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被譽為漢初三傑之一的韓信，歷史記載被呂后與蕭何用計所殺，一代功臣名將便如此畫下人生句點。然而，其豐功偉業以及果敢勇猛的形象皆烙印在人民的心中，因此除了劉邦為他埋首級處有祠廟外，韓信所到之處也都有所傳說，且為之立廟，例如：河北獲鹿縣的韓信祠。 韓信在中國的歷史上是個英勇的將軍形象，但跨過一個海峽後，卻被賦予不同的形象。在台灣，韓信的傳說與中國流傳的故事大相逕庭，傳說韓信死前將兵法化成象棋，而台灣則將這則傳說重新編纂，讓韓信除了發明象棋外，還發明了麻將、骰子等，並且將之奉為賭博神，使之成為民間所謂的偏財神。韓信從原本的鬼神變為萬人尊敬的武神，又從武神轉變成萬人膜拜的財神，這樣的變化因素到底為何？而韓信崇拜在台灣為何會產生如此重大的轉變？ 除此之外，台中烏日的寶林寺更是將韓信的神明性質擴大變成萬能神，雖然此間寺廟是以觀音菩薩為主神，但信眾都將觀音菩薩與韓千歲齊名，祈求時更是將兩者稱號並列，其中的演變過程如何？而此是否可以看出台灣韓信崇拜發展的普遍脈絡？或者此僅為韓信崇拜發展中的特例？ 台灣的宗教環境特殊，其宗教發展也與中國宗教有所異同。雖然台灣的宗教多為中國的原鄉型態，但經過幾十年的發展，台灣的民間信仰已漸漸在地化，可以看出許多與中國原鄉不一樣的宗教型態。而韓信崇拜就是一個明顯的例子，不僅在傳說上，在神明性質的塑造上以及儀式的展演上都有著極大的差異，因此也可藉由此例，觀察台灣宗教發展的獨特性。 / Han Sin, was a person of talent in the initial stage of Han dynasty, but he was executed by Queen Lyu and Prime Minister Siao He. Although he was accused of an armed rebellion, he is still considered a sage by later generations after he died. To commemorating him, the state and nation founded memorial temples in several locations in China. In the Chinese history, Han Sin was a renowned strategist and god of war, but he actually turned into the god of wealth in Taiwan. The Taiwanese changed the Chinese anecdote that Han Sin was the ancestor of Chinese chess and shaped him into the inventor of all gambles. Why was Han Sin changed from a ghost to the god of war, and then into the god of wealth? Furthermore, why would his character have developed such significant changes in Taiwan? Besides, Han Sin almost became to the multi-purpose god in the Taichung Bao Lin Temple. There are two primary gods, Avalokiteshvara and Han Cian Suei. However, what is the relation between Avalokiteshvara and Han Cian Suei, and why does it have those developments in the Taichung Bao Lin Temple history? Is it possible to find the rule of Han Sin worship development? Is this a special example of Han Sin worship in Taiwan? The environment of Taiwanese religion is unusual and different from the development of Chinese religion. After several dozens year of development, the Taiwanese folk religion has localized gradually and Han Sin worship is an obvious example. In Taiwanese folk religion, there is a notable difference not only in fable, but also in shaping the gods' character and in ritual. In this way we can observe the uniqueness of Taiwanese religion through the development of Han Sin worship.

In this thesis, comparative experienced similar historical events the countries in East Asia, Korea and Taiwan. Research focus is democratic development and media’s role in Korea and Taiwan. This research theme is composition of communication studies and political science. Firstly, I reviewed basic concept of media and democracy’s correlation, and media’s role in democratic countries, Secondly, purchased Korea and Taiwan’s democratization process on view of comparative political science. And I followed media’s role on democratization process. Research’s basic point of view is comparative study, and also used literature analysis method. The purpose of this study is review Korea and Taiwan’s journey of democratization, and through the past experience what was the role of the media.

