第一章：「緒論」： 說明論文的研究目的、研究方法、研究架構。 第二章：「民主政治的理想主義與實際」： 先揩評古典民主思想，後經驗性民主理論為基礎，配合國家主權的概念，說論現代民 主政治不過是政府統治權與人民控制權的互動。 第三章：「當代民主效治中政府治權與人民控制權的互動」： 分析當代民主政治的運作；以政府職能的擴增、專家統台、統治權集中化為政府統治 權運作的特徵；以憲政制度、選舉權擴大、普通法律的創制複決權與罷免權的式微、 輿論、壓力團體、政黨的發達、有利人民控制的垃會條件的存在為人民控制權運作的 特徵或方式；末以平常時期政府統治權與人民控制權的平衡互動與非常時期的調適做 結。 第四章：「中山先生的權能區分思想」： 說明權能區分思想提出的時代背景，並依次論列權能的概念區分、權能平衡的政治運 作理想、權能平衡的制的制度設計。 第五章：「權能區分思想的評估」： 經驗性民主理論與當代民主政治的實際運作，概符合權能區分思想中的原則；唯若干 問題值得討論。

我國的人壽保險市場，隨著國際化及自由化趨勢，在主管機關開放國人與外商可在台灣設立公司經營壽險業務之下，已進入了群雄爭霸的狀態。但隨者經濟環境的變遷，微利時代的來臨，導致壽險公司的經營成本大增，經營的方式也發生劇變，近年來卻興起一股併購的風潮；因此，未來台灣的壽險市場，將更重視組織發展及人力資源的最有效運用，以求在激烈的競爭中立於不敗之地。 在政府擴大適用勞基法，將各行業均納入勞基法的規範，其本意是希望能維持和諧的勞資關係，藉以保障弱勢的勞工。民國八十七年四月一日將「保險業」正式納入實施範圍後，在壽險界引起軒然大波，並產生莫大的衝擊，甚至發生外勤職員的街頭抗爭活動。因此，本研究將對勞基法實施的目的與意義作詳盡的分析，期能從勞基法的規範中，尋求壽險公司與外勤職員對壽險業納入勞基法後的因應對策。 壽險公司對外勤職員的「退休規劃」非常重視，若不預先作準備則將措手不及；而退休規劃需要靠「時間與複利」的累積，以彰顯其成果。因此要有外勤職員認同的退休制度，及能符合需要的激勵方式，才能充分發揮人力資源的功效，並為公司創造輝煌的經營成果。 本研究主要探討勞工退休金制度的發展及勞動基準法制定的背景，分析我國勞基法實施的適當性；並以兩個案公司—「南山人壽與ING安泰人壽」為代表，將公司的沿革、經營理念、組織結構與外勤職員的工作特性、薪資及退休制度等作為研究架構，對「外勤職員的退休制度」作相關的實證分析，評估勞基法適用壽險公司外勤職員之衝擊程度及後續影響，作成結論並提出建議供相關單位參考。 關鍵字：外勤職員、退休制度、勞基法、南山人壽、ING安泰人壽 / Following the trend of internationalization and deregulation, many new life insurance companies were set up in Taiwan under such circumstances. As a result, competition intension was driven all around the market. In view of the changes of economic conditions and profitability, which are increasing the operation cost, life insurance industry move towards the industry realignment as well as arising mergers and acquisitions. More than ever, life insurance industry shall enhance not only the development of organization but also the efficiency of the use of human resources in the future to retain the business profit as the competition intensifies. In consideration of the labor relationship and benefit, the Labor Standards Law in Taiwan was announced by the government. Insurance industry has also been applied since April 1st , 1998 but made a serious impact in life insurance industry even caused the demonstration of outdoor employee. This paper is trying to analyze the problems of current implementation for Labor Standards Law and hope to purpose the solution regarding the application of outdoor staff for life insurance companies. Life insurance companies should specifically focus on the retirement plan for outdoor employee in advance. The benefit of retirement plan is based on the accumulation of time period and compound interest . Therefore, the retirement scheme should encourage outdoor employee to meet with requirement of incentive system and to receive more efficiency in using human resources as well as to optimize their creation of successful performance. The purpose of this paper is to review the development of labor pension scheme and to analyze the appropriateness for the implementation of Labor Standards Law. This paper uses two real cases as sample: Nan Shan Life and ING Antai Life on the basis of their history, operating concept, organization and the specialty of outdoor employee to study for the retirement scheme of outdoor employee in life insurance industry. This paper also evaluates the impact and influence for the application of outdoor employee under Labor Standards Law for life insurance companies to provide conclusions and recommendations for reference in this aspect. Keywords : outdoor employee, retirement scheme, labor standards law, Nan Shan life insurance, ING Antai life insurance

