本論文以「中韓始祖及英雄神話研究」為題。其研究目的是藉中韓古神話的研究與比較，考察兩國始祖及英雄神話具有什么樣的意義，從神話的內容來看古代先民的聖事、創業，繼而了解古代東方兩民族的思想及其生活情境。經由不同民族的神話研究，可以考察其相互的關系。資料不源則以中國先秦以前的神話資料與韓國高麗、朝鮮的神話資料為主；諸如中國的山海經、楚辭；莊子、墨子、淮南子、列子等諸子；左傳、國語、戰國策、史記等史書。韓國部分則有三國史記、三國遺事、高麗史、世宗實 錄等史書；及帝王韻記、東明王篇等史詩。在研究方法上采諸神話學者的理論，研究神話的意義，并及於歷史學、人類學、民俗學、宗教學、考古學等諸相關學科，因此可以說是一個多學科的總體性研究。 中韓古神話不像希臘、北歐神話的內容豐富、并有體系。中國古神話材料零星片斷、錯綜復雜，既使同類事件或事慫，在不同的文獻中就有不同內容的記載；而且不易建立比較完整的系統。韓國的神話也有同一情況，其內容極為簡略，神話記載的文獻有限，更重要的是神話所發生的時間與神話被記錄的時間有所差異。兩者之間間隔太遠。但是從現存的中韓古籍里，仍然可以推考有關中韓始祖及英雄的聖事、聖業。本論文就在這一種情況之下，先討論中韓神話的部分特殊性的問題，即神話的演變。 中韓的始祖神話中，具有代表性的檀君神話可與炎、黃帝神話做一分析研究，發現這些神話同屬於太陽神話。中韓兩國民族在上古時代，皆有崇拜天神、太陽的習俗。 在比較神話學上，對兩國英雄神話的討論，應注意英雄所表達的精神和它的意義。其次敘述韓國的朱蒙、昔脫解，在韓國神話里，都屬經歷試煉后成為英雄的故事。 中國古神話中，則有夸父、精衛表現出征服自然的精神。刑天、蚩尤、共工的神話也呈現出原始社會對自然反抗的精神；治水的 、禹；射后手羿的神話，也年射地反映先民克服自然災害的祈願，象征人類對神權的挑戰。 透過始祖神話的研究，可以發現始祖神話所表達的思想，使后人具有一種自豪感，進而成為一個民族的文化、思想的背景。因此在研究、比較中韓古神話的課題中，可以進一步探索其文化面貌。 古神話中的英雄故事成為一個民族的共同財產后，對后世的文學有深刻的影響，而英雄的精神也不斷地流傳於后人的心目中，成為一個民族的精神象征。

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第一章：結論，包括研究動機與目的、研究方法與資料、皮爾著作的特色、重要名詞 釋義等四節。 第二章：生平與時代，包括皮爾的生平、時代背景、思想基礎等三節。 第三章：皮爾的人生教育，包括問題正是人生的標誌、解決問題的方法、積極思想的 驚人力量、勢心的奇蹟、成功的公式、看重今天等六節。 第四章：宗教、心理與教育，包括宗教與人生、心理與人生、皮爾對教育的貢獻三節 。 第五章：結論，包括評論與建議兩節。 人生教育在教導人能從生命中追尋到永恆的精神生命，從生活上生活出一種具有理想 的生活，而在方向上又能達到天人合一，與天地同參的真善美聖的境地。本論文即以 皮爾的人生教育為主體，探討其對教育之貢獻，進而以宗教精神與實用心理學加深或 批評皮爾的思想，尚祈對教育界有所拋磚引玉之功。

一、地境因素影響及於突厥民族的國家觀念，使其政治體系潛存分離傾向。 二、血緣因素固然是維繫其封建制度的基礎，然受突厥母權社會殘存的影響，沒有建 立確定的宗法，故造成統治階級的分歧。 三、突厥可汗兼為其原始信仰的巫師，這種「神性」有助於提升可汗的權威。 四、在經濟因素方面，突厥社會雖呈階級式，但垂直衝突並不強烈，主要還是平行的 貴族、部落與部落間利益分配不協調造成汗國政權不穩。

本文論述主旨主要圍繞著布特曼和高達美對「理解」的看法，尤其是對於理解的「歷史性」部分，到底他們兩人如何看待「歷史性」在理解上的地位，以及如何理解歷史文本，以高達美的話來說就是理解與歷史流傳物的關係。對於布特曼而言，理解所具有的「歷史性」是無庸置疑的，人作為歷史的存有必然受到歷史的影響，人唯有投入參與在歷史之中，才能理解歷史。本文為釐清這些觀念以及彼此之間的關係，乃採取一面介紹布特曼的新約詮釋學理論，一面以高達美的哲學詮釋學理論來反省布特曼的理論之進路，希冀能找出更多新的觀點。正如高達美所言，透過不同的視域能夠有更多更不同的理解，就在布特曼、高達美與筆者三者之間的視域，期盼能夠有更多更好的理解出現。 