欲了解某一民族的文化，則研究此民族的語言是絕佳的途徑，因為每個民族的語言皆為文化發展及積累的產物，受到文化的影響甚鉅。透過語言的視窗，可以一窺蘊藏豐富寶藏的民族文化。文化的範疇廣大，其中飲食文化是非常重要的組成部分，因為飲食是人類自古以來生存最基本的要求，是人類最為熟悉的事物之一，因此，語言亦承載了相當豐富的飲食文化內涵。 隨著時代的演變，以及人類探索的事物日趨複雜，語言亦不斷變化，其中詞彙意義的轉變尤為明顯，為了替大量從未見過的事物或抽象難解的概念命名，若上述事物或概念的某些特徵與較為熟悉且具體的事物或概念的某特徵之間具有「相似性」，人們即會產生「聯想」，並以原本擁有的詞彙加以指稱，使得原本的詞彙產生另一種意義，也就是「轉義」，當中常蘊含有「隱喻」的思維，因此轉義又可稱為「隱喻意義」，這些隱喻意義說明了人類是如何來認識週遭客觀世界。 俄語的發展進程亦是如此。俄語是俄羅斯文化的載體，自然承載了豐碩的俄羅斯飲食文化。而了解飲食文化的途徑可透過俄語飲食詞彙的研究，這些原本描寫食物、食物味道或飲食行為的飲食詞彙，在龐大的俄語系統中，被用來指稱某些抽象的事物或概念；也就是說，經過語言長期的發展，俄語飲食詞彙產生了相當多的隱喻意義，這些隱喻意義儘管是俄語使用者不易察覺到的，卻表達了俄羅斯民族的思維特性。 本論文旨在研究俄語飲食詞彙，包括食物詞、食物特質詞以及飲食動作詞的隱喻意義與用法，並從中觀察俄語中所隱含的思維方式與認知特點，以及語言所反映的民族思維特性。預期將能豐富俄語詞彙隱喻研究的視野，提供欲了解飲食隱喻的研究者、俄語教學者及學習者之參考。

閱聽人研究一向是傳播研究的焦點，不過傳統閱聽人研究，多半將閱聽人及文本視為獨立的分析單位。本文嘗試依循文化研究(cultural studies)整體觀(holistic approach)概念，將文本及閱聽人間的界線模糊，並選定失業作為研究主題，從較為全觀的角度探討一般人如何建構一套屬於自己的失業看法。 為了探究一般人如何建構自成一格的失業理論，本文除了抽樣三集討論失業的談話節目進行分析，另外也採訪了十四位居住於台北縣市的居民。受訪對象多是我們熟知的上班族，大部分目前具有工作，有二位退休，其中四位有過失業的經驗。從事的行業則包含有律師、教師、業務代表、媒體記者等。 本文先就失業的歸因進行統計分析，以瞭解一般常民對失業原因推論傾向，研究結果發現一般人對失業歸因傾向個人因素。接下來，本文從談話節目及訪談語錄中所呈現出的失業隱喻，來分析框限一般民眾失業理論的隱喻內容，並從隱喻內容解讀出失業言說中三種失業推理的文化模式。不同於歸因分析及隱喻推理邏輯的探討，旨在尋求常民理論的一致性，研究結果最後一部份則是企圖呈現失業理論的多元性及不一致性。本文以失業的敘述結構為切點，從建構社會角色認同的文化模式，檢視常民失業理論的變異性。 綜合上面的分析，本文嘗試建立常民理論的建構模式，發現專家理論及意識型態的文化知識會影響理論的建立，但並非所有的專家理論及意識型態都會融入在常民理論中，而負責篩選的即本文所專注研究的文化模式。 關鍵詞：閱聽人研究、常民理論、文化模式、歸因、隱喻、敘事