The main objective of this paper was to investigate runoff changes in the catchment Ala-Arca, Alamaedin and Kara-Balta in Kyrgyzstan, as well as change in climate conditions from available stations in the area. The runoff, precipitation, and temperature series were subjected to monthly, seasonal and annual analyses based on available data. Both absolute and relative data homogeneity were verified using statistical tests such as the Mann-Whitney-Pettit test, the SNHT test, and the WiIlcoxon's two- sample test for absolute homogeneity, and the Alexandersson's test for relative homogeneity. The Mann-Kendall test was used to determine the trend in each serie. There were inhomogeneities found in a number of runoff data. In most cases, the changes of rivers Ala-Arca and Kara-Balta were recorded in 1987. Compare to Ala-Arca and Kara-Balta, the changes of river Alamedin were recorded 3 years later, in 1990. There was a positive trend development by the rivers with the glacial-snow regime. However, there was no statistically significant trend for the entire time series. Key words: runoff change, precipitation, temperature, glacial-snow regime, snow-glacial regime, homogenization, Mann-Whitney-Pettit test, trend, Mann-Kendall test, glaciation, Kyrgyzstan, Tien- Shan

金山寺位於江蘇省鎮江市，這座今天依然著名的佛寺最初是當地祭拜水神蛇仙的場所。從公元820年代開始，金山佛寺出現，寺內拜佛的活動逐漸成為主流。這個民間拜蛇的場所，逐漸開始拜佛，這個轉變是中唐之後鎮江地區一系列社會變化的結果，闡述這些社會改變，便能大致揭示出鎮江納入王朝行政體系具體過程。 / 金山寺所在的金山，在唐代是一個方圓到一公里的岩石島嶼。這裡祭祀水神蛇仙的記錄，最早可以追述至南朝。在這裡接受祭祀的水神蛇仙中，以白蛇為首位。從隋朝開始，隨著胡商在長江下游經營活動逐漸增加，金山小島上所祭祀的水神，同時融匯了江南本土水神蛇仙信仰和在華胡商的女神信仰兩方面的祭拜傳統。這種不同文化、不同祭祀傳統的融合，是通過商稅逐漸成為中唐王朝的主要經濟來源而逐步形成的。 / 隨著唐玄宗初步確立的運河溝通南北的格局，運河於安史之亂後成為唐帝國的生命線，這一點令位於長江水道與運河水道相交匯的鎮江，以其經濟意義而成為王朝勢力的必爭之地。鎮江的地方官職（唐時稱潤州刺史）也從一個王朝官員畏懼的「凶闕」而一躍成為「望」職，常由宰相兼領。 / 鎮江經濟地位的提升以及朝廷重臣的駐守，令王朝的行政體系高調出現在鎮江，並且引發了朝廷與地方勢力之爭。恰在此時，唐王朝的鹽政令朝廷成功獲得商人以及地方權貴的支持，北方朝廷與鎮江地方社會的衝突，在商人和權貴的介入下，得到了緩和。鎮江社會的結構出現了改變，編戶數量大增。 / 隨著社會結構的轉變，王朝重臣同時成功地將王朝的文化成功地帶到了鎮江。從公元820年代開始，文化在鎮江出現的轉變，對於民間對於王朝的認同來說，是決定性的一步。鎮江的金山寺，不僅通過這種文化認同而被描述成佛寺，並且更成為當地代表北方文化的一個傳播中心。 / 從此之後，金山寺便開始被官員和文人稱為“佛寺。雖然如此，金山島上的水神並沒有消失。這位號稱是白蛇的神靈，以其融匯在華胡商女性水神信仰而由老叟變成美婦。水神祭祀和對佛教的禮拜，在晚唐五代的金山寺中並行不悖，其表現形式，則是以佛教傳統為主導、水神祭祀為輔。晚唐金山寺逐漸成為遠近聞名的佛寺，從這個時候開始，鎮江便完成了其由化外之邦至化內之地的轉變。 / Monastery Jinshan locates in Zhenjiang today. Though it is famous for its Buddhist rituals since 11th century, the monastery was originally a sacred palace for preying Water Gods of Snakes. Since the palace was first being addressed as “Buddhist monastery in mid 820s, the Buddhist tradition was recorded as the dominant one. The conversion from local serpent cult to state Buddhist Religion resulted from a mix of social transformations in Zhenjiang. Therefore, the converting process revealed the process of the place getting incorporated into the state during the transformation period of late Tang Dynasty (AD 618-903). / During Tang Dynasty, Monastery Jinshan sat on a small rocky island in the middle of lower range of Yangzi River. The earliest record of serpent cult in the island could be traced back to late fourth century. Snake White led the pantheons of water gods in Zhenjiang, and the serpent cult in Zhenjing witnessed a profound transformation because of the foreign merchants who traveled around the lower range of Yangzi River in Sui and Tang Dynasties (AD 581-907). The foreign merchants of the time profiled their Water Gods as twin females with impressively young faces. Though Chinese tradition imaged the Snake White as an old man in white suits, the convergence of the two distinct traditions ended up with a popularity of a beautiful Chinese lady of Madam Snake White whom was escorted by the other beautiful maid of Snake Blue. The mixing of the two different traditions revealed the increasingly influential economic status of merchants, especially the foreign traders, after Mid Tang Dynasty. / With the economic importance of merchants was escalating, the canal system also started to work regularly during the final 1.5 centuries in Tang. The canal system physically linked Capital Chang’an with Zhenjiang (addressed as “Runzhou City in Tang) which was the waterway conjunction of Yangzi River and the Great Canal. Since 9th century, the waterway conjunction