論文的鋪陳如下： 第二章則是針對理解問題的起源進行討論，主要分成三部分，首先先從古典詮釋學著手，以施萊馬赫和狄爾泰（Wilhelm Dilthey）為主，論述古典詮釋學如何看待理解問題，又這樣的理解理論對布特曼與高達美的影響。第二、則是論述詮釋學的轉折，也就是詮釋學如何從認識論轉向存有論，主要的學者則是海德格，除了敘述海德格的存有詮釋學外，在這一小節也將討論海德格對此二人的影響，尤其是在「前理解結構」方面，可以說海德格的存有詮釋學成為他們兩人詮釋學共同的根基。第三、先後論述布特曼和高達美對於理解的看法，對於布特曼而言，主要是理解如何可能的議題，而在高達美部分則是「前理解」的問題。最後，筆者將比較布特曼和高達美對於「理解」問題看法的異同，在他們皆受海德格的影響之下，是否仍有相異之處。 論文第三章是處理歷史性的問題，到底他們兩人如何看待理解的歷史性，第一節以布特曼為主，論述他的歷史觀部分，以及他認為人在進行理解時與歷史的關係，又人如何理解歷史以及歷史文本。第二節則是討論高達美如何將理解的歷史性提升為詮釋學的原則，並以「傳統」、「權威」和「古典型」做為論述；此外也敘述高達美如何在理解的歷史性概念上發展出「實效歷史」的概念。最後比較兩人關於理解的歷史性看法上的差異，並且論述高達美與布特曼在客觀性與主觀性上的異同。 論文第四章將處理布特曼與高達美如何看待時間距離，以及如何處理時間距離。第一節簡述布特曼關於「解神話」的理論，到底布特曼如何解決時間距離所產生的問題，又這樣的方式真能處理時間所造成的差異嗎？後半節則是論述布特曼如何處理末世論的議題。第二節則轉向高達美對於時間距離的看法，以及他如何以「視域融合」的方式來消弭時間距離所產生的差異。第三節則是論述布特曼在「解神話」理論所遇及的問題，又這樣的問題該如何化解？ 最後，第五章結論的部分，筆者將整理前幾章所反省的論點，尤其著重於布特曼的核心理論，並論述當代學者對於布特曼所主張的理論之批判，最後再以高達美的觀點對於布特曼的主張做一反省。在最後結論的部分再以這些論點來反省當今的神學詮釋學，試圖將高達美的視欲融合概念應用於目前的神學詮釋學，並討論神學詮釋學與哲學詮釋學之間的異同，在這當中是否能有更多的對話與融合。

有別於傳統詮釋亞伯蘭以信心蒙召，離開家鄉哈蘭，本文乃是由神諭與信仰觀點探討《創世記》十二章一至九節經文，並且提出兩點質疑： 1. 亞伯蘭離開哈蘭時，對於要往何處去，是否一無所知？ 2. 「離鄉」與「信心」的因果關係： 亞伯蘭離鄉時，是否只是「信心的幼童」？對神的信心乃是漸次發展的， 後來成為「信心之父」乃是離鄉多年後的「果」，而非離鄉時唯一的原「因」？ 由此，本文對「亞伯蘭離鄉」神諭提出一個新的說法。

面對市場未來趨勢的不確定性，投資者可以運用「投資組合保險」的概念，既能保障原本所投資的資產價值，又可以參與市場上漲時的獲利。本研究以類神經網路來研究證券市場的現象，一方面是已經有許多類神經網路在財務分析上的研究成果，另一方面是其具有學習以及預測的能力。 本研究首先探討投資組合保險策略，接著再比較投資組合保險策略在不同市況下的績效表現，隨後提出兩個階段的研究架構，經過設計與建置，以類神經網路模型進行對大盤未來漲跌型態的模擬預測，並利用預測的結果，輔助投資組合保險策略的決策，最後並將研究結果與大盤績效做綜合分析比較。 本研究的資料採取自台灣證券集中交易市場，期間為1991年1月3日至2002年12月31日，共3306個交易日，取大盤每日交易之歷史資料，經過處理後建立資料庫。類神經網路模型具有預測未來大盤漲跌區間的能力，在本研究所提出的漲跌區間劃分方式上，其預測正確率達到55%，預測的結果與實際漲跌完全相反的比例僅10%，其餘的35%為相鄰區間的預測誤差，其預測能力有助於投資組合保險策略的進行。 經過類神經網路模型輔助而進行的停損策略（SL），其年報酬率以及Sharpe Ratio，在大盤下跌的期間，兩個績效指標衡量結果皆為正值（21.125%＞0以及980.493＞0），充分發揮保險功能；而在大盤上漲的期間，兩個績效指標衡量結果皆優於大盤（46.544%＞17.137%以及393.808＞110.069）。 