本篇論文主要以二結王公廟為研究對象，藉此探討台灣古公三王信仰的發展。透過長期於二結王公廟的田野調查，釐清大二結社區不同階段的社會發展與歷史脈絡，進而理解二結王公廟的建廟歷程及在地互動，以此為中心向外討論目前台灣各古公三王廟的分布情形、發展概況等，從深入訪談及參與觀察所蒐集之材料，探究二結王公廟在古公三王信仰中的角色、傳播上的重要性及其各項祭儀之特色。 　　二結王公廟作為大二結地區的信仰中心，除了原有的宗教功能外，也因王公廟與古公三王對在地人的特殊意義，故在二結王公廟重建工程上做出不一樣的選擇，激發社區居民對公共事務的關心及參與，成為大二結社區營造的一個起點，更從往後的二結王公文化節、大二結王公藝術研究所、二結庄生活文化館等，清楚看見大二結社區如何在原有的古公三王信仰基礎上，運用社區營造的概念，讓宗教活動添增創新的元素，以現代的手法保存及宣揚廟宇文化，並在過程中再次拉近社區居民之間的關係，加深對社區的認同及情感。 　　王公廟最為人知的宗教祭儀為每年農曆十一月十五日的王公生，其中的抓乩童及過炭火儀式更獲選為十大民俗祭典，並被登錄為無形文化資產，使王公生儼然成為二結王公廟的特色。除了王公生慶典外，王公廟的濟世類祭儀保留了傳統關輦出字方式，替信徒解決各項疑難雜症，即使在醫學、科技發達的今日，仍有許多信徒至王公廟問事尋求協助。至於歲時祭儀與公事類祭儀，雖與一般廟宇未有太多不同，但依舊可從儀式進行上的些微差異，進而理解二結王公廟的發展背景與經營情形。 　　根據內政部宗教團體登記與中華道教古公三王弘道協會會員名單，目前台灣共有二十四間古公三王廟，其中十七間寺廟為直接或間接自二結王公廟分香，顯示出二結王公廟在古公三王信仰傳播上的重要性。若以地區進行區分，宜蘭縣以外的九間古公三王廟，傳播原因多與二結人、宜蘭人向外遷徙移居有關，呈現古公三王作為宜蘭人地方神的特色。民國九十年（2001），中華道教古公三王弘道協會成立，並透過至中國大陸重修祖廟、恭迎中國大陸王公神像來台祀奉以及組團進香謁祖等計畫，建立與加深在台古公三王廟對中國大陸祖廟的認同，開始讓分香廟對二結王公廟在台祖廟的認同造成影響，使以二結王公廟為中心的廟際網絡逐漸產生變化。 關鍵字：古公三王、二結王公廟、宗教祭儀、民間信仰、輦轎過火 / This thesis mainly focuses on Erjie Wanggong Temple and the development of Gu Gong San Wang Belief in Taiwan. Through the long-term fieldwork in Erjie, this study aims to clarify social development and historical contexts of Great Erjie in different eras and thereby get further understanding of the establishment and interaction with local communities of Erjie Wanggong Temple, in order to discuss the spreading and current situation of Gu Gong San Wang temples in Taiwan. By in-depth interviews and participant observation, this study attempts to explain the role of Erjie Wanggong Temple in Gu Gong San Wang Belief, its importance in spreading process and the characteristics of its rituals. As the most important religious site in Great Erjie, Erjie Wang Gong Temple’s rebuilding plan aroused local residents to participate in public affairs and has become the starting point of community development of Great Erjie. The following Erjie Wanggong Cultural Festival, Great Erjie Art Research and Erjie Cultural Museum show that how the Great Erjie community preserve and promote temple culture in modern ways. In the process, the relationship among community members has been strengthened. The birthday of Wanggong (ông-kong senn) on the 15th day of the 11th month of the lunar calendar is the most well-known religious festival of Erjie Wanggong Temple. The ritual of "catching spirit medium" (liap tâng-ki) and "fire-walking" (kuè-hué) of the festival was elected as one of the top 10 festivals by the General Association of National Culture in 2007 and was registered as intangible cultural heritage by the Bureau of Cultural Heritage in 2011. In addition, Jishi rituals of the temple still preserve traditional resolutions to solve the problems in followers' modern daily life. According to the Ministry of Interior and Chinese Taoism Gu Gong San Wang Promote Association, there are 24 Gu Gong San Wang temples in Taiwan. 17 of them are branches of Erjie Wanggong Temple, which implies the significance of Erjie Wanggong Temple in the spreading process. The establishment of 9 Gu Gong San Wang temples located outside Yilan County was mostly related to the emigration of people from Erjie and Yilan, representing the role of Gu Gong San Wang as the Local God of Yilan people. In 2001, Chinese Taoism Gu Gong San Wang Promote Association was established. It started to construct and deepen the recognition of original temple in Mainland China from Gu Gong San Wang temples in Taiwan. Therefore, the recognition of Erjie Wanggon Temple as the original temple in Taiwan from branches has been influenced and the Erjie-centered network has been gradually changed. Keywords: Gu Gong San Wang, Erjie Wanggong Temple, religious rituals, folk beliefs, ambrosial palankeen and fire-walking

