《簡愛》如同吳爾芙所說的「強烈的自我中心性格」、借力於詩意的雄渾寫景、狹窄的力度，這些特質標誌著《簡愛》或夏綠蒂勃朗蒂獨樹一幟的文體風格。此外據吳爾芙的剖析，十九世紀英國女作家所寫小說必然受到狹窄的生活經驗所影響，作者性格總通過某種個人的因素而被清楚的意識。本文一方面通過現象學式的稠密閱╱寫對《簡愛》這部小說的上述特質加以印證、詮釋；同時也在性別政治脈絡的還原過程中將寫作活動的理論引曵回歷史情境，為文化情境中所謂「局部壓抑」的迷思做預先的鋪陳。在方法上，本文首先根據《簡愛》的「空間」與「物」的呈現╱陳列特質，演繹出該作品內建「狹窄的自我中心性」，這個中心是以童年的場景作為整部小說的詩意原型，同時整部小說也以摧毀童年夢靨原型為逆轉點。在詳細的分析後我們將發現，勃朗蒂竟是十分勉強地安排性別政治的標準價值，愛情與婚姻的價值、情感的脆弱、家庭事物的價值…這一切在《簡愛》這部小說裡，在通過帶著現象學傾向的分析後，我們將一一發現作者曾試圖想消除、重寫那些標準價值的痕跡，同時也發現那些不穩定的、不一致的事件串連事實上是通過「視覺物」被讀者的預設所任意完整化的。一當經過仔細的分析後我們發現這部故事並未以因果的方式開展出結果，反而我們發現一個又一個的空間為不存在的主體進行補充試圖刻畫出一個新的女性標準。綜觀《簡愛》整部作品可演繹出以下敘事模式與原則：fiction(構作)—simulation（擬仿）—supplement/ reverse (補充/逆轉)。本文認為這個敘事原則在過去採取精神分析假設與後殖民論述立場的分析裡被嚴重忽略，甚至扭曲女性書寫活動裡的情緒張力成為帝國慾望的再現；本文以顛倒順 序的閱讀方式重行分析出上述勃朗蒂的敘事模式，也提出非線共時平 面觀點的閱╱寫分析。 / Virginia Woolf points out that the circumstances which affected an author’s character may have left their traces on their work; therefore, the writings of nineteenth-century female writers are arguably affected by their limited life experience. In an effort to analyse the self-enclosure in Jane Eyre, this thesis first examines the theme of narrowness by employing a method of phenomenological thick reading/writing. I will argue that Jane Eyre constructs Jane’s childhood as a poetic prototype and centres on the end of Jane’s childhood nightmare as a turning point. Moreover, after close analysis of the text, it will be found that Brontë manages to arrange the standard of sexual politics, the value of family, love, and marriage with difficulty. By applying a phenomenological reading, we will find traces that the author tries to erase or rewrite these values. The reading of materiality, silence, space, and conflict within texts will open up extremely productive ways of studying the politics of language. The inconsistency, rupture, and disjunction of incidents are freely associated as a unity, a consistent novel by readers through the appearance of objects, and the plot of Jane Eyre is not based upon cause-and-effect. The narrative mode of Jane Eyre can be interpreted as fiction-simulation-supplement/reverse. The centrality of this narrative technique to Brontë’s work has received little attention in psychoanalytic or postcolonial criticism, both of which often interpret the intensity of feeling of the novel as the embodiment of imperial desire. By employing a non-linear reading of Jane Eyre, I will examine the narrative in reverse order, trying to establish a new platform for the infinite interplay between author, reader, and characters.

