本文旨在探討魯迅思想中言語道斷的、前語言的（pre-discursive）「肉體」（corporeal）成份，其表現方式，及其發展。從知覺現象學角度看，「肉體」生命意指在世存有與生活世界間不依賴語言的本真互動，魯迅所以認為中國人有被世界淘汰的危機，就是因為中國人日漸喪失這一在世存有的本真能力。本文第一章通過魯迅的女性觀來探討肉體生命的社會層次，女性是魯迅反瞻男性乃至人類處境的鏡子，他看到不僅女性被男性宰制為必然，女性對男性的宰制亦不可避免。二章藉魯迅的死亡觀來檢討肉體生命的自然層次，死亡的終極否定力量對魯迅有本體論、認識論乃至方法論的意義，使他產生跨越生死的責任感，具備察見不詳的認識力，以至追求正義的復仇行動力。第三章探討魯迅表現人與生活世界間本真互動的書寫策略，魯迅企圖通過解剖與挖底的書寫、吃與被吃的書寫、綻出式的還原書寫，即描寫與「自性」不可須臾離的肉體的本來面貌，去自我批判，去對抗語言、意識形態的堡壘，以保存生命原始純真的最後陣地。第四章討論形成魯迅肉體生命意識在其生命歷程中的發展，即通過「幻燈片事件」的死亡體驗與中國傳統決裂，通過靈肉合一的愛情與啟蒙陣營決裂，與通過永遠的反抗與左翼文人決裂，終於回歸孑然孤獨的肉身。魯迅的國民性批判的動力來自於他永遠選擇以自我批判開放自己的生命，選擇在既成的僵化體制之間找出路，以死為生，像死神那樣永不止息。 / This dissertation discusses corporeal, ie., pre-discursive element in Luxun’s thought, its presentation and its development. From the perspective phenomenology of perception, corporeality means authentic, extra-lingual interaction between being-in-the-world and life-world itself. For Luxun, Chinese’ gradual deviation from and inability to appreciate this authentic interaction are their true crisis of extinction in modern world. The 1st chapter discusses social level of corporeality through Luxun’s perception of women. Women are a mirror for Luxun with which to reflect upon men’s even human’s condition. Through women he discovers not only the inevitability of men’s domination over women, but also that of women over men. The 2nd chapter examines natural level of corporeality through Luxun’s appreciation of death. The ultimate negating power of death empowers Luxun ontologically, epistemologically, and methodologically. From death he derives a transcendental sense of responsibility across life and death, develops an ability to penetrate pleasing appearance to uncover inconvenient truth, and a determination to pursue justice through endless revenge. The 3rd chapter shows Luxun’s tactics of presentation of corporeality. He seeks to preserve authenticity of life, a liberation from linguistic and ideological shackle through self-criticism by means of writing on the subject of anatomy and excavation, cannibalism, and self-manifestation, ie., writing on corporeal body that is indispensable with selfhood. The 4th chapter discusses the diachronic development of Luxun’s awareness of corporeality through various stages or series of contradictions in his life. At the end of his life, Luxun returns to his lonesome corporeal body after his breakup with Confucius tradition in 1906, with intellectual enlightening camp in 1920s, and finally with left-wing writers in 1930s. Luxun’s strength of criticism on weakness of Chinese characteristics comes from his relentless self-criticism and therefore open-mindedness, his persistence to search for a way out of lethargic institutions, in other words, his emulation of death.

本論文雖定名為「赫魯曉夫時期黨的政策之研究」，但由於蘇聯是一個「一黨專政」 的國家，表現典型的「以黨領政」政治型態。因此，本文論述範圍，實包括此一時期 蘇聯一切重大黨政改革措施在內。 本論文主要就赫魯曉夫統治蘇聯時期（一九五三∼六四）之黨政、內政、外交及經濟 改革作一全面之探討與深入評析。 本論文之要點如下： 一、黨政改革 （一）設立工、農業黨部之獨立組織 （二）通過「新綱領」─提出「全民國家」、「全民黨」口號 二、清算史達林及其影響 （一）反史鄉達林個人崇拜 （二）匈牙利革命事件 （三）中共鳴放運動 三、外交 （一）和平共存政策 （二）與中共關係之惡化 四、經濟─通過「七年計劃」，蘇聯進入「全面展開共產主義社會建設的時期」。