在年報酬率與Sharpe Ratio之間，本研究主張在探討投資組合保險時應著重風險的衡量，因此經過類神經網路模型輔助而進行的固定比例投資組合策略（CPPI），搭配槓桿乘數M值的調整，在大盤下跌的期間，其Sharpe Ratio依然可以維持正值，達到保險的效果，保護投資人的資產免於損失；而在大盤上漲的期間，其Sharpe Ratio更是高於大盤，可以享受資產價值提昇的獲利。 / Facing the uncertainty of the market trend, an investor can use the concept of “ Portfolio Insurance ” to protect the value of his portfolio in bear market and earn the benefit from bull market. There have been many researches about applying Neural Network in the financial analysis and Neural Network has the abilities to learn and forecast. This research evaluates the performances of the portfolio insurance strategies in different market trends. Then two-stage research structure has been designed and built. The first stage is forecasting the up-and-down trends of the equity market index by Neural network model. The second stage is using the forecasted results assisting the portfolio insurance decisions. Finally, the results of this research have been analyzed and compared with the benchmark. The Neural Network is able to forecast the future up-and-down trends. The accurate rate is 55%. During the bear market（2002）, the annual rate of return and Sharpe Ratio of the stop loss（SL） strategy which is assisted by NN are both positive（21.125%＞0 and 980.493＞0）. During the bull market（2001）, they both outperform the benchmark（46.544%＞17.137% and 393.808＞110.069）. The annual rate of return is more important than Sharpe Ratio because the risk measurement is an important factor in portfolio insurance strategy. Sharpe Ratios of the CPPI strategy which is assisted by NN outperform the benchmark in both above mentioned bear and bull market. In short, the SL and CPPI strategy assisted by NN not only protect the value of the portfolio from losing in bear market but also gain profit in bull market, so they are the ideal portfolio insurance strategies.