含混，做為形容，描述我們生活的經驗世界是一個未完成的豐富。 含混，做為隱喻，突顯客觀論述以為的清楚明晰的不清楚。 含混，做為動詞，是不斷延伸出去的可能性張力。 含混，做介係詞，從不清楚到清楚的偷渡。 含混，做為名詞，是清楚的根。 含混，動詞變化，開始。

目的：聾人以手語、口語、口手語三種方式作為溝通管道並以視覺體察世界，本研究回顧特教、心理、輔具三方面近幾年研究上對聾人的描述，試圖從中整理出各專業領域對聾人的觀點，以及尚未回應到的面向。三個領域由不同方向描述聾人樣貌，卻也帶出一般社會對健康的預設，且過去所使用的研究方法大部分透過問卷調查或與聽人比較之下得來的結果。聾人自我內涵受限於語言的隔閡，自我的默存現象在問卷架構的框架中並未獲得開展，故本研究嘗試以現象學心理學質性訪談的方式，嘗試揭露其寓居於世的自我樣貌。本研究目的有二：一是藉由研究者與聾人進行手語質性晤談，探索聾人自我認同形成過程期間會經歷過什麼樣的生命經驗，而聾人又是如何看待這些經驗並從中反思此我在世的意義；二是聾人對現今自我的現象描述，探索其目前寓居於世的樣貌，並跳脫既有特教與輔具看待聾人的觀點，重新論述沉默對聾人存有的意涵。 方法：本研究於為聾人服務的協會，徵求慣用自然手語的聾人共六位。資料蒐集後，以李維倫與賴憶嫺（2009）的現象學分析方法進行分析，呈現六位聾人的置身結構。 結果與討論：一、聾人經由配戴輔具以及與聽人相處的域外經驗，意識到內在憂懼情緒與不安全感，但也讓聾人開始思考此我的本真，並在屬己與陷溺間做出決斷。而聾人經由各種以退為進的「離席」形式，漸漸退居聽人社會的邊緣，讓此有在沉默中仍能保留位格，這是「去中心」的策略，離開喧囂而在沉默中開展本真自我。二、眼睛的凝視象徵聾人對世界的「參與」以及「我在」，手語為穿越象徵符號的「真實界」，是聾人寓居於世立命的根基，而手語具有一種情感性理解的視覺圖像的對比，而不僅是語言聽覺層次的撫慰或宣稱，能與他人建立起緊密深刻的連結。三、聾人自我「聽不見」的匱乏造就了寂靜之聲的決斷，逐步抵達聾人自我的存有本體性，聾人有其置身所在的自我，其與聽人自我為質性上的不同，而非聽損程度量上的差異。 結語：本研究避開過往將聾人視為缺損者的語境所塑造的小寫文化（deaf culture）的論述，語意學轉向大寫文化（Deaf Culture）重構理解聾人的置身所在，指出將聽力喪失（hearing loss）轉化為能力獲得（ability gaining），進而提出臨床實務的反思。 / Purpose: Deaf people have different ways to contact with people, that is, sign language, learn speaking, or use both ways to communicate. In order to criticize the current views about the deaf from the ableism in past decades, critical reviews of the related domains are articulated, including “deaf children’s special education,” “psychological health” and “hearing aid/ cochlear implant.” The accomplished goal among the three domains is all to try to improve the deficiency from the adaptive view and expect deaf people to adjust their life in the hearing-like way. A few of studies under the ableism used the questionnaires to collect data to understand the deaf. However, it is the outsider view and the state of mind of the deaf is restricted by the questionnaire design. Methods: The phenomenological psychology approach is adopted to explore the experiences of the “Deaf-Self” to avoid the ableism trap; it is the Epoch attitude to understand who they are and their modes of existences. Six deaf participants were interviewed through sign language. The data analysis procedures of carrying out phenomenological psychology were based on six steps: data collection, empathic immersion, meaning units, constituent themes, situated structure, and general structure. Results and discussion: First, deaf people feel alien to life word in the ontological insecurity meaning when they use the hearing-aid devices. To preserve their authentic life world, deaf people community is built in silence beyond the hearing world that is designed under the normative adaptive views. The Deaf did not think they are disabling so it is not necessary to adjust to live into the “normal” world. Second, the way they express the sign language through focusing their eyes is meant “presence” and “engaging,” they always gaze at everything carefully and attentively. Sign language is the root of the deaf-identity. When deaf people use sign language, it means they can give their voices to the world from the authentic self. Sign language is not only a skill which makes deaf people to communicate with each other smoothly, but also is the affection and vitality in itself; it is beyond the symbolic meaning to reach the close relationships to each other. Third, ‘hearing-loss’ is not equivalent to ‘disability’, it means different modes of existences. Conclusion: We turn the deficiency conceptualization to the “ability gaining” perspective to construct the ‘Deaf Culture’ to propose the Deaf and hearing people are different from their cultures and habitus; it is not the severity of hearing impairments to distinguish them. They present the ability diversity and unique way of being-in-the-world. The clinical practice is discussed from the outcome implications.