本論文全部共一冊，十餘萬字，除緒論與結訥外，正文部份分為六章十九節。 第一章說明盜匪產生的時代背景，分由政治、軍事、經濟、社會四方面來論述。 第二章說明盜匪產生的種類、巢窟與分布。 第三章說明盜匪產生的組織、規律與隱語。 第四章說明盜匪產生的武器、戰術與習性。 第五章說明盜匪產生的禍害，分別解釋盜匪燒殺、劫掠、綁票三種惡行及慘狀。 第六章說明盜匪產生的影響，包括政治外交方面與社會經濟方面。另外，還對直魯豫 方志內記載的匪亂事件加以統計，除借此來看當時匪亂情形的嚴重程度，並可作為前 述各項說明的另一個論證。

第一章地理環境 第二章部落遷徒 第三章人口與家族構成 第四章家系之持續 第五章家屋之分佈 第六章婚姻制度 第七章部落組織與階段制度 第八章會所制度 第九章罪與罰 參者書目 圖版

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黎巴嫩孱弱的社會體質在無力消　於發展過程中所迸發的一連串危機下， 終在一九七五年釀成全面的內戰，其混沌險惡之勢全面肢解國家機器，生 民賤如螻蟻；也為飽受歷史巨擔磨難的中東地區，再上一層重枷，成為關 切中東事務者的研究課題。本研究論文即透過黎巴嫩的社會層面，地區關 係及國際關係的三大主軸去構築內戰的圖像。 @有鑑於政治情勢的變化乃 為導引社會興衰的主流，而歷史又為政治之母；所以本文擷取黎巴嫩史上 對其今日社會性格塑造有決定性影響的諸變點及所推演的事件作一說明來 作為本研究的基點。歷史遺續沉澱堆積在各個社會權力中心，其運作生態 已無法自外於非理性教派情結及偏狹地域家族、意識的感染，七０年代巴 勒斯坦問題在上述情境下被激化，其殺傷力足以割斷維繫社會體系的紐帶 。 黎國內戰不單純是本土化的戰爭，更是區域性、國際化的內戰。敘 利亞、以色列、伊朗以及伊拉克等地區強權的涉入，將內戰推向地區權力 鬥爭的深淵；美國為推動中東政策，儘管在行政部門仍有爭議下，也出兵 黎國。探討各外來行為者的涉入動因、參與過程、施展外交工具的手段及 與黎國民兵派系的互動都是本論文寫作的核心。唯有如此，才能真實體察 戰事的脈動，釐清錯綜複雜的表象，並有助對於如何重建黎巴嫩社會及推 展中東和平的議題上，提供一條全方位思考途徑。 @ 在結論中，將根 據整個研究心得，對黎巴嫩社會提出一兼具階段性 及跟本長久之計的方 案，以廓清內戰的亂源，重塑和平。

This analysis shows the possibility of implementing a Convenience Store (CVS) Chain Business in an emerging market in Latin America: Peru. Even though the international financial crisis that started in 2007, and affected the whole economic world, this type of business has demonstrated that some services can do well based on its own competitive advantage that focus on the customer needs. Modern cities, with millions of inhabitants suffer from traffic jams, insecurity, lack of time, long distances to go from one place to another, etc. The convenience of providing different types of products and services and the good location that the stores should have are key elements for the success of the CVS business. Dividing the analysis into 4 main categories: Commercial, Operational, Organizational and Financial, this project shows that there is still a market niche to consider in an almost 9 million people city like Lima that only hosts a little more than 200 of such a places located in gas stations. The analysis proposed to open two types of places: Internal and External, in order to satisfy the unsatisfied demand that already exists and cover all the possible best locations in town, before international big chains enter there. In the long run, the idea is to replicate the experience in other big cities around the Latin America region that are still empty of such business model.

