2006年1月25日巴勒斯坦舉行立法議會(PLC)選舉，哈馬斯(Hamas)出乎意料贏得議會過半席次，擊敗執政黨法塔(Fateh)，並依法律組成新政府。 以美國為首的西方國家對哈馬斯勝選感到十分震驚，因為西方國家迄今仍將哈馬斯列入恐怖組織名單。美國表示除非哈馬斯宣布永久放棄暴力及承認以色列生存權，否則拒絕與哈馬斯接觸。 哈馬斯勝選將衝擊以巴和平進程(peace process)的發展。1991年馬德里和會（Madrid Conference）後，以巴之間開啟談判大門，並於1993年雙方簽訂奧斯路協議(Oslo Accord)。然而，哈馬斯不但堅決反對奧斯路協議，更多次在以色列境內發動自殺炸彈攻擊，導致以巴之間衝突不斷，而哈馬斯則被國際社會認為是以巴和平進程的障礙。 事實上，哈馬斯並不完全是西方媒體所描述的恐怖組織。哈馬斯以伊斯蘭作為其政治理念，在各地設立醫院、學校與活動中心等社會福利設施，並強調結束以色列佔領的重要性，獲得多數巴勒斯坦人民認同與支持，以及受到阿拉伯國家與伊斯蘭世界的援助。 本文將先探討哈馬斯成立背景、組織結構、理念與發展經過，再深入分析哈馬斯對以巴和平進程的認知與策略。 本文認為，未來以巴和平進程必須將哈馬斯納入其中。若國際社會一味的排斥與孤立哈馬斯政府，不僅不能促進以巴和平進程，反而使巴勒斯坦社會更趨於孤立與激進，造成以巴局勢動盪不安，進而影響中東區域安全與穩定。 / On January 25, 2006, Palestine held a legislative election; unexpectedly, Hamas won more than half of the seats in the council and defeated the Fateh which dominated the Palestinian Council in the last decade. As s result, a new government was formed by Hamas. Western countries, especially the United States, were astonished at Hamas’s victory. Since the United States still lists Hamas as a terrorist group, Washington insists that Hamas must denounce violence and recognize the Israel’s right to exist, otherwise the U.S. would refuse to deal with Hamas. Hamas’s victory seems to undermine the Israeli-Palestinian peace process. After the Madrid Conference in 1991, Israel and Palestine signed the Oslo Accord in 1993. However, Hamas strongly opposed the Oslo Accord, and launched many suicide attacks within Israel that resulted in the bloody confrontations. In fact, Hamas is not a terrorist group. Hamas uses Islam as the political value to establish hospitals, schools and centers for activities in the occupied Palestinian territory and emphasize the importance of ending Israel’s occupation. Hamas is supported by the most Palestinian as well as by the Arab countries and the Islamic World. This paper first examines Hamas’s background, organizational structure, and its development. Then Hamas’s position toward the Israeli-Palestinian peace process and its peace strategy will be analyzed. This paper argues that if the international community deliberately excludes the Hamas government from the peace process, it will neither promote the peace process nor result in peace.

許多學者曾探討語言與音樂的互動關係。本研究則是將此議題延伸討論至漢語聖經經文入樂。本文漢語聖詩的歌詞皆截取自聖經經文，旋律的部份則是由牟維華(2007)所編。本篇主要包含了語料庫以及優選理論分析。語料庫的設置是用以觀察音節與音符的關連性、語言與音樂的邊界，以及輕聲的節奏。而優選理論分析則是藉著制約排序選出優選輸出值。本文聖詩可以兩種方式避免音符沒有對應到歌詞的現象，即一個音節對入多個音符，以及插入重複的歌詞。此兩種不同變異體可透過並存音韻(cophonology)的次語法，也就是Dep-σ 及Univormity-SM兩個制約的重新排序來解釋。由 Align-R(Long,IP)、Align-L (T, XP) 及 Align-R (T, IP) 三種制約排序，可預測出三連音邊界與歌詞的對應關係。Rhythm-N和Align-R (Long, IP) 兩個制約的排序，則可預測輕聲字的節奏長短。本研究發現音樂可被調整，以容納音節節奏。語言亦會被音樂影響，如此以符合樂譜的模組(template)。 / Scholars have discussed the interaction between language and music. This study investigates this issue in Chinese biblical hymns. The lyrics of Chinese biblical hymn discussed in this paper are from biblical verses while the melodies are composed by Mou (2007). This paper includes corpus-based and Optimality Theory analysis. Corpus is constructed to observe the phenomena of syllable-note association, language and music boundaries, and the rhythm of neutral tone syllables. In terms of Optimality Theory, the optimal output of the hymn is governed by a set of constraints. Both linking one syllable to multiple notes and inserting repeated lyrics to the hymns can avoid notes from not linking to any lyric. These two variations can be accounted for by re-ranking Dep-σ and Univormity-SM in Cophonology Theory. The constraint ranking of Align-R (Long, IP), Align-L (T, XP) and Align-R (T, IP) can predict the interaction between the tiercet boundary and lyrics. The ranking of Rhythm-N and Align-R (Long, IP) determines the rhythm of neutral tone syllables. To conclude, this study has found that music can be modified to accommodate syllable rhythm. Language can also be influenced by music to satisfy the music template.

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京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第18632号 / 文博第656号 / 新制||文||606(附属図書館) / 31546 / 京都大学大学院文学研究科歴史文化学専攻 / (主査)准教授 上島 享, 教授 吉川 真司, 准教授 谷川 穣 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(経済学) / 甲第19465号 / 経博第534号 / 新制||経||277(附属図書館) / 32501 / 京都大学大学院経済学研究科経済学専攻 / (主査)准教授 竹澤 祐丈, 教授 根井 雅弘講師徳丸 夏歌, 教授 山田 園子(広島大学社会科学研究科) / 学位規則第4条第1項該当 / Doctor of Economics / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第21243号 / 文博第772号 / 新制||文||661(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 芦名 定道, 教授 上原 麻有子, 教授 杉村 靖彦 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第21407号 / 文博第778号 / 京都大学大学院文学研究科思想文化学専攻 / (主査)教授 芦名 定道, 教授 杉村 靖彦, 教授 上原 麻有子, 教授 岩野 祐介 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

博士(神学) / Doctor of Theology / 同志社大学 / Doshisha University

京都大学 / 新制・課程博士 / 博士(文学) / 甲第25029号 / 文博第934号 / 新制||文||737(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 平川 佳世, 准教授 杉山 卓史, 准教授 筒井 忠仁 / 学位規則第4条第1項該当 / Doctor of Agricultural Science / Kyoto University / DGAM

「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.