本論文首先闡釋同理心在心理學上使用以及其侷限，而藉由現象學無預設的方式來奠基心理學理論的不足，主要透過馬克思‧謝勒的同情感理論，剖析其中對於同情感的描述，提供當代對於同情或是同理的疑惑新的解決之道，為未來人文療癒之路作一鋪成。 / This thesis first explains the use of empathy in psychology and its limitations. Through the phenomenological approach of presuppositions to be the foundation of the psychological theory, mainly by the Max Scheler’s theory of sympathy. Analyzed the differences between sympathy and empathy. To provide a new solution to the doubts about sympathy and empathy that people know how to use in the future. Especially offer the new way of Humanities Therapy open the bright horizon for us.

目的：本研究探討乳癌患者從受苦到經驗正向改變的轉化，以王韋婷（2014）研究為基礎進行探討。該研究於術後一日、三個月、六個月與一年，追蹤測量乳癌患者的創傷後成長（PTG），並依量表分數變化將參與者分為四種軌跡發展組別，分別為高穩定組、中間組、上升組與下降組。本研究以訪談方式進行後續追蹤。 方法：研究採取雙盲設計，抽取王韋婷（2014）研究參與者樣本，共有五位參與者，平均罹癌年齡35.6歲，接受單次訪談。資料分析以現象學心理學方法進行，並對應其受創傷成長發展軌跡組別（分別為高穩定組三位、中間組兩位），進行討論。 結果與討論：研究結果發現，參與者的主題置身結構包括：「癌症療程是溢出常態的受苦經驗」、「受苦經驗中的照顧倫理行動」、「反求諸己的受苦意涵」、「在世牽掛的流變」，並由此帶出「生活是日常與非日常的背景-前景辯證歷程」。本研究顯示PTG高穩定組的參與者，從焦慮過渡到操煩，朝向生活世界的歷程，是打開此在與生活世界、社會的交往。PTG中間組的兩位參與者，試圖領會身體限制的存在意義，仍在尋求身體的安居。只有身體的返家意識，在安居中獲得熟悉感，才能夠出發朝向世界，因此在未來的時間流變中，仍有持續邁向成長的可能性。 結論：PTG高維持組受訪者以釋放控制，帶出了「朝死而生」的本真活動，是「在己生命」開展了生活世界。PTG中間組以固守控制，將現今未能解除的困境寄望未來，是他人束縛下求全的「為己生命」。最後，提出研究限制與未來研究建議。 / Objectives: The study aims to explore how the young breast cancer survivors perceived psychological growth since operation treatment, focusing on their transformative experiences of interpersonal situatedness and sense of future temporality. Methods: Based on the dissertation by Wang (2014), the participants are recruited from Wang’s research the subjects were divided into four groups (stable high, middle stable, low increasing, and sharp decreasing) by the patterns of their posttraumatic growth(PTG) scores assessed at 1day, 3, 6, 12 months after surgery. There are five participants whose mean age 35.6 at diagnosis were interviewed and data transcribed, and analyzed by phenomenological psychology approach. Results: Four themes emerged from the data analysis, including: (1) Enduring suffering out of daily order under cancer treatment. (2) Ethical act to care for suffering experiencing. (3) Meaning transformation of the suffering. (4) Different solicitude modes of being-in-the-world. Participants belonging to stable high group turn their state of mind from anxiety (Angst) into care (Sorge), facing the life situation and engage in life world. Participants belonging to middle stable group try to realize existential meaning and the sense of uncanny body, seeking for the dwelling of the habitual body. The ill life is an unhomelike being-in-the-world in which the lived body, the central vehicle of this being-in of Da-sein, takes on alien and uncanny qualities. Health, in contrast to this frustrating unhomelikeness, is a homelike being-in-the-world in which the lived body in most cases has a transparent quality as the point of access to the world in understanding activities. Conclusion: Participants belonging to stable high group carry on limited lifetime and take authentic mode of being toward death, illustrating ‘being-in-itself’, and the experience of illness underlines our homeless predicament, but it can also serve as a springboard to addressing and living with existential uncertainty in a more authentic way. Participants belonging to middle stable group hold on limited lifetime and take future temporality as a hope to leave the predicament, illustrating ‘being-for-itself’, and it projects the possibilities of the future, on the basis of the care pattern of meaning constituting its past, as a means of constructing its present. In Heidegger’s words, ‘‘The totality of being of Dasein as care means: ahead-of-itself-already-being-in (a world) as being-together-with beings encountered in the world”. The outcome implication and further research agenda are discussed.