shed off the negative image of a remote and perilous area and became one of the leading places in the empire. Zhenjiang was then governed directly by the prime ministers during late Tang Dynasty. / The arrival of the prime ministers in Zhenjiang was accompanied with the high-profiled introduction of state administration here, which aroused the confrontation and conflicts between the state and the local. The confrontation was pacified by the newly-established salt policy during the first half of the 9th century. The salt policy ensured the court to gain the support from the local strongmen and merchants. / The cooperation of local strongmen in Zhenjiang made it possible for the state to nurture the cultural environment that appreciated the leadership of Chang’an. The cultural transformation in Zhenjiang started with the establishment of Monastery Jinshan, and the monastery became the venue of demonstrating the cultural trend in the state. / Though Monastery Jinshan was shaped as a local authority of Buddhism, the serpent cult died hard in the island. Both Buddha and Snake White were prayed in the Jinshan, with Buddha as the higher god. The authority of Monastery Jinshan was finally constituted in 870s, indication the finalization of the incorporation. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 陳越溪. / "2012年6月". / "2012 nian 6 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 119-125). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract in Chinese and English. / Chen Yuexi. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 來自金山的“江心鏡 --- p.12 / Chapter 1、 --- 來自鎮江的進奉 --- p.12 / Chapter 2、 --- 唐代的五月初五 --- p.19 / Chapter 第三章 --- 祭祀中心與藥市 --- p.24 / Chapter 1、 --- 金山是水神祭祀中心 --- p.24 / Chapter 2、 --- 鎮江的藥市 --- p.31 / Chapter 第四章 --- 金山上的水神 --- p.35 / Chapter 1、 --- 壯麗的水神廟 --- p.35 / Chapter 2、 --- 水神是蛇仙 --- p.36 / Chapter 3、 --- 水神：老叟還是美婦？ --- p.38 / Chapter 4、 --- 水神從男性變為女性 --- p.40 / Chapter 第六章 --- 運河 --- p.48 / Chapter 1、 --- 政之不行 --- p.48 / Chapter 2、 --- 地方勢力 --- p.49 / Chapter 3、 --- 潤州新進士 --- p.51 / Chapter 4、 --- 潤州新刺史齊濣 --- p.52 / Chapter 5、 --- 運河之利 --- p.57 / Chapter 6、 --- 施政不易 --- p.58 / Chapter 7、 --- 再看唐明皇守城門樓 --- p.61 / Chapter 第七章 --- 拜佛 --- p.64 / Chapter 1、 --- 僧蛇之鬭 --- p.65 / Chapter 2、 --- 顯貴移民：練湖的勝利 --- p.69 / Chapter 第八章 --- 金山名日新 --- p.76 / Chapter 1、 --- 唐朝的鹽商 --- p.76 / Chapter 2、 --- 金山名日新 --- p.82 / Chapter 3、 --- 馬祖玄素和護航寶塔 --- p.84 / Chapter 4、 --- 宰相命輪 --- p.93 / Chapter 第九章 --- 寺成 --- p.94 / Chapter 1、 --- 處心積慮的李德裕 --- p.94 / Chapter 2、 --- 削弱水神蛇仙的影響力 --- p.100 / Chapter 3、 --- 德裕努力的成功 --- p.102 / Chapter 4、 --- 漕路通了 --- p.105 / Chapter 5、 --- 金山寺成 --- p.107 / Chapter 第十章 --- 結論 --- p.115

Un piémont constitue la zone de transition entre une chaîne de montagnes et son bassin d'avant-pays. Tectonique et climat se partagent le contrôle de son évolution géomorphologique à toutes les échelles de temps. L'étude de l'exemple du piémont Nord du Tian Shan oriental (Nord-Ouest de la Chine) permet une description précise de ces influences, ainsi qu'une quantification des phénomènes majeurs observés. Le signal tectonique intervient sur le long terme, par le soulèvement actif de la chaîne qui induit un flux de matière vers le piémont, ainsi que par la migration de la déformation vers le bassin dzungar sous forme de plis d'avant-pays. Au contraire, le signal climatique se manifeste à court et moyen terme, suivant les grands cycles climatiques globaux plus ou moins nuancés à l'échelle régionale. En période glaciaire, le matériel érodé dans les bassins versants montagneux est difficilement exporté de la chaîne. Le transport est facilité à la transition vers l'interglaciaire, par l'augmentation brutale des flux d'eau qui provoque la mise en place dans le piémont de grands cônes alluviaux, abandonnés vers 