University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

University of Macau / Faculty of Education

本文乃是以「身心之學」貫串全文，以「隱喻」凸顯孟子、莊子各自的工夫論特色，而「孟莊之同」（儒道之同）則可謂本文最重要的結論。 首先，由於工夫修養與主體的轉化和提昇密切相關，而現實生命又是以「心—身」共構體存在於世，故工夫修養亦得落實於「心—身」共構體，此即為「身心之學」的內涵之一，也是筆者著意於「身心之學」的原因之一。孟子和莊子的思想皆包含內聖與外王二面，據本文的析論，孟子和莊子各自的內聖外王思想，其實踐起點、轉折樞紐，均結穴於「身心之學」。要言之，「身心之學」實為孟子（儒家）與莊子（道家）內聖修養及外王實踐之根基。 復次，本文分別從「水喻」和「鏡喻」闡明孟子與莊子各自工夫論的特色及其主要精神，且更進一步地掘發「水喻」和「鏡喻」的底蘊：「水：神氣」與「金：真性」。 最後，本文認為儒道之間，大抵於最「根源∕終極」處，及最「基礎」處，可得其同；而在最「基礎」至最「根源∕終極」之間，則呈現千差萬別。具體說明，內聖方面，自現實性復歸本來性，孟子（儒家）和莊子（道家）均可同意「身心之學」是內聖修養之基礎，亦可承認「心—身」共構體共時涵攝神聖∕凡俗、先天∕後天、善∕惡、清∕濁等二面，此乃對生命最基礎處的相同主張；而對宇宙—生命最根源處，孟子（儒家）和莊子（道家）也都深體其乃是「意識、存有與價值三位一體」，或說「宇宙道體—意識主體—價值本體同根同源」，並共同宣稱本性乃是永恆真常（「金：真性」），心氣則為變化不拘（「水：神氣」）。可是，返本復初的工夫，則有萬千法門，亦即對於如何自現實性復歸本來性，孟子（儒家）和莊子（道家）便有不盡相同的教法。 此外，在外王方面，孟子（儒家）和莊子（道家）也均可贊成「身心之學」乃是成就外王事業的依據、基礎，或說「心—身」共構體是向外王領域前進的起點；對孟子（儒家）和莊子（道家）而言，實踐外王的終極理想，皆是祈願蒼生能夠安頓自家性命，內外一切真誠自然，歸德復道——儒家大同言其秩序，道家至德敘其自然，而安樂於內在之秩序，即是自然！同樣的，從「心—身」共構體推廣至成就外王，孟子（儒家）和莊子（道家）的舉措施為，當然有同有異。

In the 1940s, Sweden adopted a policy known as Det fria kriget (approximately translated to The Free War) which was a conceptualization of a war in which its homeland had suffered a major invasion by a malignant and far stronger opponent. Det fria kriget remains, to this day, mostly a set of instructions outlining how the military were to reorganize itself, at that point, to uphold the nations military resilience. This paper compares, contrasts, and discusses established conceptualizations of guerrilla warfare along the traditions of Sun Tzu, Lenin, Mao, and Che Guevara and concludes that Det fria kriget is in fact a conceptualization of Swedish guerrilla warfare. This paper calls to action a deeper understanding of the tradition and how it might have changed up until today, if it is to serve the nation’s interests come tomorrow as well.

Philosophy is the quest for wisdom and hence it may share a common end with religion. Not all philosophies are, however, concerned with this end, nor, again are all religions involved with a quest for wisdom. There may be different techniques and tools employed in the accomplishment of wisdom, but this dissertation is concerned only with the study of the nature and use of reason. In the philosophy of Plato reason is employed in diverse fields including mathematics, myths, and elaborate analogies, but when he turns to reason itself, then it becomes important to this analysis. Reason may be utilized in other systems of thought, say in Aristotelian, but when it is functioning as the sole or paramount vehicle to the Good--then it is the subject for this paper and its contents will be examined. In the works of Plato, the use of reason in this sense is termed dialectic. The terms "philosophy" and "dialectic" are, of course, derived from the Greek. It is equally clear that a radical change has occurred in the meanings of these terms from the original formulation in the Hellenic Age to the present day. The primary and original meanings of these terms have been nearly eclipsed by modern usages and there is a confusion as to the basic meanings and content of these terms. This problem is further complicated by the tacit agreement that whatever is modern, or of late origin, must be better than what preceded it. Hence there is today a general reluctance to examine basic origins and classic sources. Contrary to this belief is the concept that every real advance is a result of returning to the basic origins and sources and redefining problems from this perspective. This work will base itself on the latter concept. The final object will be to re-examine the grounds and the extent to which philosophy can be termed dialectical. It is a request to reconsider philosophy in the terms of dialectic. A return to origins, in this case, is a return to the Greeks and the terms philosophy and dialectic will be defined with reference to the classic philosopher and dialectician - Plato. The Platonic concept of dialectic is to be utilized as a standard and basis of judging other systems that have been termed dialectical. Further, the work intends to reply to the criticism that philosophy, including philosophy as dialectic, has been superseded by religion since religion rather than philosophy can better insure the object of philosophy-- wisdom. Such a rejection of philosophy and dialectic must of course presuppose a familiarity with the process of the Platonic dialectic as well as its scope. Thus, a rejection, to be considered, must demonstrate a knowledge of Plato and an understanding of the dialectic. A decline of philosophy and dialectic based upon a valid criticism would be justified. On the other hand, it is important to discern the mechanism implicit in a denial of philosophy, as well as dialectic, in order to discern the consequences that follow from such a denial. Different systems of thought have been termed dialectic and those chosen for analysis will be examined to determine whether they advance the concept of dialectic as defined in the thesis, and if they do not, to see if it is possible to assign a cause. The deficiencies and inadequacies of the Platonic concept of philosophy as dialectic will also be shown and an attempt to correct this will be made by recourse to other traditions of thought. In the succeeding chapters, the analysis will include Augustine, Vico, Kant, Hegel, and Jung, as well as Gaudapada, Sankara, Nagarjuna, Confucius, and Lao Tzu. These authors have been chosen because of their use of dialectic and/or because they can contribute to the concept of dialectic as a philosophy as noted in this thesis. There is no intention to review or appraise any part of their work, except as regards their use of dialectic in selected instances. The philosophers are chosen to support and to illustrate the thesis of this dissertation. Therefore the task will be to define dialectic within the philosophy of Plato, to account for its decline or rejection, analyze some private definitions of dialectic, and to correct any shortcomings or inadequacies of dialectic.

