesis-noema. In this mode of operation, interpreted as the process of externalization into an internal process, all things that are incorporated into consciousness become a representation of the present. The second part explains what Levinas called "consciousness." And this discourse begins with the theoretical attitude into practical attitude, and this is also the relationship between Levinas and Heidegger. Here we will see how Levinas resisted Heidegger's fundamental ontology and established the "hypostasis" as the location of consciousness. Only after the positioning of consciousness, then, it begin the the movement that absorb the other to the Same by desire, nutrition and at home. At the end of the second section, another chapter shows Levinas's division of the word "consciousness" into two dimensions, intentionality and non-intentionality. At the same time, this is the difference between ontology and ethics. The third part focuses on non-intentionality, that is, ethical level. Here we show how we can shift the desire, nutrition and at home from the ontology leve to responsibility, proximity and substitution. The non-intentional consciousness can construct not the self-centered empire, but the entire universe, which is prioritized by others. Among them, the question is not to be or not to be, but is my existence right to be? We can see that the function of non-intentional awareness lies not in the function of opposing and destroying intentional awareness, but only in disrupting the security of the status quo. It is precisely because of constant disturbance, constant questioning, consciousness can always be active operation, not just fall into a fixed loop. This non-intentional awareness is strong, but it is not a kind of greed, perhaps it can be said that it is a devoted love.

社區安寧療護的推展以「居家存有」為中心，以身心整體照顧為導向的醫療，與全然「醫療權力」視角不同。本研究嘗試探討家屬照顧者於居家安寧照顧處境下的經驗，嘗試以「倫理關係」思考居家型的照顧內涵。 本研究透過田野參與觀察及深度訪談法，以北部某醫療院所提供之社區安寧療護服務區域為田野，訪談接受社區安寧照護之五位家屬主要照顧者。資料分析依現象學心理學分析方法（李維倫、賴憶嫺，2009）。而後，邀請兩名受訪者，對資料的組織脈絡描述及其所驅動的主題置身結構，予以交叉討論與分享，提昇質性研究可靠度的品質。 研究結果發現，鄉村型態安寧照顧者的置身經驗中，呈現出一種「鄉村型態的寓居」混合狀態，既安居又陌生的處境。一方面，參與者經驗到的棲居地域，並不侷限於家屋建築或特定地域，更是對地方的認同與情感的依附，從而開展自我「寓居於世」的「照顧者棲居」樣態；另一方面，照顧事件的衝擊，為照顧者帶來一種既熟悉又陌生的詭譎「無居家感」（uncanny）狀態。然而，如此看似矛盾處境，反使其於居家照顧處境之倫理凝視中，啟動反身窺探自我生命，以及於居家照顧處境中與他者間關係的梳理，進一步帶出「居家照顧作為一倫理行動」，進而深刻化「照顧自己/關切他人」的倫理意涵。 由此發現，鄉村型態居家照顧經驗之置身結構，可為與其相似處境之居家照顧者提供置身經驗之參考，並據以推動社區安寧方案的規劃。 / The goal of the home-based palliative care model is to facilitate the patients and their family to feel “being at home.” Differ from the perspective of the “power domination in medical regime,” the home-based palliative care model focuses on the ethical relationship besides the bio-psycho-social care aspects. This study aims to understand the caring situatedness of family members as caregivers in home-based palliative care model, and try to disclose the sense of homelikeness through the caring relationship. We applied the participatory observation and depth interview to collect data. Five family caregivers who agreed the informed consent were recruited from home-based palliative care service in northern Taiwan and were interviewed twice. Interviews were recorded, transcribed, and analyzed by a phenomenological psychology method. The results revealed that there is ambivalent caring experience towards “dwelling in the community-home”. The experiences they felt seemed both strange and familiar. On the one hand, the caregivers’ dwelling pattern of being-in-the-world was constructed from the perspective of human-environment comfortable relationship (sense of feeling at home); on the other hand, they are bothered and struck by the caring problem, they faced the new challenges and thrown into the situation of “uncanny.” It is an unhomelike being-in-the-world in which Da-sein takes on alien and uncanny qualities. However, the two caring modes manifested the meaning of existentiality. Immersed in this situation, caring is not only the labor work, it is also the ethical act to respond the worrisome emotion and regain the relationships with others during the caring experiences. Ethical caring is the cornerstone of relational understanding towards the human subjectivity rather than the medical positivism. By elaborating the situatedness of home-based palliative care model, further planning of the community-based palliative care model in similar situation may base on this study outcome implication.

京都大学 / 0048 / 新制・課程博士 / 博士(理学) / 甲第22271号 / 理博第4585号 / 新制||理||1658(附属図書館) / 京都大学大学院理学研究科化学専攻 / (主査)教授 小野 輝男, 教授 吉村 一良, 教授 島川 祐一 / 学位規則第4条第1項該当 / Doctor of Science / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(工学) / 甲第18307号 / 工博第3899号 / 新制||工||1598(附属図書館) / 31165 / 京都大学大学院工学研究科化学工学専攻 / (主査)教授 宮原 稔, 教授 田門 肇, 教授 山本 量一 / 学位規則第4条第1項該当 / Doctor of Philosophy (Engineering) / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(工学) / 甲第19279号 / 工博第4076号 / 新制||工||1629(附属図書館) / 32281 / 京都大学大学院工学研究科社会基盤工学専攻 / (主査)教授 牛島 省, 准教授 米山 望, 准教授 森 信人 / 学位規則第4条第1項該当 / Doctor of Philosophy (Engineering) / Kyoto University / DFAM

京都大学 / 新制・課程博士 / 博士(文学) / 甲第25040号 / 文博第945号 / 新制||文||741(附属図書館) / 京都大学大学院文学研究科思想文化学専攻 / (主査)教授 大河内 泰樹, 教授 周藤 多紀, 准教授 早瀬 篤, 教授 中川 明才 / 学位規則第4条第1項該当 / Doctor of Agricultural Science / Kyoto University / DGAM