12 \pm 2 ka BP. A partir de ce moment, les rivières s'encaissent profondément dans les cônes, à des taux d'incision moyens de 1 à 2.5~cm/an sur l'Holocène. Les terrasses d'abrasion abandonnées au cours de cette phase sont d'abord de largeurs plurikilométriques, puis les vallées se font de plus en plus étroites sans que les rivières ne cessent d'inciser. Nous modélisons l'évolution du profil d'une de ces rivières au cours de l'Holocène à partir de la théorie du transport de Bagnold, en cherchant à retrouver la décroissance des paléo-pentes du lit de la rivière observée à l'aide de la topographie actuelle des terrasses. Cette reconstruction nous mène à considérer que la largeur du lit varie peu, alors que sa sinuosité diminue pendant la progression de l'encaissement. Elle suggère en outre que le débit de la rivière a chuté d'un facteur 3 entre la mi-Holocène et l'actuel. Cette étude est complétée par l'exploitation de données de paléo-niveaux holocènes du lac exutoire du piémont. Des lignes de rivage repérées à plus de 50~m montrent en effet que le lac s'est étendu sur une surface triple de sa surface actuelle au début de l'Holocène. Le calcul de bilans hydrologiques pour les conditions actuelles et mi-holocènes atteste que les apports des rivières vers 6000~ans~BP étaient supérieurs d'un facteur 2.6 aux apports actuels. La synthèse de ces deux approches révéle que la région a connu pendant la première moitié de l'Holocène un climat beaucoup plus humide que l'actuel, dans une mesure jusqu'alors ignorée des reconstitutions paléoclimatiques.

公共動物園被引入臺灣的歷史才僅一世紀之久，但在這短短的百年之間，它的樣貌已歷經多重改變。1910年代起臺北動物園本是總督府博物館下的一支，後移入圓山成為都市公園的一角，再後是遊樂園與動物表演的娛樂場，到1980年代下半加入學校校外教學輔助場域的功能，並利用物種的保存基地（「方舟」）口號建構自我的存在意義。而在經營主體上，臺灣的公共動物園多以市級公立機構的形式經營， 20世紀初是作為帝國（國家）或地區城市的文明設施，園中動物成為市民的共同寵物；而在1970年代起受全球環境政治影響，動物園組織集團化，知識交流頻繁，動物的飼養、登錄、繁殖、交換等各項管理更具有國際視野，園內動物在全球生態系中的自然資產價值也被強調。 在探究動物園急欲與過去的娛樂歷史劃清界限的原因的同時，本文擬在探討國家、社會對圈養野生動物的利用面向之外，也思考被圈養的野生動物在不同時期的處境，牠們（或牠們的血統來源者）如何從棲地被帶到城市？在動物園這個空間如何被安排融入人類社會，成為人類社會生活的一部分？因此本文的書寫方式並不是一部單純的動物園園史或動物園經營史，而是期望從動物文化史的角度談動物園的歷史。 無論是前述各種對動物的資源化運用，或基於環境主義對瀕臨絕種動物的保育以及環境教育的新目標，動物園內的動物作為生命個體的意義在何時開始被注意到、甚至受到重視，都是值得關切的動物園歷史問題。動物園中的動物在人們眼中並不等值，受重視者生前、死後在園中都經過特意的文化儀式處理，包括命名、婚配、標本化與在展示中意欲喚起人們對該動物在人類社會扮演的角色的記憶。本文除思考圓山動物園自開園以還，園內動物被施行肉體虐待的問題，並提及戰爭結束前，幾位名人遊客描寫圓山動物園內人氣動物在圈養中身心困頓的處境，也探討動物園經營者自1970年代開始承認空間規劃等管理與動物福祉的直接關聯。雖然戰後1950年代臺北動物園的職員已創組愛護動物協會，但是其對愛護的觀念，是侷限在購買更多的珍奇動物、訓練動物表演、作動物展覽等娛樂人們的活動，與考量動物本身需求的關愛仍有相當的距離。更多探索動物與人類社會相遇的歷史，必有助於吾人思考真正的人與自然關係和諧之道，這也是本文撰寫的主要動機。 / The concept of public zoo was first introduced into Taiwan about one hundred years ago in 1910s. Although the zoo history in Taiwan was short, its role and function was still vital and changed many times. The Taipei Zoo was originally established as an adjunct to the Taiwan Governor Museum; however, it was later made accessible to the public as a park in Yuan-shan and transformed to be a playground and a place for animal performances as well. In the late 1980s, zoos in Taiwan, taking the responsibility for educating visitors especially young students, became a spot for field trip and started to be aware of the need to engage in species conservation (like the ark) so as to construct its meaning and importance. Most of public zoos in Taiwan were governmental institutions. At the beginning of 20th century, a zoo was a facility which represented civilization of a progressive empire, country or city. Animals in zoos were like “pets” for all citizens. In the 1970s, global environmental and political situations influenced ways to manage zoos. The collectivization of zoos became popular. Many of them cooperated and shared zoological researches with others more frequently. Besides, there showed a more international vision in nursing, registering, breeding or exchanging animals in zoos. Their values and