對於一個國家而言，柔性權力的重要性和剛性權力同等重要。近年來，各國紛紛加強本國的柔性權力，以吸引外國公眾前來學習和認同本國的文化。美國學者奈伊，說明文化、政治價值觀和外交政策是國家所擁有的柔性權力的資源。因此，本文以柔性權力作為出發點，連接公眾外交與文化外交，進而探討俄羅斯從蘇聯時期到後蘇時期的對外文化政策之作為。 俄羅斯的對外文化政策從美蘇冷戰時期就已經開始，然而受限於意識型態的框架之下，兩國的文化交流深受到國家領導人外交政策風格的影響。普丁上任之後，俄羅斯開始積極向外拓展對外文化政策，其欲加強俄羅斯文化在世界上的影響力並且提高外國公眾對於俄羅斯文化價值的認同。俄羅斯於海外建立「俄羅斯世界基金會」和「俄羅斯合作」等文化推廣機構，以教授俄語和俄羅斯文化為主。希望讓外國公眾以不同的面向，瞭解俄羅斯。 本文的研究發現有下列幾點：第一、儘管俄羅斯近年來積極推廣俄羅斯文化在海外的發展，但是，俄羅斯的發展重心仍是以境外俄羅斯人為主。第二、俄羅斯國家內部的人權和官僚體系的議題和對外政策的實行方針，亦會影響俄羅斯柔性權力的發展。第三、俄羅斯的對外文化政策，與他國相比，仍然是以官方主導為主。因此，除了配合國家對外文化政策以外，俄羅斯應該要多增加非政府組織參與的比例和提昇國內相關文化產業的發展。 / For one country, soft power is as important as hard power. In these years, countries are enhancing its soft power to attract foreign public to learn to these countries’ culture and identify to their countries. American scholar, Joseph Nye , once indicated that culture, politic value and foreign policy are the resources of national soft power. Therefore, this paper discusses soft power, then connecting with public diplomacy and cultural diplomacy, and further probe into foreign cultural policy from Soviet Union era to Russian period . Russia’s foreign cultural policy started from the Cold War period, however , due to the ideology , the U.S-Soviet cultural exchange was deeply affected by the leaders of two countries. After the president Putin gained the power, Russia actively expanded its foreign cultural policy overseas, it wanted to strengthen the influence of Russian culture in the world and enhance the identity of Russian cultural values toward foreign public. The Russian government has established “Russkiy mir foundation ” and “Russotrudnichestvo” overseas to teach Russian language and Russian culture . By expanding the influence of Russian culture, foreign public is able to understand Russia from different aspects. The following are the research findings in my paper: First, the Russian government has actively developed Russian culture overseas in these years, but , the Russian government still focuses on compatriot . Second , the human rights and bureaucracy issue in Russia still deeply affect the development of soft power of Russia. Third, compared to other countries, Russian government plays an important role on foreign cultural policy. Therefore , besides its official policy, Russia should encourage on participation of NGOs and increase the development of the cultural industry.

由於蘇聯的解體導致冷戰結束，原本由東西兩方所撕裂的世界對立已然消 失，正所謂「飛鳥盡，良弓藏，狡兔死，走狗烹」，原本用來阻止敵對勢力侵犯的軍隊自然面臨大量裁軍與刪除鉅額預算的困境。這種情況在冷戰剛結束後的世界各國皆如此，美國四個軍種都各自終止諸多高科技武器的研發項目，並大量裁減軍隊規模，歐洲亦然，而俄國的情況更惡劣，金融方面不僅缺乏稅收，盧布也巨幅貶值，不僅軍隊的薪餉無法發放，連裁退老舊武器的資金都還得靠西方國家資助，俄國軍隊面對前所未遇的巨大難關。 同時，俄國的軍工複合體也缺乏資金，面臨無以為繼的情況。不過此時有 個巨星從破敗的俄國軍工複合體中出現，就是－Su-27 家族戰機。 由上述假設命題衍生出來下列邏輯相關的子命題： （一）為何蘇愷戰機能得到冷戰後國際軍火市場的青睞？ （二）冷戰後外銷蘇愷戰機所得之外匯對於俄國經濟有何影響？ （三）冷戰後外銷蘇愷戰機所得之外匯對於俄國航空工業之影響為何？ （四）蘇愷戰機的外銷在冷戰後的俄國對外政策中扮演何種角色？ （五）綜合以上，可得到什麼結論？ Su-27 家族戰機是蘇聯在解體之前所完成開發的兩種第四代戰機之一，而且Su-27 家族是屬於重型戰機分類，所以無論在航程、武裝搭載量上都遠勝輕型戰機甚多，同時又因為Su-27 的先天不穩定設計，使Su-27 家族的機動性大幅提高，更重要的是Su-27 家族來自幣值與消費水準相對低的俄國，使的造價也相對低廉，再者，俄國相對於美國在出售武器方面的政治限制也較低，在以上諸多因素的交互作用之下，Su-27 便暢銷世界，成為冷戰後俄國軍工產業對外軍售最成功的產品之一，俄國軍機產業也因此保存了下來。因此本文將探討為何Su-27 能在如此艱困的大環境下還能如此逆勢成長。 / The collapse of the Soviet Union means the Cold War ends. The opposition between the East and the West had been disappeared. There is so called " when the fish is caught , the net is laid aside." So all the arming forces of each country were facing the reduction inquantity and in the budget. For example, all types of American arming forces were ended a lot of R&D plans and disarmament, and the European countries were facing the same situation. In Russia, the situation became much worse than the West. Not only lack of financial taxes support, the depreciation of the ruble was also huge. Let the salary of the military troopers could not be issued. And the Russian government was also lack ofmoney to retire the expired weapons. Russian troops faced an unprecedented dilemma. Meanwhile, the military industrial complex of Russia was also lack of funds. Butthere was a super star rising from the ashes, it was the Su-27 Flanker family. This thesis will explore why the Su-27 family could become one of the best-selling fighters of the world in the post-Cold War period. Propositions derived from the above assumptions the following logical propositions: (A) Why the Sukhoi fighters could be one of the best-selling fighters in the international arms market in the post-Cold War period? (B) The foreign exchange earnings from the selling the Sukhoi fighters brings what kind of influence to the Russian economy? (C) The foreign exchange earnings from the selling the Sukhoi fighters brings what kind of influence to the Russian aviation industry? (D) The export of the Sukhoi fighters in the post-Cold War plays what kind of role in the Russian foreign policy? (E) What can we conclude from the above questions? The Su-27 Flanker family belongs to the class of heavy fighter, it has high performance and less cost compare to the Western products. And the most important is, Russia could sell it to all countries which wants to buy it. Russian government realized the potential political power of the Su-27 family so it decided to put it into the international arms market. The interaction between government and the technicaladvantage of the Su-27 family makes the Su-27 family become one of the best-selling fighters in the world.