論文提要內容: 在瑪格莉特. 艾特伍之<< 秀色可餐>> 中，拉崗式的閱讀揭露了文本中之象徵式食人主義(symbolic cannibalism ) ，鏡像理論乃是拉崗理論架構之雛型，雖然他後續對理論作了潤飾。拉崗式理論之核心在於匱缺(lack)。鏡中的影像乃是個金鐘罩(armour)，其功用在於保護主體，使其遠離支離破碎的身體意象，達到肉身再塑、毫髮無損之意象。換句話說，在拉崗的論述中，此過程既是一種錯生(meconnaissances), 亦是接肢法的(orthopaedic) 功能，目的在於形塑主體心中合而為一與充足飽滿之錯覺。相同地，象徵界(the Symbolic Order) 亦為主體編織一套巧製而成的幻象(fantasy) 來掩飾其背後之匱缺。此目的在於規範與臣服主體，易於收編的過程。 此論文乃欲揭露在<<秀色可餐>>中的幻象。文本中之象徵式食人主義被挪用來建構幻象，將女性框架於由男性建構的女性典範。文本中的女主角看穿了幻象背後所掩飾的匱缺。她的自覺掀起了一連串之自我分離及厭食症。諸如此類 vii 的現象與拉崗式幻真界(the Real)的範疇有異曲同工之妙。女主角能從厭食症復原導因於她對於此不平衡關係的自覺。此關係將她歸類為被消費者及被獵食者。克理絲蒂娃厭棄(abjection) 的理論對於檢視女主角烘焙及吃下蛋糕之舉動提供了具有剖析度的見解。此舉動在於擺脫危害她主體性且擾亂自我與他者區隔之元素。 厭食症長久以來被認為是主體為要迎合消費市場意識型態的策略。如此一來，主體乃保有其經濟價值，並能在經濟市場上流通。透過精神分析式之閱讀，我們體認到厭食症亦可被挪用來抵制那臣服於外在氛圍籠罩下意識型態的自我。以文本中女主角的例子而言，與其說她的厭食症是為了迎合象徵性食人主義的手段，不如說這是個反撲外在氛圍的策略。 / Lacanian reading of Margaret Atwood’s The Edible Woman offers a way to lay bare the symbolic cannibalism that lies at the center of this text. Theory of the mirror stage is the prototype of Lacan’s theoretical structure though Lacan gradually embellished his theories as he found necessary. The focal point of Lacanian theory lies in “lack.” The mirror image serves as an armour that protects the subject from realizing a sense of incompleteness and fragmentation in part of the subject. In other words, this process is “orthopaedic” and “meconnaissances” in Lacanian terms, which functions to weave an image of totality and plentitude for the subject. Similarly, the Symbolic Order weaves a fantasy for the subject in order to cover up the lack. Such an act aims to regulate and subjugate the subject for easy manipulation. This thesis attempts to lay bare the fantasy in The Edible Woman. That is, the symbolic cannibalism is employed as a fantasy to entrap women into a model of femininity, which is constructed by the male idea. The female protagonist in this text sees through the rupture in such a fantasy. Her awareness ushers in a stage of self-laceration and eating disorder, which manifest themselves as working of the Real. Marian’s recovery from anorexia results from her awareness of such an asymmetrical relationship which posits her as the consumed and the hunted. Julia Kristeva’s ix theory of abjection is a useful and insightful tool to examine Marian’s gesture of baking and eating a cake for herself. Such a gesture is, in fact, a way to rid herself of what endangers her sense of subjectivity and what disturbs her distinction between self and other. Anorexia is traditionally conceived as a strategy of the subject to cater to the ideology of the consumer market. In that way, the subject remains a product to be able to circulate in the economy market and maintains its economy value. Through psychoanalytical reading of anorexia nervosa, we understand that such a symptom is employed as a strategy to rebel against part of the self that succumbs to the discursive ideology. In the case of Marian, anorexia is not so much a way to cater to the symbolic cannibalism as a strategy to fight against such a discursive atmosphere.