positions in the global ecosystem were eventually emphasized. In addition to exploring the reason why zoos strived to make a clean break from their past, this thesis intends to discuss how the country or the society utilized captive wild animals and to examine situations of captive wild animals in different periods as well. How were they (or their ancestors) brought from their habitats in the wild to cities? How were they arranged to integrate into human society and became a part of people’s social life? Therefore, this study is not a history of a particular zoo or about zoo management. Instead, this thesis attempts to demonstrate the zoo history from a viewpoint of a cultural history of animals. In the field of the zoo history, it is worth considering when animals in zoos were treated or respected as individual subjects since they were often used as resources to meet people’s needs. The development of environmentalism strengthened the idea of conserving and breeding endangered species and also evolved new thinking for environmental education. In fact, there still existed a hierarchy to classify animals in zoos. Those who were carefully chosen and raised would experience specific cultural rituals such as naming or pairing during their lifetime. After they died, they would be preserved as biological specimen and displayed to the public to intentionally recall people’s memory of their roles in human society. This thesis not only examines issues like animal abuse from the opening of Taipei Zoo in Yuan-shan but also refers to some celebrities’ descriptions of popular animal stars’ physical and mental illness due to being confined within enclosures before the end of World War II. Moreover, it reveals that from the 1970s managers of zoos began to pay attention to animal welfare when making spatial planning or managing the zoo. Even though in the 1950s staff in Taipei Zoo founded a society for animals’ care and protection, they still strictly focused on buying precious animals, training them to perform tricks for visitors or exhibiting them in order to entertain human beings. These behaviors could be scarcely comparable to those caring actions designed to meet animals’ real needs. To explore history of human-animal interaction more fully can surely help us to think about how to live more harmoniously with nature. This is indeed the main goal for this thesis.

A Poem Carved in Stone, a work for piano solo by Washington DC-based Chinese composer Wu Yiming was composed in Spring 2020 and is dedicated to the author of this dissertation. The piece is inspired by the poetry of Han Shan, a recluse who lived during the Tang Dynasty (618-907 A.D.). His poetry is in Chan (Zen) tradition. Wu depicts the imagery and philosophy in Han Shan's poetry through highly complex rhythms, extreme sound effects and pitches, tone clusters, and extended piano techniques. This dissertation provides practical instructions for achieving these effects and executing the unconventional techniques found in this piece, which include playing inside of the piano, various standing and sitting positions, and coordination and balance. A guide to interpret this piece is from both the composer's and the performer's perspective. Observations are drawn directly from communications and coaching received from the composer. This study briefly explores the historical and cultural context of Han Shan's poetry and discusses how Wu's use of modern western compositional devices reflects the Zen philosophy. An interview with the composer is included along with an overview of both his compositions and those of composers who influenced him. It is hoped that this dissertation will encourage pianists who are not experienced with non-traditional techniques to explore new music from living composers.