University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

University of Macau / Faculty of Social Sciences and Humanities / Department of Government and Public Administration

本文共分為九章，三十節。首先點出《東坡易傳》的哲學義理概要及其研究價值，由當時時代背景探究《東坡易傳》興起之源由，進而討論時代背景，瞭解其政治因素對學術思想的影響，從三蘇的思想流變到洛蜀黨爭等。 本論文涉及面向包括《東坡易傳》的架構及其內涵、特色，分析蘇軾在《東坡易傳》對〈序卦〉的強調以及對〈雜卦〉的修訂，在《東坡易傳》的思想內涵，討論其儒、道、佛貫穿其中之思想特色，並做一綜述性的小結。而後針對《東坡易傳》卦爻的解釋方法闡述。在五、六、七章分別討論探討《東坡易傳》的宇宙觀、價值觀以及美學三大方面，可以說這三大方面為哲學探討的核心問題，所在這三個章節裡面，分別以宇宙觀、價值觀及美學為主軸，探討幾個重要的觀念。宇宙觀的部分包括其形上思想及「道」，分別論述幾個形上概念在卦爻中出現的情況以及其義理的分析。第六章的價值論即是指中國人所注重的傳統人倫，包括人生哲學、社群生活、家庭、社會、國家等等，本章亦是提出幾個概念作為一主軸思考深入探析，從其心性問題進而討論宋儒注重的性命問題。在價值觀的部分首先會說明宋以前的心性說，然後由蘇軾對前代學者的批評發現其中心思想，批評之後在進而說明《東坡易傳》對「性」論觀點，在美學的部分，第七章乃由《東坡易傳》發現蘇軾這樣一個文學氣質蓋天下的大家，敢批評吳道子，善為文人畫、書法自成一格，為北宋四大家之一，知音律、曉醫藥，堪稱吾所不學無所不能無所不見，對美學思想的把握及闡發。此三個章節的預期效果是希望由宇宙觀、價值觀到美學之間的環節，探討《東坡易傳》對生活世界、對天下萬物的一種生生不息的態度。 最後以時代點來作為一檢視標準，將蘇軾的觀點與宋代的同時代的學者比較，例如程頤以及南宋的朱熹，並由其中分歧之處作交互評論，藉以發揮了解其不同的涵義。本論文展望性之角度重新審視《東坡易傳》，一方面探究《東坡易傳》思想的內在困難與種種問題、一方面總結《東坡易傳》的特色與影響，另一方面討論的是《東坡易傳》之發展及其後世價值。