自從１９７３年Bretton Woods 國際貨幣制度崩潰後，各主要工業國家均採行浮動匯 率制度，而各國的匯率水準則呈現劇烈的變動與不安定的現象，如何解釋此一匯率波 動現象。乃成為大家所郤探討的主題。 以往在探討匯率動態的決定理論時，大致可以分為商品對外貿易不均衡時所造成的匯 率動態，以及因某些政府政策或其它外生變數（如國外利率、國外物價等）變動時， 造成資產調整所引起的匯率動態，但是所有的分析均沒有將股票市場考慮進來。但在 最近一年來，我們可以發現股票市場與匯率的波動間有著相互影響的關係存在。而為 了探討此一關係，最近朱美麗、曹天旺（１９８７）將Blanohard （１９８１）的模 型擴充為開放體系，來研究貨幣政策及國外利率水準變動時，匯率與股票價格的動態 調整理論。不過，他們的分析止於物價水準固定時的情況，而本文擬進一步分析當物 價水準可以調整的情況下，股票價格與匯率的動態調整。並在此假設下，我們將分別 探討物價調整緩慢與物價調整具有伸縮性的情況下，貨幣政策、財政政策與國外利率 水準變動時所引起的股票價格與匯率的動態調整。 本文的討論共分為五章。第二章先就模型的設立做一詳細的說明。第三章則分析物價 調整緩慢的情況下，各種政策及外生變數變動時的效果及其對體系動態調整的影響。 第四章則分析物價調整具有伸縮性時，各種政策及外生變數變動時的效果及其對體系 動態調整之影響。第五章則為本文的結論。

Condensed matter systems undergoing phase transitions rarely allow exact solutions. The presence of disorder renders the situation  even worse but collective Monte Carlo methods and parallel algorithms allow numerical descriptions. This thesis considers classical phase transitions in disordered spin systems in general and in effective models of superfluids with disorder and novel interactions in particular. Quantum phase transitions are considered via a quantum to classical mapping. Central questions are if the presence of defects changes universal properties and what qualitative implications follow for experiments. Common to the cases considered is that the disorder maps out correlated structures. All results are obtained using large-scale Monte Carlo simulations of effective models capturing the relevant degrees of freedom at the transition. Considering a model system for superflow aided by a defect network, we find that the onset properties are significantly altered compared to the $\lambda$-transition in $^{4}$He. This has qualitative implications on expected experimental signatures in a defect supersolid scenario. For the Bose glass to superfluid quantum phase transition in 2D we determine the quantum correlation time by an anisotropic finite size scaling approach. Without a priori assumptions on critical parameters, we find the critical exponent $z=1.8 \pm 0.05$ contradicting the long standing result $z=d$. Using a 3D effective model for multi-band type-1.5 superconductors we find that these systems possibly feature a strong first order vortex-driven phase transition. Despite its short-range nature details of the interaction are shown to play an important role. Phase transitions in disordered spin models exposed to correlated defect structures obtained via rapid quenches of critical loop and spin models are investigated. On long length scales the correlations are shown to decay algebraically. The decay exponents are expressed through known critical exponents of the disorder generating models. For cases where the disorder correlations imply the existence of a new long-range-disorder fixed point we determine the critical exponents of the disordered systems via finite size scaling methods of Monte Carlo data and find good agreement with theoretical expectations. / <p>QC 20150306</p>