對於馬基維利（Niccol&ograve; Machiavelli, 1469-1527）政治思想的理解與詮釋解，向來是西方政治思想中爭論的課題。本論文即從個別行動者的角度出發，探討當他們有機會讀了《君王論》和《史論》，對於現實中的政治生活，有什麼體悟？對於自身的政治行動，起了什麼指導作用？針對這個問題，筆者歸納出三個主要的面向，試圖對馬基維利的政治思想，做一較為全面性的敘述。 　　首先，做為一個政治行動者，不論是一城之主，或者是伺機而起的臣民，馬基維利是否為他設下了行為的終極目標？ 　　筆者所欲提出的一個詮釋是，馬基維利在《君王論》中，雖然主要探討君主如何保障其統治地位，但他在一些段落文句中，對於祖國的繁榮昌盛、對於共善，透露出和《史論》一書相同的關懷。他認為理想的政治行動者最終應該為祖國、共善而奉獻。不過他也了解人類的本性是自利的，極容易為了追求財富、名望等個人私欲而忽視公共利益。那麼，要如何讓自私自利的人願意為國家共善服務呢？馬基維利並不採取改變人性的作法，而是藉著重新定義人們所追求的目標──「榮耀」──來解決這個困境。馬基維利主張政治行動的目的在追求榮耀，而惟有振興祖國、完成對公眾有益的壯舉，才能贏得永恆的榮耀。換句話說，政治行動者追求榮耀乃是基於個人欲望的滿足，但在這過程中，國家的共善亦獲得實現與促進。這個「榮耀」論述，正可以將個人私利與祖國共善連結起來。 　　接下來兩個面向則屬於實踐的層次。馬基維利政治思想的第二個面向，即在鋪陳行動者本身應具備哪些條件與特質，才能在權力的舞台上展露頭角、脫穎而出，進而促進共善、光大祖國，獲得榮耀。他運用德行與機運這一組古典的概念來分析政治行動者的崛起與敗亡，其論點存在傳承與具有革命性格之處。 　　第三個面向關注的焦點是，當政治行動者面對創建、改革政治社會等現實課題。關於城邦中政治制度的選擇，在王政與共和之間，馬基維利從效益的角度，認為共和體制最能夠達成與促進國家的共善，使祖國能夠在短時間內成長擴張，達到偉大的地位。然而在共和國中，自由生活有被野心人士腐化的危機，為了防止腐化的發生，必須在制度安排上去節制、疏導人們的野心，並且需要有德行的政治行動者將這些制度落實。要是當行動者身處的城邦已經腐化不堪，馬基維利認為此時惟有採行王政式的權力，也是就是以「一人支配」的形態，以血腥暴力等極端的手段，剷除原先的既得利益者，自由的生活才有可能重新建立。

在世界文學發展過程中，有一種顯而易見、又不容忽視的現象：即某一種典型意象，在不同主題的文學作品中反復出現；某一種表現手法，在不同時代的文學作品中被有意無意的再現。即使在一些經典性的文學作品中，深刻的思想、錯綜複雜的感情，總表現在有跡可循的模式或象徵符號中，成為人類深層的經驗圖式，隱含著超越時空的永恆價值。其實，這些主題早就存在於人類生活中甚至神話傳說，並成為文藝創作特別是文學意象和象徵的一個重要泉源。在中國文學作品中普遍可見的「桃」，就是這種象徵符號。它的花開在文學的莖脈中，它的果結在信仰的枝枒上，它的根更是深深扎進民俗的土壤□。它的繁衍，不僅是初民的食物來源之一，也是人們寄寓美好奇麗想像的對象；它的成長，不僅須經歷四時寒暑風雨，也經受了千年來變動不居的文化風暴。舉凡個人的愛情、婚姻、生子與壽夭，團體的禳災、辟邪、除禍與祝禱，這些眾所熟悉的象徵與作用，都是它一圈又一圈向外擴張、深深烙印在人類文化中的年輪。本研究即試圖從神話古籍以及中國少數民族創世傳說等神話材料著手，抽繹出初民在桃身上所寄託的無意識心理，並參驗相關文學作品為佐證，檢視桃意象在中國文學中的象徵文化意涵，以呈現其跨越時空持續存在的背後力量。 / In the development of world literature, there is one phenomenon that is apparent and cannot be ignored: certain typical imagery repeatedly appears in the literary works among various topics; certain way of expressing ideology has been intentionally or unintentionally re-used in the literary works at different times in the history. Even in some classic literary works, profound thoughts and intertwining and complicate emotions are always embedded in the traceable models or symbolic symbols. This approach has become an empirically mental imagery of humankind and implicitly carried the everlasting value that transcends time and space. In fact, these themes have long been existed in the lives of humankind even in the mythology and fables. They have also become very important sources of literary invention, especially in the literary imagery and symbolization. "Peach", commonly seen in Chinese literary works, is a symbol of this symbolization. It blooms on the stem of literature, is ripe on burgeon of belief, and deeply roots in the soil of folk customs. Its gradual increase in number is not only a source of food for ancient people, but also has become the object which people will relate their wishes and imagination to. Its growth not only needs to go through four seasons, cold, hot, wind and rain, but also it has to withstand the cultural storms that are constantly changing and unstable over thousands of years. These well-known symbolizations and effects such as personal affection, marriage, delivery, birthday and death, group's praying for eliminating catastrophe, driving off evils, avoiding disasters, and benison, are all its continuous extensions and they are deeply imprinted in the growth rings in the culture of humankind. This study attempts to start with studying the literature including mythological classic books and world creation legends among China's minority races to deduce the unconscious mentality associated with the peach that antiquity has put into. We will also use evidences in literary works as a supplemental proof and study the symbolic, cultural implication of peach imagery in Chinese literary works to reveal its continuously existent and sustaining strength behind that transcends time and space. Summaries of each chapter are as follows: Chapter 1, Introduction: Research Motivation, Scope and Methodologies It starts with the motivation and steps of this research. It also defines the research direction to help effectively accomplish the objectives of this research and provide a macroscopic view of this research. The method uses "Psychological Archetype" of Carl Gustav Jung (1875-1961) and "Literary Archetype" of Northrop Frye (1912-1991) as the base vision, and uses the literature as the primary research