US counter-narcotic policies towards Burma have possessed a singular-focus. In other words, they have been based on the traditional bilateral triumvirate strategies of eradication, education, and interdiction. Eradicate the crops used to produce illicit narcotics, interdict the flow of illicit drug traffickers, and educate the general population on the dangers of continual drug usage. In the country of Burma though, there are other US policies which also have a singular focus, which have undermined the effectiveness of these policies. Since the Burmese military regime's brutal suppression of the pro-democracy movement in 1988, the US has severed all economic relations with the country. The Burmese economy, which was already far from stable, fell into a downward spiral as a result of these US-led policies. This did not result in a democratic transition. Over seventeen years since these economic sanctions have been in place, the US has not achieved a peaceful regime change in Burma. Furthermore, the attempts to remove the significant flow of illicit narcotics from the country have failed as well. The reason these two singular-oriented policies have failed is that they are targeted at a country much more complex than these strategies have been designed to handle. First of all, there are 135 ethnicities in Burma, while only a small portion of the Burman population maintains political and economic control. Although this would result in ineffective policies with little collateral impact, the ruling Tatmadaw regime has manipulated these policies to commit ethnic genocide upon the ethnic minorities within their territory. Unless a re-assessment of these policies is undertaken by the US and its allies, the only result of their policies will be the elimination of millions of ethnic minorities in this totalitarian state. Therefore, the US must re-assess its position of isolating the Myanmar regime, and focus on a policy of engagement. Only if a structured and progressive incentive policy of economic development is created in conjunction with the regime, can the separate triumvirate policies of counter-narcotics against the ethnic minorities in Burma become effective. / US Navy (USN) author.

台灣原住民族有平埔原住民族（簡稱平埔族）及高山原住民族（簡稱高山族）二大族群，西拉雅族為平埔族群之一，鳳山八社為西拉雅族之支系。從財產權的制度變遷得知，自然資源權屬是從開放性共用資源、共有財產以迄私有財產制度之形成，人類經濟活動從狩獵採集轉變為定居農業時，正式形成私有財產的產權型態。荷蘭據臺以前，臺灣島上全屬番地，而分布於臺灣南部屏東平原的鳳山八社，以狩獵、漁撈及游耕為其主要之經濟活動，對於土地並無所有權的觀念，土地是共有的，頗為類似「封閉的共用資源」，已略具排他性質。在清治以後，由於漢移民不斷湧入，荒埔地逐漸減少，為提高番地之生產效能及維持社番基本生計，鳳山八社傳統之經濟活動，當須配合改變，然而，生產型態及技術之改變，不僅形成水田稻作農業，亦導致番社土地由共有型態轉變為地權私有化。 清治時期，分割地權或一田二主制為屏東平原傳統地權制度之一，分割地權是將所有權區分為業主權（大租權）與田主權（小租權），清廷為保護社番之地權，禁止漢人私墾荒埔地，鼓勵社番自行墾耕番地，如社番不自墾，准許番社或社番將番地租與〈給墾或佃批〉漢人，漢人以「代番輸餉」方式合法取得番地小租權，而番社仍保有大租權，爾後並形成在同一番地上存有大租權與小租權，而且可以各自分別處分其權利。另者，部分番地大小租權皆屬社番所有，社番因乏銀費用而典賣小租權，番業主僅剩收租權。因社番在經濟上屬於弱勢者，如以番租做擔保，向漢銀主典押或借貸，當期限期滿時，社番常無法清償，番租則繼續歸漢銀主收租，形成社番「地權虛有化」，本研究將以自行繪製之「清治時期鳳山八社番租分布圖」及「清朝晚期鳳山八社社番人口分布圖」予以驗證番業主地權虛有化的事實。 質言之，本文係從制度變遷理論，配合西拉雅族番契，探討西拉雅族番社地權從傳統共有地權、私有地權形成至虛有地權之變遷過程。本文共分六章，第一章為緒論，第二章文獻評述及建立分析之理論基礎。第三章從清康熙及乾隆年間臺灣輿圖與日據初期之調查圖中，說明鳳山八社之傳統領域範圍，並以文獻史料、部分番契內容，探討鳳山八社傳統地權制度。第四章是以誘發性技術變遷及強致性制度變遷，探討鳳山八社共有地權變遷為私有地權之過程。第五章從番契內容分析地權結構之演變，以實際案例計算番大小租權價格差距，並證明地權虛有化的事實。第六章為結論與建議。 / In Taiwan aborigines have Pingpu people and Mountain people. Siraya is one of Pingpu people, Feng-Shan eight tribes are branches of it. The property-rights configuration of natural resources had transited from open access common resources into closed access common property, and then from latter into private ownership from the view of institutional change of property rights. It had formed common property into private ownership, when people’s livelihood changed from hunting and gathering into settled agriculture. Before Dutch occupying, all Taiwan was aborigines’ land, Feng-Shan eight tribes’ population spread in Pingtung Plain of southern Taiwan. Hunting, fishing and farming were Siraya’s livelihood mostly, there was no concept of ownership, and land was used in common. As the