本論文從認知語意學的角度來探討英文中 “Heart” 成語所牽涉到的認知語意機制，並以Lakoff (1993)所提出的當代隱喻理論、Kövecses & Radden (1998)從認知語言學角度針對換喻所做的研究以及Ruiz de Mendoza (2003)所提出來的隱喻和換喻的三個交互模式為基礎，進一步探討 “Heart” 成語的字面語意如何透過這些機制衍生出其象徵語意。此外，本論文也對收集到的七十七個 “Heart” 成語進行重新分類以修正Niemeier’s (2003)在 “Heart” 成語分類上所產成的謬誤。 研究分析發現七十七個 “Heart” 成語所牽涉的認知語意機制包括Lakoff (1993)提出的五種隱喻類型以及Kövecses & Radden (1998)提出的十五種換喻類型其中的六種，而七十七個 “Heart” 成語的字面語意與其象徵語意之間的連結則無法僅僅透過Ruiz de Mendoza (2003)所提出來的隱喻和換喻的三個交互模式進行建立，而必須加上本研究另外發現的四個新的交互模式才能完整建立起七十七個 “Heart” 成語的字面語意與其象徵語意之間的連結。 / Based on the contemporary theory of metaphor by Lakoff (1993), a cognitive view toward metonymy by Kövecses & Radden (1998), and models of how metaphor can interact with metonymy by Ruiz de Mendoza (2003), this thesis makes an effort in exploring the cognitive-semantic mechanisms behind the 77 heart idioms collected for this research. Although Niemeier (2003) has tried to explore the metaphorical and metonymic bases for the heart idioms in English, her analysis is not satisfactory and can not meet the goal of this current research. A recategorization of heart idioms is therefore performed to encompass all the features exhibited by them before the cognitive-semantic analysis is proposed. The analysis of heart idioms discovers that a full explanation of their figurative meanings requires the activation of all the five types of metaphor proposed by Lakoff (1993) and six out of the 15 types of metonymy-producing relationships proposed by Kövecses & Radden (1998). Furthermore, to fully account for the figurative meanings of heart idioms, the analysis also proposes six interaction models of between metaphor and metonymy, two of which are proposed in Ruiz de Mendoza (2003) and four of which are discovered by the current study.

歇後語是一種很有趣的口語文體，它由兩個部分組成，語意重心在第二部分，展現豐富的語意和音韻的運作歷程。它並非固定而無法再分析的結構，使用者只能靠死記來使用它；反之，歇後語本質上為我們人類認知的一部份。它展現多層的隱喻、代喻和人類知識架構等語意上的運作（參看Lakoff 1993，Kovecses and Radden 1998，Fillmore 1977等人之論著）。本論文旨在從認知語意學的觀點，探究台閩語歇後語的本質，重心在探究其最終語意的衍生歷程。我們修正Geeraerts (1995)針對成語的分類架構和Ruiz de Mendoza’s (2003)分析成語所使用的隱喻和代喻互動類別，來分析閩南語歇後語，得到在四大類別下，有二十二種語意衍生的種類、十二種變化和十二種次變化。分析的結果顯示，所有的歇後語之語意皆可衍生，且三層的衍生為最普遍的基型。此外，代喻在台閩歇後語很普遍，所有的類型皆有牽涉到代喻。與隱喻相較，代喻在台閩語歇後語語意的衍生上所佔的角色比隱喻重。 / Two-part allegorical sayings Xie-hou-yu, colloquial expressions whose second parts bear the main semantic weight, exhibit rich semantic and phonological operations. They are not unanalyzed fixed structures memorized by the users; instead, two-part allegorical sayings are conceptual in nature, exhibiting multiple semantic operations among metaphor, metonymy, and knowledge frame (cf. Lakoff 1993, Kovecses and Radden 1998, Fillmore 1977, among others). This study aims to explore the nature of two-part allegorical sayings in Taiwanese Southern Min from cognitive semantics point of view, focusing on the derivations of the intended meaning. We modify Geeraerts' classification model (1995) and Ruiz de Mendoza’s (2003) model of interaction types in analyzing idioms to account for the data and find twenty-two types of derivation under four major categories with twelve variations and twelve subvariations. The result shows that all two-part allegorical sayings are motivated with three stages of derivation as the common schema. Furthermore, metonymy is very pervasive in two-part allegorical sayings in Taiwanese Southern Min where all of the four types involve metonymy. Comparing with metaphor, metonymy plays a much more important role in the meaning derivation of the two-part allegorical sayings.