現今,人類的科技世代到處充斥著遍佈運算的便利物件,目前我們人類與科技人造物之間的互動模式,大多數都是:讓此物進入人類的生活。主要的目的是:為了讓人們更有效率地利用這些科技物件,解決他們在生活上的任何困難,或者改變生活不便利的困境。然而,每當物件在面對人類、開始產生情感與意識時,正在􏸿􏸿地影響著人的知覺感受,同時,人們也賦予了物件新的意義,讓這些物件們產生了新的地位。因此,如何讓人們感受到「物自身」的存在,是本研究探討的主要核心。本論述透過技術現象學哲學家 Don Ihde 的互動關係理論,提出了「科技物件的存在」;以展覽形式的創作「海上的心聲」,創造地點主角彭佳嶼的天氣裝置,進行物自身的內省與探究。本論述的創作手法重新連結了數位資訊對於人類的意義,進而達到「我之於物,物之於我,體驗這個世 界。」 　　未來,人類與科技產物的生存模式,彼此透過探索和經驗,相互交織、 影響、重置與習慣;人類與物體的互動關係,也將會進行許多未來生活的互動性對話,產生更多值得探討的物件生存議題,以及發展性的想像空間。 / Today, technology is pervasive in our life. The main purposes of the interactions among a human and technological objects are problem solving or efficiency promoting. Nevertheless, the meanings of life and the presence of technologies are often ignored. Don Ihde, who proposed the concept of the experience of object and presented four types of object-human utilization relationships, is one of few researchers who dealt with the issues mentioned above. Based on Don Ihde' s philosophy of technology, the objective of this thesis is to identify the presence of technology of creative design work in rethinking the object-human relationships. The overall concept is an experimental design called “Whispers from the Sea”, which interprets and reveals the weather data in Pengjia Islet. This creative work shows the characteristic Installations which making weather datas in visual and auditory sensations. This study also invites participants to comment meanings among themselves and Pengjia Islet. 　　In the future, human-object interrelationships will be a very important issue. Thus, one has to pay attention to the existence of an object, and attach importance to effects of smart objects into physical world.

黑格爾的哲學在政治思想史上佔有極重要的地位，自馬克思之後乃至許多當代思潮都從黑格爾處獲得豐富的靈感，對於黑格爾哲學也出現了許許多多不同立場的詮釋方式。這些不同的詮釋或把黑格爾解讀為一激進的哲學家，或視他為支持現存政治秩序的哲學家，其中的爭議至今仍然未解。 本文的工作就是在回答黑格爾的思想是激進的或保守的，而研究的途徑有三個方向他的辯證哲學是否是唯心的、他的政治哲學是否擁護現存政治權威以及他是否主張歷史終結。如辯證法是唯心的則黑格爾是保守的，因為所有的激進改革動作只在觀念中發生；如黑格爾擁護現存政治權威則他是保守的，因為所有改變現存政治權威的企圖都是不正當的；如果黑格爾主張歷史終結則他是保守的，因為在歷史終結時所有能改變歷史的激進政治動作都將不可能發生。 第一章從《邏輯學》與《精神現象學》等書中，說明黑格爾如何藉由批評形式邏輯以及康德的批判哲學以建構他的精神辯證法，並將說明黑格爾的辯證法如同馬克思所批評是一種唯心主義。第二章中，從《法哲學》一書探討了黑格爾的政治哲學，說明黑格爾的政治哲學主張一種理性國家，這理性國家並非現存的國家，在這理性國家中個人因為與國家有機地相互構成，而享有具體自由，毋須屈服於國家權力之下。第三章中，分別就《精神現象學》與《歷史哲學演講錄》討論黑格爾的歷史哲學，得出的結論是在辯證法的基礎上，黑格爾並不能被視為主張歷史終結的保守哲學家；但是在他的神義論中，世界歷史進程中必然出現的「理性之狡計」卻使他的哲學因為主張歷史必然性，排拒了個人自由，而更動了早期他在《法哲學》中共和主義的立場，成為一保守的哲學家。