本文主要探討安德烈‧魯布廖夫《三位一體》之歷史傳承與獨創性，該作乃畫家對於時代課題反思的結果，蘊含豐富的文化意涵。本文將透過《三位一體》之創作緣由、源流演變、內容分析以及同類型創作之對照剖析其各層面文化意義。 第一章為緒論，說明研究動機、目的、途徑、方法與限制，同時匯整與分析參考文獻，提出研究架構；第二章乃探討十四世紀初至十五紀前三十年莫斯科畫派之發展與代表創作；第三章為魯布廖夫生平、創作歷程以及代表作品之論述；第四章則探討魯布廖夫《三位一體》之創作緣由、典故以及源流演變，同時透過《三位一體》內容之分析與同類型創作之對照突顯其歷史傳承與獨創性，最後論述安德烈‧魯布廖夫相關創作與影響；第五章為結論。

博士(学術) / 甲第573号 / 96p / Hitotsubashi University(一橋大学)

過去幾十年來，當地社區，科學家和政府官員不得不面對日益惡化的環境惡化以及對可持續發展和資源利用日益增長的需求。 近年來,為了解決日益增長的問題，土地和資源共同管理的概念越來越受歡迎。 共同管理通常被定義為⸢兩個以上的社會行為者之間談判，界定和保證公平分享給定領土，地區或一套自然資源的管理職能，權利和責任的情況⸥ (Borrini et al. 2000) 。 更具體地說，森林共同管理是指分享責任的領域和資源與森林有關的請況。 在理論上，森林共同管理的好處不僅應該是環境，而且應該是社會經濟。 在本論文中，我將對台灣的共同管理案例研究，十多年前成立的太魯閣國家公園合作管理委員會，以及另一個最近新出現的魯凱族和 台灣林業局。 為了提供台灣共同管理協議的示範框架，我還將討論加入加拿大國家公園管理的共同管理。 我將在台灣和加拿大的相關殖民時期追溯土著國家關係的歷史和演變，以更好地了解當前原住民族和國家共同管理工作的基礎。 本論文還將討論國際原住民族權利制度的出現在台灣制定本國原住民族政策方面發揮的作用。 我將了解原住民如何適應台灣國家公園和森林管理工作的政策和決策框架。 在評估原住民族與中央政府在這方面的權力關係的性質時，我的目的是回答以下問題：台灣當地原住民族如何與台灣政府達成共同管理協議？ 在分析歷史和國際背景，政策框架和每個案例的具體細節時，我將就台灣當局與原住民部落未來的共同管理工作提出建議。 / Over the past several decades, local communities, scientists, and government officials have had to contend with increasing environmental degradation and the growing need for sustainable development and resource use. In more recent years, in order to address these rising concerns, the concept of co-management of land and resources has become increasingly popular. Co-management is commonly defined as “a situation in which two or more social actors negotiate, define, and guarantee amongst themselves a fair sharing of the management functions, entitlements and responsibilities for a given territory, area or set of natural resources” (Borrini et al. 2000). More specifically, forest co-management refers to situations in which the area and resources for which responsibility is being shared are forest-related. In theory, the benefits of forest co-management should not only be environmental, but socioeconomic as well. In this thesis, I will conduct two case studies of co-management in Taiwan, the Taroko National Park co-management committee, which was established over a decade ago, and another more recently emerging case of co-management between Rukai indigenous peoples and the Taiwan Forestry Bureau. In order to provide a model framework for Taiwanese co-management agreements, I will also discuss co-management as it has been incorporated into Canadian national park management. I will trace the history and evolution of indigenous-state relations across the pertinent periods of colonization in both Taiwan and Canada to better understand the foundations upon which current indigenous-state co-management efforts have been constructed. This thesis will also touch upon the role that the emergence of an international indigenous rights regime has played in shaping domestic indigenous policies in Taiwan. I will identify how indigenous peoples fit into the policy and decision-making frameworks of Taiwan’s national park and forest management efforts. In assessing the nature of power relations between indigenous peoples and the central government in this context, I aim to answer the following question: how do local Taiwanese indigenous peoples engage in co-management agreements with the state government of Taiwan? Upon analyzing the historical and international contexts, the policy frameworks, and the specific details of each case, I will posit suggestions for future co-management efforts between the Taiwanese state government and indigenous communities.