本論文應用隱喻與轉喻之理論觀點，探討台灣客語分類詞諺語之認知語意機制如何運作。首先，根據Kövecses and Radden (1998) 從認知語言學角度所提出的轉喻理論，分析台灣客語分類詞諺語中的轉喻類型。接著，本論文分析台灣客語分類詞諺語中隱喻機制的運作，結果發現普遍而言，隱喻都是以轉喻為基礎。此外，本研究針對Radden (2003) 所提出以轉喻為基礎的隱喻之四種來源分類提出修正。 除了呈現認知語意機制，文化制約之世界普遍性及台灣客家文化之特殊性也在台灣客語分類詞諺語中展現出來。最後，透過Lakoff and Turner (1989) 所提出的生命物種之大鏈隱喻，我們了解諺語所表達的最終概念是以人為中心，而且諺語通常帶有勸世的功能。簡言之，本論文藉由探討認知語意機制如何在台灣客語分類詞諺語中運作，呈現人類認知過程以及展現台灣客家文化。 / This thesis aims to explore how the cognitive mechanisms are operated in the classifiers and measure words in Taiwanese Hakka proverbial expressions, in particular metonymy, the interaction between metaphor and metonymy, idiomaticity, and cultural constraints. Since human conceptual system is fundamentally metaphorical in nature, classifiers, representing conceptual classification of the world, are found to manifest metonymically and metaphorically. First, based on the metonymic relationships proposed by Kövecses and Radden (1998), cases involving metonymy are carefully spelled out. Then, cases involving the interaction between metaphor and metonymy are elaborated. The metaphors activated in these cases are generally grounded in metonymy, which evidences that metaphors generally have a metonymic basis (Radden 2003). Apart from displaying cognitive mechanisms, the classifier/measure word proverbial expressions in Taiwanese Hakka exhibit Taiwanese Hakka-specific cultural constraints and near universality in conceptual metaphors (Kövecses 2002). Cases which are more specific to Taiwanese Hakka are semantically more opaque whereas cases which are more near universal are semantically more transparent (Gibbs 1995). Furthermore, through the GREAT CHAIN METAPHOR proposed by Lakoff and Turner (1989), we know that all the proverbial expressions are ultimately concerned about human beings. Moreover, proverbial expressions tend to carry pragmatic-social functions, conveying exhortations. In brief, the cognitive mechanisms of metonymy as well as the interaction between metaphor and metonymy are pervasively found in classifier/measure word proverbial expressions in Taiwanese Hakka. Through unraveling the conceptual mechanisms associated with classifiers and measure words in Taiwanese Hakka proverbial expressions, this study betters our understanding of human cognition in general and Taiwanese Hakka culture in particular.

隱喻被認為是最具鮮明語言共通性的手法，近二十年來「大自然」相關名詞隱喻備受學者關注，這類隱喻經常從對比觀點及認知語言學、語言文化學等角度來研究。大自然的譬喻中，生物的隱喻為口語表達中最積極的部分。生物的隱喻根基於人類與動物、鳥類、昆蟲之間特性、行為之比較，從隱喻的使用可窺探其語言文化上的不同思維，及不同母語者對同一生物既定形象的認知可能有很大差別。然而，由於長久以來學者研究隱喻的資料多源自字典或是有限的著作，因而此類隱喻並未得到充分研究。 本論文旨在研究現代俄國生物名詞隱喻的主要使用情形與趨勢，以俄語國家語料庫（НКРЯ）中的文學與政論文本語料為主，聚焦於較少被討論的俄文生物名詞隱喻於結構語義及功能修辭學領域中的使用情形，說明此類隱喻詞彙之來源語義屬性，歸納生物名詞隱喻所表達的特徵和涵義，確立現代生物名詞隱喻化趨勢的主要方向，使語料系統化，以俄語學習者角度更進一步分析此類隱喻在政論與文學文本中之修辭功能，從中對語言翻譯和語言邏輯分析有更深探討。