sources supplementing with the unearthed literature, i.e. a methodology of using multiple sources of evidences. By adopting this approach, we will identify and deduce the metaphorical role of "Peach Imagery" and explicate the profound meaning of "Peach Literature". Chapter 2, Primitive Thought and Plants Worshipping This chapter starts with the investigation of the thinking of antiquity's creation of ancient mythology to understand the principles of creating mythology and explicate the development of primitive thought (or myth thought). This will help capture the characteristics of primitive thought to facilitate the following research in the mythology and archetype. The "peach", the primary role in this research, is a holy tree second to hibiscus tree in China. Therefore, we will also investigate the consciousness of plants worshipping based on the views of ancient people's reliance on plants and the primitive thought of treating every thing to be a living being. At the same time, we zoom in the worshipping of holy trees in China to depict the origins of plant's holy and sacred imagery. Chapter 3, Deification and Mythology of Peach The creation of literary works is absolutely not an invention of any individual. Literary works should be studied in the context of entire scope of literature. The study in the literary history concludes that literature, as an organic entity, is rooted in the primitive culture: the model of initial literature must trace back to the religious ceremony, mythology and legend in ancient society. This chapter will mainly study the "peach" in the mythology. In Chinese mythology, though there is no mythology and legends centered around the peach, yet peach often shows up in activities or events associated with figures in the mythology and in some research as well. In this chapter, the author will base on a different angle of symbolization of symbols – use peach as the primary theme supplementing with figures in mythology or events – and use the method of reviewing mythology and archetype to re-investigate the mythological imagery of peach and to depict the cumulative and settling original imagery of peach in the mythology. Chapter 4, Displacement: Peach Imagery in the Poem and Literature Due to the attraction of Tao Yuanming's "Peach Blossom Shangri-la", the "arcadia" becomes the pronoun of Chinese Utopia and has displayed strong strength of life in Chinese culture. It also deeply influences the consciousness and conducts of Chinese scholars. Though the topic of this chapter is "Peach Imagery in the Poem and Literature", the discussion will focus on the article of "Peach Blossom Shangri-la", supplementing with the literature related to "Peach Blossom Shangri-la", and continue to adopt the method of reviewing mythology and archetype to explore and reveal its implicit, inhibitive, and profound meaning. Chapter 5, Displacement: Peach Imagery in Fable and Drama Based on the angle of archetype review, the clue to induce the law of literary development and evolution is the "displacement" of the archetype. The original mythology and literature will be displaced into a new literary genre along with the progressing of the development in the society. Therefore, after investigating the origins of peach and mythology, and the "arcadia" imagery, this chapter will use more literary works – mainly focusing on novels, dramas (for example, "Journal to the West", "Peach Blossom Fan"), and fables (for example, the story of Emperor Wu of Han China and the story of Liu、Ruan) to reveal peach's model of mythology and its consciousness of archetype in the literary works, as well as how does it stimulate the collective unconsciousness: concern toward life. Chapter 6, Conclusion: Archetype of Life After investigating the symbolic implication of peach from mythology to literature, this chapter will draw conclusions of this research – using the symbolic implication of peach to depict humankind's resisting mentality against death. Even until nowadays, we still can see various cultures of symbolization appearing in the folklore events that use peach imagery. The common mentality behind may be explained as that humankind's strong denial against death over many generations and the unchanging longing for eternal life.