「存在句」普遍的存在人類的語言之中，華語存在句主要有兩種語序「處所＋動詞＋人/事物」如例 (1)；「人/事物＋動詞＋處所」如例 (2)。 　　 (1) 桌子上有書。 (2) 書在桌子上。 「在」字句的主語屬於「有定」或「有指」的「人/事物」，而「有」字句只能帶「無定」的「人/事物」作賓語。華語語言學家通常將「有」字句稱為「存現句」表示「某處存在某事物」，或者表示「位於某處所的事物的出現或者消失」。在語法形式上表示處所的名詞出現在存現句的句首，而表示存在、出現、消失的人或事物的名詞組出現在動詞後。從語言學習角度來說，華語的「存現句」對於外籍生是一個較為陌生的結構。本文從功能語法角度分析華語的「存現句」。以「認知分析」、「引介功能」、「傳達信息」、「焦點」、「主題」、「有定到無定」、「名詞的定性」為理論架構而處理存現句的形成與結構。 韓語沒有對應於華語存現句的句型，表示存在的動詞「在、有、是」都翻譯成韓語「있다(itta)」，使用助詞「著」的存現句翻譯成「V+아/어/여(ɑ/ə/yeo) 있다(itta)」。韓語存在句的基本語序為「處所詞組＋名詞組＋存在動詞」，例如： (3) 산 에 나무 가 있다.　(山上有樹。) San e namu ga itta. 山 在 樹 有 本論文探討韓語存在句如何表現主題、焦點、定性，如何傳達信息而進行與華語存在句的對比分析。此外，從功能的角度提供適當的教學策略，並且針對韓籍學生設計存現句語法課程而應用在實際教學上，藉此探討功能語法在教學上應用的可行性。 / Existential Sentences generally exist in human languages. There are two kinds of word orders of Existential Sentences in Mandarin: locations+verbs+people/things(Example 1); people/things+verbs+locations(Example 2). Example 1: Zhuozi shang you shu. (桌子上有書。) Example 2: Shu zai zhuozi shang. (書在桌子上。) 　Subject of Example 2 is definite people/things; however, Example 1 can only use indefinite people/things as its object. Example 1 is generally considered as Existential Sentence. Mandarin Existential Sentence is an unfamiliar structure for students learning Mandarin as a foreign language. This thesis analyzes Mandarin Existential Sentence from the perspective of Functional Grammar. Topics covered in the discussion of Mandarin Existential Sentence include cognitive perception of space, presentative function, information packaging, focus, topic and definiteness. There is no corresponding Mandarin Existential Sentence in Korean. Verbs meaning “zai ‘to be at’(在), you ‘to have’(有), shi ‘to be’(是)” are translated to 있다(itta) ‘be, have’ in Korean. This thesis discusses how Existential Sentences express their topic, focus, definiteness and information in Korean. This thesis also provides suggestions for teaching Mandarin Existential Sentence to Korean students and discusses the feasibility of Functional Grammar in teaching .

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本文旨於透過分析日韓爭端檢視韓國之中型權力形象。在回顧過往對於支持與反對韓國作為一個中型國家的文獻後，本文藉由自1990年代至朴槿惠主政時期之三個個案分析日韓爭端中韓國政府的國家管理政策。最後，本文歸結由於韓國在與日本的爭端中並沒有堅持正統的中間勢力行為，中型權力理論並無法充分描述南韓獨特的外交政策取向。然而，隨著時間的推移和對日本政策的重新評估，南韓政府有可能採取更為強勁的中型權力聯盟。 / This thesis seeks to test South Korea’s image as a middle power by examining the country’s approach to bilateral disputes with Japan. After a review of literature supportive and critical of Korea’s status as a middle power nation, it then focuses on evaluating the country’s management of ROK-Japan bilateral disputes using three different case studies span from the early 1990s to the Park Geun-hye administration. Finally, this thesis concludes by suggesting that since Korea does not consistently adhere to orthodox middle power behavior in its disputes with Japan, the middle power theory does not adequately describe South Korea’s unique foreign policy orientation. However, with time and with a sincere reevaluation of its Japan policies, South Korea has the potential to adopt a more robust middle power alignment.

地緣政治係俄羅斯制定外交政策的重要考量，俄羅斯領土橫跨歐亞洲，向東與東北亞地區相連，該區域之和平穩定關乎俄國國家利益。韓國位居朝鮮半島，因冷戰時期的意識形態對立，俄韓兩國無交流合作，然而隨著冷戰結束，國際局勢的變化替兩國發展交流帶來契機。 本文研究係從俄羅斯外交政策之演變探討俄國逐漸向東轉之因，後從兩國政治、經濟、安全三大面向之互動，歸納出俄羅斯對韓國外交政策方向。 / Geopolitics is the crucial concern for Russian foreign policy. Russia has the most extensive territory in the world, and its eastern part is right next to Northeast Asia, in which the stability and peace is Russia’s national interests. South Korea is located on the Korean Peninsula, but because of the ideological conflict in Cold War era, there was barely no exchange or cooperation between Russia and South Korea. However, after the end of Cold War, the change of international relations brought the opportunity to these two countries. The dissertation focuses on discussing the policy “Pivot to East”of Russian foreign policy, and sums up Russia’s Foreign Policy toward South Korea by studying the political, economic and security interactions between two countries.