本研究旨在探究有關「思考｣ 的中文辭彙，藉以一窺人類思考過程的全貌，並進一步透過隱喻與轉喻等認知語意機制 (參看Kövecses and Radden 1998, Lakoff 1993, Ruiz de Mendoza 2000, Diez Velasco’s 2003等人之論著)，分析人類思考過程的中文辭彙體現。 首先，我們修改認知心理學中所提的訊息處理模型 (參看Palmer and Kimchi 1986, Sternberg 1969, and Neisser 1967等人之論著)，根據修改過後的模型，得到人類思考過程的中文辭彙體現可分為七種類型。在進一步分析後發現，有關「思考｣ 的中文辭彙所牽涉的認知語意機制包括Lakoff (1993)提出的隱喻類型，Kövecses & Radden (1998)及Diez Velasco’s (2003)提出的轉喻類型，及Ruiz de Mendoza (2003)所提出來的隱喻和轉喻的交互模式，而本研究另外發現需透過三重轉喻及兩個新的隱喻和轉喻的交互模式才能完整建立起人類思考過程的中文辭彙體現的字面語意與其象徵語意之間的連結。 / In this study, we intend to claim that the backstage cognition of thinking process, through linguistic manifestation, can be explicitly detected with six dynamic continuing stages. In addition, each stage reifies itself with linguistic expressions of concrete observable parts or organs of body, which in turn demonstrate that lexical manifestation of thinking is heavily based on such mechanisms as metaphor and metonymy. (cf. Kövecses and Radden 1998, Lakoff 1993, Ruiz de Mendoza 2000, Diez Velasco’s 2003). First of all, we refine the information processing model proposed in cognitive psychology (cf. Palmer and Kimchi 1986, Sternberg 1969, and Neisser 1967). Based on the refined model, the Mandarin lexical reification of thinking is claimed to fall into six stages corresponding to six types. A special case linking two or more stages is observed as the seventh type. Then, we probe into the linguistic data from the seven types of thinking. The analysis discovers that a full explanation of those linguistic data from the six stages of the thinking process requires the activation of some types of metaphor. We have also found metonymy provides mental access to thinking activities. As to the interaction of metonymy, the three types of double metonymy are not sufficient to account for the lexical manifestation of thinking. Triple metonymy also needs to be employed to explain the meaning derivations of the data. Finally, it is found that the three interaction models of metaphor and metonymy are insufficient to cover all the possible interactions of cognitive mechanisms behind the lexical manifestation of thinking in Mandarin. This study reveals two new interaction models not mentioned by Ruiz de Mendoza (2000).

本論文探討顏色詞「黑/烏」與「白」在台灣華語、台灣客語以及台灣閩南語中語意延伸之比較。黑與白是自然界中最原始的顏色，而在Berlin and Kay (1969) 的顏色發展歷程中處於第一階段。本文觀察顏色詞黑與白背後的認知機制，並藉此將語料分成原始意義、轉喻延伸、隱喻延伸和特殊例子這些類別來詳述。本研究發現有些隱喻延伸普遍地存在三個語言當中，有些則是某個語言特有的，而這些語言特定的顏色詞通常蘊含文化根源、發展成構式或從外語借用而來。 本文還運用Kövecses (2005) 隱喻中的文化因素來審視顏色詞黑與白。研究發現就跨語言層面而言，台灣華語發展出最多的隱喻延伸，台灣閩南語次之，而台灣客語最少。這顯示了台灣華語顏色詞的蓬勃發展跟該語言的文化、經濟或科技等活躍發展密切相關。此外，本文發現顏色詞黑大多為負面意義，而顏色詞白則多為非負面意義。顏色詞黑與白也發展出許多語意延伸的對立，例如神秘與明確、惡與善、違法與合法。 / This thesis explores the similarities and differences regarding color terms of black and white among TM, TH and TSM. Black and white are the two most fundamental colors in the natural world as designated at stage one in Berlin and Kay’s (1969) evolutionary sequence. We classify data into cognitive categories of prototypical meaning, metonymic extensions, metaphorical extensions and idiosyncratic examples, observe their corresponding lexicalization types (Packard 2000) and use Kövecses’ (2005) cultural factors in metaphor to examine them. The three languages all contain abundant data of prototypical meanings which refer to the physiologically visual color, black and white, the representative colors of human conceptual universals about night and day (Wierzbicka 1996, Goddard 1998). Via different ICM mechanisms (Kövecses and Radden 1998), the three languages develop diverse metonymic extensions. Besides, through the general metaphor ABSTRACT QUALITY IS PHYSICAL QUALITY (Goatly 2011), numerous attributes are conceptualized through the visual color black or white in metaphorical extensions. Some metaphorical extensions are universal across the three languages; some are language-specific because of cultural roots, fixed constructions or language borrowing. Idiosyncratic examples include arbitrary items and proverbial expressions. We also use Kövecses’ (2005) cultural factors in metaphor to observe the cross-cultural and within-culture dimensions. For the cross-cultural dimension, in terms of the source domain of color black or white among the three languages, TM develops the most prolific metaphorical extensions of color terms, TH has the least versatile generations, and the development of TSM color terms is in between. The complexity of TM color terms is closely related to the vivacity of cultural, economic or technological developments in that language. From the most primitive opposite of darkness and brightness, color terms of black and white also distinctively contrast with each other. The negative meanings of color terms black are proportionally dominant whereas the meanings of color terms white are mostly non-negative. Furthermore, color terms black and white reveal some evident oppositions in the metaphorical extensions such as mystery and clarity, viciousness and innocence and illegality and legality.

