本研究透過瞭解理論發展的過程, 辨識學術文獻在創新開端發展的樣式與軌跡, 並以之為基礎, 分析該學術領域之研究概況與趨勢. 分析之單元為理論建立之過程以及學術文獻; 本研究之文獻資料主要來自於Journal of Product Innovation Management, Management Science, Journal of Marketing, R&D Management, Technovation, IEEE Transactions on Engineering Management, Research Policy…等24份國際期刊, 共167篇文獻. 透過對於這些文獻的分析, 本研究辨識出三種類別, 14種研究的樣式與其相對應於理論建立過程的軌跡, 為理論建立過程提供了分類的依據, 同時也為”理論建立的理論(theory of theory-building)”提供了實徵研究的確認結果; 並以此樣式和軌跡為基礎, 分析創新開端目前研究的趨勢與概況, 提供創新開端領域目前學術研究概況的實徵數據; 本文最後將對本研究的限制提出說明, 以及對於未來可能的發展提出建議. / This study identifies trajectories and patterns of research towards theory-building in the early stage of front-end innovation. The trajectories and patterns serve as a tool to explore and analyze the trends and the landscape of current research situation in the domain of interest. The units of analysis are individual research project and the process of theory-building. The source of data come from 24 peer-review academic journals, including Journal of Product Innovation Management, Journal of Marketing, R&D Management, Technovation, Management Science, Research Policy…and so on. In total, 167 academic articles are collected for further analysis. The result demonstrates that 14 patterns and corresponding trajectories along the theory-building process are identified. This study also discusses the possibilities of a research pattern that could be followed by these patterns and trajectories. In the end of the study, specific contributions to the knowledge of the early stage of front-end innovation are listed and future research opportunities are also suggested.

一、 哲學家黑格爾以「存有與無是相同的」(das Sein und das Nichts ist dasselbe)作為他《邏輯學》的起點，而宋代理學家張載則從「清虛一大」談世界的起源，由「有無虛實通而為一」主張「有／無→有」。 兩者入學之徑或許大異其趣，但兩者都談了世界之源起，且兩者之談論都導向了「有無一」(das Sein und das Nichts ist dasselbe)之相同點；這成了本比較哲學論文的關鍵論題。 由「有無一」吾人可以見識二者思想互通之處，從而比較二位思想家是如何談「世界的開端(den Anfang der Welt)。」 二、 本文寫作的步驟為各自鋪陳出張載《正蒙》與黑格爾《邏輯學》論開端的文本內容。在比較的過程中並為了釐清某些關鍵術語，亦進行了若干小規模之比較哲學工作。如(1) 論中西「本體」意義之不同 (2) 比較漢語語境中的「形而上／形而下」與亞里斯多德μεταπηυσιψσ一書之主題(3) 氣與亞里斯多德的物質因(causa materialis/tên hulên kai to hupokeimenon)之比較(4) 論「存有」(ὄν)一詞之漢語翻譯(5) 談「變」(das Werden)與「易」之對比(6)「道」與希臘人logos之間的對比。 另外，黑格爾亦論證「思想史」乃與「精神發展之歷史」的平行，故其言「純粹的有」，實乃對應著巴曼尼得斯的「存有」，「純粹的無」對應著佛教/老子的無，「變」對應著赫拉克利圖斯。本文除一一討論黑格爾的想法外，並藉著張載闢佛與闢老的想法，重新對比了黑格爾、張載思想與歷史上對於開端所作出談論的思想家之間的比較。 三、 最後，在結論處，本文以黑格爾與張載「有無同一且已同出」的真理，去檢討了歷史上對於開端的種種談論，包括了道家「有生於無」、「從無生無」(Ex nihilo nihil fit)、基督教之「從無生有」……等等。 / Theologian Hegel takes the purest Nous as beginning of his philosophical system. The purest category is “pure being” (das reine Sein), from the content of “pure being”, Hegel infers the next category “pure nothing” (das reine Nichts), and proves that these two are identical. Song Dynasty Neo-Confucianist Zhang Zai discusses the beginning of the world from his essential terminology “Clear Empty One Big” (清虛一大), and advocates that “being, nothing, void, fullness, but is one”(有無虛實通而為一). The thought systems of Hegel and Zhang Zai are very different, but both discuss the beginning of the world, and both of discussion guided to the same point “being and nothing is one and the same” (das Sein und das Nichts ist dasselbe); This is the central argument of this comparative philosophy dissertation.