land area was used only by village man, it was similar to “the closed–access common resources” which had the feature of exclusive communal property. After Ching Dynasty, owing to Han Chinese had moved into the southwestern Taiwan, wild plains decreased gradually. To improve the productivity efficiency of tribal land and sustain basic needs of living, Feng-Shan eight tribes’ people must change their traditional livelihood. As rapid growth of Han Chinese and Siraya people, and the diffusion of technology for paddy rice farming, the tribal land rights had transited from common property into private ownership. Split ownership or two tiers of owners was one of the traditional system of land tenure in Pingtung Plain in Ching era, it distinguished what were called large-rent and small-rent rights. In order to protect tribal land rights and encourage village aborigines to plant their land, Ching Government prohibited Han Chinese from developing wild plains illegally. However, if aborigines did not need to develop the tribal land, Ching Government permitted Han Chinese to rent tribal land. Han Chinese obtained small-rent rights of tribal land by paying the tribal tax, the tribe only kept residual large-rent rights. Therefore, the tribal land rights were divided into split ownership which was called large-rent and small-rent rights. Any owner of those rights could either manage them by themselves or sold them out. Otherwise, large-rent and small-rent rights of some tribal lands belong to village aborigines, some of them sale small-rent right for lack of money. Village aborigines had left nothing but right for collecting rent. Because village aborigines were very poor, they had to borrow some money from Han lender and mortgage their rent to lender. Village aborigines could not amortise the debt usually, if the appointed pay off date reached. As a result, the right of collecting rent belonged to Han lender continually. Formally village aborigines had the large-rent rights, but they were deprived gradually, the large-rent rights turned out empty. This research will prove that by the spread drawing of tribal rent in Ching era and spread drawing of tribes’ population in late Ching period. In short, the purpose of this research is to explore institutional change of land rights of Feng-Shan eight tribes by institutional change theory. Through deliberation of Siraya private documents, we can conclude the property rights of village aborigines were transited from communal right into private ownership and turned out to be emptiness or only face right. This research is divided into six chapters. Chapter one is introduction. Chapter two is literature review and theory deliberation. Chapter three explains the traditional territory of Feng-Shan eight tribes by Taiwan maps of K’ang-hsi and Ch’ien-lung period and investigation map in early period of Japanese occupation, and explores the traditional land right system of them to utilize historical article and folk contract. Chapter four explores their land rights had transited from common property into private ownership from induced institutional change and imposed institutional change theory. Chapter five analyzes evolution of tribal land rights, calculates difference of values between large-rent and small-rent rights and proves that the large-rent rights were turned out empty from folk contracts. Chapter six is conclusion and suggestion.