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本研究旨在探討於青少年時期曾經驗父（母）親過世的成人，面對其父（母）親過世的失落事件個人之因應方式，以及失落事件對個人造成的影響和意義是什麼？ 研究採現象學取向的深度訪談方式為研究方法，邀請五位成年人，進行回溯性資料蒐集，並以中心主題及個人描敘文加以分析資料。主要的研究發現如下： 一、失落事件與自我之間存在一個互為背景與圖像的關係。以此一觀點引申，發現失落具有四個內涵：失落感覺的產生來自情境的引發、失落是經驗主體的主動感知、失落是循環不止的質變過程、失落其實是部份自我的失落。 二、失落事件的發生對個人最主要的影響在於，經驗失落的主體之自我概念的改變。其中改變的向度包括自我認同、家庭動力、人際互動及生命觀等四個層面。 三、成功的因應失落來自於經驗主體其自我概念的成功重建。 四、失落的意義在於，個人因與過世父（母）親的關係的中斷，促使經驗失落的主體得以發展新的眼光來看待過去關係中的「自我」。 五、以時間序列的縱觀角度探討失落的因應歷程時，發現個人因應失落的歷程有極高的個殊性，無法歸納出相同的步驟、階段。但在失落感受發生的片刻之間，發現個人在面對其失落感受及現實生活挑戰時，具有極為相似的心理歷程。 最後依據以上的研究發現，提出有關對諮商人員、父母及教育工作者及對未來研究的建議。 / The purpose of this study was to understand coping process, the influence, and the meaning of adults when they were adolescent following parental death. Five interviewees participated this study. Phenomenological deep interview was adopted to collect data. Central themes and essential descriptions were chosen to analyze. The main finding were as follow: 1. The relationship of loss and self was just like figure and ground. There were four implications from this concept such as: 1) loss was induced by the environment 2)loss was an active feeling 3)the meaning of loss was changeable.4) loss came from part of self loss. 2. Facing the event of loss, the most critical influence towards interviewees was the change to his/hers self-concept. Changed aspects included self-indentity, family dynamics, interpersonal dynamics, and vision to life. 3. Successful coping skills mean the self-concept had been successfully reconstructed. 4. The meaning of loss was what could get a new self-concept ideal by the interrupted parental relationship. 5. There were no typical loss coping process among these interviewees. But when loss appears in daily life, there was a similar psychological process. The discussion and suggestion about the develoment of loss counseling were raised at the end the article.

本論文所要論述的中心觀點是「我」與「非我」（本論文所設定的對象是他人）之間的關係為何？傳統哲學在這個問題的處理上往往受到知識論的影響而陷入一種兩難的情境：一是單薄的類比論証之困擾；二是獨我論的危機。然而本論文所強調的「身體主體的互為主體性」之涵意正是對應著這種知識論上的兩難而來，主張兩者之間彼此蘊涵的存在關係。因此，就這個意義上來說，「身體主體的互為主體性」可以突破傳統哲學的困難，把我和他人的關係引領到另一個嶄新的境界中。因此本論文正是追問這個「身體主體的互為主體性」究竟是如何可能的？再者，我們也不能忘記梅洛龐蒂也是一位現象學家，而他對胡賽爾著作的詮釋方式更是一個引人爭議的地方，因此當我們在討論「身體主體的互為主體性」意涵是如何可能的時候自然也不能脫離整個現象學的背景。這也就是說，當我們在處理「身體主體的互為主體性」是如何可能的同時，也就等於在處理梅洛龐蒂是如何詮釋胡賽爾互為主體性現象學的問題。這兩個議題在本論文中是並行不悖的。因此，我們現在可以進一步確認本論文的立論方向乃是以他人問題作為切點來討論「知識論的存在基礎為何？」而我們所討論的方式是，梅洛龐蒂「身體主體的互為主體性」乃是來自於胡賽爾互為主體性概念的啟發，這個現象學背景所呈現出的人文情境是本論文所要表達的基調。但是梅洛龐蒂並不贊成胡賽爾的認識論態度，亦即，我與他人之間的關係並非經由一種純粹的意識操作能夠獲致，事實上，它們是一種存在的關係--人就是在世存有。而後者梅洛龐蒂則用身體主體(Body-Subject)或是肉身(Flesh)來表示。但這並不意味著梅洛龐蒂完全放棄意識而轉向與之對立的身體，而是意識乃是「身體的意識」，意識其實是身體對自身的回顧與觀照，當意識觀照自我時，就是在觀照身體，觀照世界，觀照他人，反之亦然。因此藉由身體與意識之間的存在纏繞，使得主體的互為主體性意涵得以獲得深刻的存在關連。