本文以11、12世紀伊斯蘭蘇非大師Ghazzali的靈與心之救贖作為宗教心理學理論探討的典範，主要著眼於他個人在宗教心理的意義中，以虔誠和謙卑體現信仰實踐的重大轉變，除了其本身擁有豐富的知識和深刻的思想，更重要的是，他履行蘇非之道，徹底改變信仰態度，真正捨離世俗，最終獲得靈與心的救贖。在分析和詮釋的理論依據上，本文採用荷蘭宗教心理學家Han F.de Wit結合自己的心理學素養與靈修經驗，在20世紀晚期發展出的一套理論，稱為「靈思心理學」（Contemplative Psychology）。在這套理論中，de Wit呈現宗教的冥思傳統(contemplative tradition)與個人的心理洞見、信念之間的連結，經驗和思想可以相互為用。在他所提出的觀點之中，本文透過如下幾個主張，包括皈依、關鍵時刻、斷裂、危機、懷疑、改變、與捨離，說明Ghazzali如何成就伊斯蘭密契傳統的最高典範，同時也突顯靈思心理學試圖闡釋人類靈與心互相超越，同獲救贖的理想。 / The thesis regarded Ghazzali, the outstanding thinker and great Sufi of Islamic world in the 11th and 12th centuries, as a perfect example, who embodied an inward transformation of religious action with piety and humility. Other than his profound knowledge and thoughts, Ghazzali is also an authority on theology and law of Islam, and furthermore he performed a Muslim’s devotion by proceeding on the path of Sufi. He gave up all his possessions, followed the instructions of Sufism to survive a serious crisis of spirit, and obtained the ultimate salvation of his soul and heart in the end. The theory used in this thesis to analyze and interpret Ghazzali’s spiritual experience is the “contemplative psychology” of Han F.de Wit, who is a religious psychologist of the Netherlands. De Wit spent more than ten years combining his psychological training and spiritual experience to develop the theory in late twentieth century. In this theory he presented the connection between contemplative traditions of many religions and the insights & beliefs within individual mind. Among those concepts stated by de Wit in his theory, the thesis used mainly several of them, such as conversion, moments, break, crisis, doubt, change, and renunciation, etc. Accordingly, Ghazzali could be the most perfect example of the contemplative psychology, when we refer to salvation of both human Soul and Heart.

as English abstract / Oppressed by the severe surveillance of the Japanese police in Taiwan, short-lived Taiwanese Communist Party (TCP) (1928-1931) marked a significant step in the Taiwan’s anti-Japanese movement and social thought. The TCP was the first political organization in Taiwan to put forward the slogan of Taiwan’s independence. Following the Comintern’s activation in the East in 1920s, the first contacts between the Taiwan’s leftists and the Comintern representatives took place in early 1920s. Starting from 1927, the Comintern pursued the policy of activation of the communist movement in the colonies and establishment of communist parties in these countries. Established on the Comintern directive in Shanghai with the help of the Chinese Communist Party (CCP) and being subordinated to the Japanese Communist Party (JCP), the TCP was developing quite independently under the leadership of Xie Xuehong and in the close alliance with the Taiwan Cultural Association and the Taiwan Peasants Union, until the end of 1930 when the TCP established a contact with the Far Eastern Bureau (FEB) of the Comintern through the TCP Shanghai representative, Weng Zesheng, who served as liaison with the Comintern. As the result, the Comintern activated its work toward Taiwan, started dispatching emissaries to Taiwan who in the framework of the Comintern’s rhetoric of that time promoted the Party’s reform to eliminate the “opportunistic errors”. The activation of the Party’s work followed, the Union for Reorganization was established. The Comintern did not have chance to adjust the activity of the reformed TCP as within few months after the beginning of actual interaction between the Comintern and the TCP, the TCP was destroyed by arrests. The thesis is devoted to the Comintern’s role in the TCP’s establishment, development, reform, establishment of the Union for Reorganization, the Party’s activation and destruction. The research is based on the TCP files deposited in the former archive of the Comintern. The documents include the correspondence of the representative of the TCP, Weng Zesheng, with the Comintern FEB. The correspondence between Weng Zesheng and the FEB sheds light on the inner-party processes in the TCP, clarifies the essence of the inner-party struggle and reform, and explores the role of personal relations in the inner-party struggle which resulted in the UFR establishment without direct involvement of the Comintern. The available now text of the consultations of Weng Zesheng with the CCP representative Qu Qiubai makes it possible to clarify the CCP’s involvement in the TCP’s development and reform and to conclude as to whose directive it was to commence the struggle against Xie Xuehong. The TCP’s history was short but very intensive. Abandoned by its superior, the JCP, and not having relations with the international communist leadership, the TCP suffered lack of the financial and ideological support, and was left for the mercy of unpredictable fate of the exhausting inner factional struggle, still was able to survive under the “white terror” until the Party’s reorganization in 1931. According to the research results, the TCP inner-party struggles during 1928-1931 were in fact the result of resistance to emigrant party groupings who were attempting to take control over the TCP’s Taiwan based Party organization. Neither the JCP and the CCP, nor the Comintern had a real opportunity to influence the activities of the Taiwan-based communists. Taiwan’s communists overseas used the Comintern’s rhetoric and their contacts with the Comintern and the CCP to promote their agenda in the inner-party struggle. The implementation of the plans of Weng Zesheng and the opponents of Xie Xuehong in Taiwan on the Party’s reform and activation led to the Party’s destruction by the Japanese administration.