本文通過考察吉安青原山寺的歷史來探究宋到清初佛教寺院與地方士人精英的關系演變。 / 宋元時期，文人碑刻為佛寺帶來聲譽和地位，青原山寺僧通過與上層士大夫精英打交道來獲取文化和政治上的支持。從9 世紀開始，由於禪宗部分宗派的改宗溯源，青原行思和尚最終在宋代官修禪宗史籍中確立正統地位，青原山寺被稱為禪宗「七祖道場」。南宋吉州科舉的興盛和高層士人的崛起催生了吉州的地域認同，青原山在廬陵文化的塑造中成為地方認同的標簽。但是在經濟上，像宋元吉州許多佛寺一樣，青原山寺通過在寺內或寺旁修功德祠的方式與當地富人做生意來獲得捐施。 / 明代中前期佛教發展走入低潮，洪武皇帝禁止官員與佛寺僧人打交道，以防僧俗勾結。嘉靖時期的毀「淫祠」運動和禁制佛教法令對佛寺造成了災難性的打擊。王學士人和吉安府地方官積極投身開展毀「淫祠」運動，打擊佛寺，清算寺產，青原山寺深受其害。從16 世紀30 年代開始，王學士人在青原山定期舉行講會，變寺院為書院，青原山寺因而被王學講會和儒學祭祀所占領，成為吉安府讀書人求學的精神聖地。 / 萬曆年間宮廷的崇佛勢力和晚明由政治焦慮而產生的崇佛熱潮波及吉安。在這場佛教復興中，有青原山求學經歷的第三、第四代王學人士熱衷於佛寺的興修。在晚明數十年間，通過科考、學術和姻親組成的吉安上層士大夫家族圈對青原山寺捐修的熱情持續不減。他們將王學會館神祠移至寺外，重修寺院，購買寺田。而嘉靖以來形成的青原山王學講會和精英文化傳統，使得吉安上層士人主導了青原山寺佛教的復興。 / 清初青原山在地方官和士紳庇護下成為明遺民逃禪之所。三藩之亂以前的清初地方官員創造了比較寬松的政治環境，順治至康熙年間，由前明逃禪官員住持的青原山寺，在省、府、縣三級官員、地方士紳和府縣學生的支持下，贖回大量土地、增建建築規模，免去里甲徭役，收留前朝遺民。青原講會重新恢復，成為全府知識活動的焦點所在。 / This dissertation examines the relationship between Buddhist monasteries and local literati elites in Jiangxi from Song to early Qing, with focus on a specific monastery: the Qingyuan si . / Literati inscriptions was a fountain of fame and prestige for Buddhist monasteries in Song-Yuan Ji'an.Thus monks constantly sought for cultural and political support from upper elite officials. Song Jizhou enjoyed unprecedented examination success and produced many high officials, which led to the birth of a territorial identity among the literati. Mount Qingyuan, renowned as a sacred site of the seventh Patriarch of Chan Buddhism--Qingyuan Xingsi( 青原行思), a result of genealogical writing since the 9th century, was constructed into the local identity in this process.The economic base of Qingyuan si, like many others in Song-Yuan Jizhou, however, lied in donations in exchange for a sacrifice hall built in or adjacent to the monastery. / The first two centuries of Ming was a gloomy time for Buddhism. Founding emperor Hongwu thrust a wedge between monks and officials to prevent conspiracy. The Jiajing period witnessed calamitous strikes to Buddhist monasteries in a movement to demolish 'illicit temples', together with anti-Buddhist edicts issued by the Jiajing Emperor. Yangming scholars and local officials alike actively participated in tearing down and confiscating land of 'illict temples', among which was Qingyuan si. In the meantime, the rise of Yangming school made Qingyuan si a prominent site of Yangming huijiang (learning and discussing meetings), turning it into a Yangming Academy and spiritual center of scholarship in Ji'an since the 1530's. / In the Buddhist revival driven by inner court forces and a nationwide fever for Buddhism out of political anxiety, the third and fourth generations of Yangming scholars in Ji'an demonstrated great enthusiasm in restoring Buddhist monasteries. During the remaining years of Ming, gentry families of Ji'an, connected by scholarship and marriage, showed consistency in monastic patronage under which Qingyuan si managed to remove Yangming halls, restore Buddhist constructions and reacquire much land. Moreover, donation to the monastery then became a sphere largely exclusive to a privileged literati group as a result of its elite tradition formed in the Jiajing era. / Early Qing Qingyuan si served as a shelter for Ming loyalists. The Ming-Qing transition cracked down some old patronal literate families of Qingyuan si by war. However, under the protection of supportive local officials, surviving gentry families and students, the monastery benefited from two decades of peaceful time due to a mild political climate before late 1670s. Former Ming high officials were invited abbots, land was redeemed, and labor service was relieved. The reopened Qingyuan huijiang once again made it a focal place of intellectual activities. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 敖迎盈. / "2012年12月". / "2012 nian 12 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 105-114). / Abstract in Chinese and English. / Ao Yingying. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 歷史地理 --- p.9 / Chapter 1. --- 吉安歷史地理 --- p.9 / Chapter 2. --- 吉安早期佛教史概況 --- p.17 / Chapter 第三章 --- 明以前吉安佛教與青原山 --- p.24 / Chapter 1. --- 改宗溯源與禪宗正統的書寫青原山「七祖」道場之由來 --- p.24 / Chapter 2. --- 宋元時期的文人、官員與青原山 --- p.29 / Chapter 3. --- 從宋長者祠看宋元青原山寺的受捐和社會功能 --- p.37 / Chapter 第四章 --- 從佛教「祖庭」到儒學「聖域」：明代王學講會與青原山佛寺的困境 --- p.41 / Chapter 1. --- 王陽明與嘉靖時期吉安府王學 --- p.43 / Chapter 2. --- 「毀淫祠」運動與嘉靖年間佛寺的生存困境 --- p.48 / Chapter 3. --- 16 世紀的青原王學會講 --- p.53 / Chapter 第五章 --- 晚明佛教復興和吉安士人的參與 --- p.63 / Chapter 第六章 --- 明末清初青原山僧人、地方士紳與吉安府政治的變遷 --- p.80 / Chapter 第七章 --- 結論 --- p.100 / 參考文獻 --- p.105