In 1978 the SADF carried out an airborne assault on Cassinga in Southern Angola. The South Africans claimed that Cassinga was a key SWAPO military headquarters, training camp and logistic base. SWAPO claimed it was a refugee camp and that the approximately 600 people who died in the attack were innocent civilians. The SADF said it had dealt SWAPO a significant military blow; SWAPO said the SADF had carried out a brutal massacre of old people, women and children. This dissertation focuses on the military dimensions of the raid, examining first the military situation in southern Angola and northern Namibia at the time, then looking at Cassinga itself before reviewing the airborne capability of the SADF, considering the decision that was made to launch the attack, describing the planning and preparations, the actual assault, a Cuban counter-attack and the extraction of the South African paratroopers. It concludes with the propaganda claims of both sides before assessing the military significance of the action. / History / M.A.

「情報」與「決策」存在著高度的密切關係，「情報」正確而及時則相對提高「決策」的正確性；反之，則降低「決策」的正確性。但同一個「情報」對不同的個人而言，會產出不同的「決策」結果，此即是「決策」不僅與「情報」有關，亦與個人的「認知」條件有著密切的關係。 　　因此，本文透過孫子兵法「情報」與「決策」的關係，架構出孫子的決策邏輯與位階性，再以此建構出情報決策「象限理論」，企圖系統性地解釋「情報」條件與決策者「認知」條件的複雜關係，並藉由第二次美伊戰爭的決策過程作為例證，說明導致決策錯誤的重要因素。並由「象限理論」中第一象限區域，及美伊戰爭決策缺失中，檢討並演繹出「國家安全決策新思維」，文中指出一個專業且中立的情報機關，除了要提升情報信息的客觀性外，更要避免、改變決策者先入為主的錯誤認知。經由本文所提出的「象限理論」、「決策方程式」、「個案分析」、「國家安全決策新思維」，將有助於瞭解並加速決策產出的質量與效能，進而有利於優質決策的產出。 / There is highly relationship between intelligence and decision-making. The correct and on time intelligence will make a good policy; but the wrong or slow intelligence will make a bad policy, on the contrary. The same intelligence for different individuals will result in different decision-making, which means decision-making has high relationship with intelligence and personal cognition. For this reason, this article constructs The Quadrangular Theory of Intelligence and Decision-making based on The Art of Sun-tzu theory, to explain the complicated relation between intelligence and personal cognition, as well as to state the important factor which leads to the wrong decision-making in the Second Gulf War. This article also point out an important concept: the professional and intelligence agencies will not only improve the objectively intelligence, but also will avoid policymaker's prejudiced cognition. The Quadrangular Theory of Intelligence and Decision-making will help to understand the whole situation and accelerate the high quality and high efficiency decision-making process.

In 1978 the SADF carried out an airborne assault on Cassinga in Southern Angola. The South Africans claimed that Cassinga was a key SWAPO military headquarters, training camp and logistic base. SWAPO claimed it was a refugee camp and that the approximately 600 people who died in the attack were innocent civilians. The SADF said it had dealt SWAPO a significant military blow; SWAPO said the SADF had carried out a brutal massacre of old people, women and children. This dissertation focuses on the military dimensions of the raid, examining first the military situation in southern Angola and northern Namibia at the time, then looking at Cassinga itself before reviewing the airborne capability of the SADF, considering the decision that was made to launch the attack, describing the planning and preparations, the actual assault, a Cuban counter-attack and the extraction of the South African paratroopers. It concludes with the propaganda claims of both sides before assessing the military significance of the action. / History / M.A.