本研究欲瞭解在資訊時代裡、超媒體的形式特性所中介出來的媒介經驗，即網站介面上的符號展演可能對使用者傳遞出怎樣的訊息？網站介面上的符號編排方式及超文本的結構內容會如何型塑出不同於其他媒介的使用經驗？由於隱喻運用於圖形使用者介面上已有二十多年歷史，且在傳播學門裡有著豐富的討論，因此本研究以介面上的隱喻運用作為探究超媒體經驗特性的問路石。 在回顧人機互動領域及傳播學門裡對隱喻的討論後，本研究以Fauconnier & Turner所提出的概念合成理論（conceptual blending theory）為理論工具，並選取數個網站介面的設計進行探究。透過個案分析發現，隱喻在網站介面的應用上，會透過介面媒材、超文本結構及互動功能設計綜合展現出來，而在作用層面上，介面隱喻為建構使用者瀏覽經驗的認知中介物，將真實世界概念與系統功能相互融合、構作出一組相對容易吸收與學習的經驗知識，在這之中並可能彰顯與網站定位相關的特定訊息。 本研究以為，概念合成理論能幫助我們解釋網際網路中的瀏覽經驗，是如何從媒介的物質基礎與人類的肢體與幻想中誘發出來。由介面隱喻所勾勒出的情境會激化了心智空間內豐富而複雜的互動過程，再加上電腦即時的互動性，使得使用者對該網站的概念結構與肢體動作皆會融合在一個整合的行動空間內。另外，在網站設計策略裡常見的場所隱喻及空間隱喻則是立基於「網站即空間」的概念隱喻裡，網路的空間性藉由隱喻語彙的描述、隱喻設計的增生而不斷地建構、累積、再建構，最後成為網路文化的一部份。

隨著「無名小站」的關閉與微網誌服務的興起，人與書寫場域的「承諾」開始出現了改變，一個人可能同時擁有好幾個部落格，或是出走之後卻又在某個時間點將其重新啟動。過往研究總將網路空間與人視為一固著關係而忽略此般現象，於是，本研究欲透過個體於部落格的流轉、荒廢、多重存在等特質，試圖理解部落格黃昏時代中的自我敘事，並重新概念化其身分、場域和網路實踐之中的個人生命意義。 　　本研究從「旅行者隱喻」概念出發，以「人與地方的互動關係」和「流轉足跡」兩大面向切入，探究當今個體頻繁的遷徙現象與流動的自我生成。研究方法則使用「深度訪談」與「流轉地圖繪製」相輔相成，從使用者所提供的各種象徵圖像和日常生活經驗中，將抽象的網路世界實體化和時序化，進而轉換為可操作的概念文本。 　　最後，本研究發現，個體藉由流轉實踐，將原本屬於自體傳播的過程外部化，宣示自身存在，並成就了存於網路原生世代中的漂泊心靈。對個人而言，流轉敘事不完整且不確定，但也因此讓個體能繼續拓展流轉網絡，使自我有成長的可能；對科技而言，部落格以承載個體不同時期的生命情境為特殊的「網路地方」，讓自我有更多重構和回溯的自由。 / With the service termination of "Wretch" and the development of the microblog, the "commitment" between the individual and the writing place turn to other ways. For instance, a person may have many blogs in the same time, he may also start over with blogging after leaving that blog. Researchers ignored this situation easily because that studies in the past always view the relationship between the cybersphere and the living as a fixed thing. Therefore, this study try to figure out the self-narratives and conceptualize the life meaning in identification, cyberplace, and practice by the discussion of hyper-jump, abandon, and simultaneous existence in the internet. The major concept is "Traveler Metaphor" with "Self/Place Interactions" and "Trajectories of Hyper-Jump" in the study. The researcher take "In-Depth Interviews " and "Map Guide Drawing" approach to transform the individual's graphic symbols and daily experience into a practical text to reify and sequentialize the Web life. In conclusion, individuals make intrapersonal communication visible to establish the sense of self. This is what the unique drifting spirit is in the internet generation. For the individual, the narrative of hyper-jump is incomplete and unstable. However, that's the reason why individuals can widen the flowing map and develop a grow-up story. For the technology, blogs can be thought of as special "cyberplace" which is contextualized with the different life situations. It make individuals easier to self-reconstruct and introspect.