Personnage central du néoconfucianisme contemporain, Mou Zongsan (1909-1995) a écrit un nombre impressionnant de livres philosophiques. Loin d’ignorer les penseurs d’autres courants, il les intègre à ses théories pour en utiliser les forces. Ainsi, il s’intéresse au concept d’enseignement parfait (yuanjiao圓教). Cette notion fut introduite par l’école bouddhique Tiantai (Tiantai天台). Après une classification de tous les enseignements bouddhiques, il fut conclu que l’enseignement parfait consiste en un enseignement complet reflétant parfaitement l’intention ultime du Bouddha. Mou considère quatre critères pour déterminer quelle doctrine est conforme à cette idée : la préservation de tout ce qui existe, la possibilité pour tous d’atteindre l’illumination, englober tout sans distinction et utiliser un langage qu’il qualifie de non analytique. Dans cette étude, nous allons examiner l’utilisation faite par Mou du concept d’enseignement parfait. Il démontre la nécessité pour l’être humain d’avoir un esprit qui saisit à la fois la sphère phénoménale et nouménale. De cette façon, tout ce qui compose la réalité, pur et impur, est conservé. Il emprunte ensuite le concept du summum bonum kantien, c’est-à-dire le ratio proportionnel entre la vertu et le bonheur, et le révise à l’aide de l’enseignement parfait. Le résultat est tout à fait étonnant : l’être humain possède l’intuition intellectuelle, normalement réservé à Dieu chez Kant, et est ainsi responsable de son propre bonheur grâce à l’accomplissement d’actions morales. Cependant, le bouddhisme ne fournirait pas le cadre théorique idéal pour la notion très importante du summum bonum puisque l’aspect moral n’y serait pas assez développé. Mou affirme que, malgré leur origine bouddhique, les critères qui définissent un enseignement parfait peuvent être appliqués à d’autres courants de pensée. Il propose donc le confucianiste Wang Longxi王龍溪 (Wang Ji王畿 1498- 1583), dont les théories correspondent aux caractéristiques de l’enseignement parfait, pour établir un concept du summum bonum novateur. / Mou Zongsan (1909-1995), a central figure in the emergence of New confucianist thought, wrote an impressive number of books on philosophy. One of the most interesting aspects of Mou’s writings is that he distilled and integrated concepts of other philosophical schools he considered relevant and valuable for his works. One example for this notion is his extensive use of the concept of the perfect teaching (yuanjiao圓教), which was originally introduced by the Buddhist school of Tiantai (Tiantai天台). They first classified all Buddhist teachings before concluding that only the doctrine of perfect teaching truly reflects the ultimate wisdom envisioned by the Buddha. Mou determines that this concept fulfill four necessary criteria: (1) the preservation of all that exists, (2) the possibility for all sentient beings to achieve illumination, (3) to encompass everything without distinction, and (4) to utilize a non-analytical language. In this study, we will analyse Mou’s use of the concept of perfect teaching. He argues that the human mind must be capable of perceiving both the phenomenal and the noumenal world. This postulate ensures the preservation of all realities, inclusive of both what is ‘pur’ and ‘impure’. Mou utilizes the summum bonum, a Kantian concept that postulates that virtue and happiness are proportionally linked, and modifies it with the help of the perfect teaching. As a result of this fusion of occidental and oriental thought, human beings are attributed intellectual intuition, which according to Kant is God’s privilege. As a consequence, humans ultimately determine their own happiness by their moral behavior. Although Mou uses the originally Buddhist doctrine of perfect teaching to revise the concept of summum bonum, he also concludes that the lack of a moral foundation renders Buddhism ultimately unfit to act as the theoretical framework of summum bonum. However, Mou claims that the four characteristics that define a perfect teaching can, irrespective of their origin, be applied to other schools of thought. Therefore, he proposes that the theories of the confucianist Wang Longxi王龍溪 (Wang Ji王畿 1498- 1583) fulfil these attributes, and uses them to establish a revised concept of summum bonum that preserves the proportionality of virtue and happiness but bypasses the requirement of God as the sole proprietor of intellectual intuition.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

In this thesis, a numerical study of simulating and computing the magnetocaloric properties of magnetic materials is presented. The main objective was to deduce the optimal procedure to obtain the isothermal change in entropy of magnetic systems, by evaluating two different formulas of entropy extraction, one relying on the magnetization of the material and the other on the magnet's heat capacity. The magnetic systems were simulated using two different Monte Carlo algorithms, the Metropolis and Wang-Landau procedures. The two entropy methods proved to be comparably similar to one another. Both approaches produced reliable and consistent results, though finite size effects could occur if the simulated system became too small. Erroneous fluctuations that invalidated the results did not seem stem from discrepancies between the entropy methods but mainly from the computation of the heat capacity itself. Accurate determination of the heat capacity via an internal energy derivative generated excellent results, while a heat capacity obtained from a variance formula of the internal energy rendered the extracted entropy unusable. The results acquired from the Metropolis algorithm were consistent, accurate and dependable, while all of those produced via the Wang-Landau method exhibited intrinsic fluctuations of varying severity. The Wang-Landau method also proved to be computationally ineffective compared to the Metropolis algorithm, rendering the method not suitable for magnetic simulations of this type.

University of Macau / Faculty of Arts and Humanities. / Department of Chinese

歐陽潔美. / "2000年6月" / 論文 (哲學碩士)--香港中文大學, 2000. / 參考文獻 (leaves 131-153) / 附中英文摘要. / "2000 nian 6 yue" / Ouyang Jiemei. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2000. / Can kao wen xian (leaves 131-153) / Fu Zhong Ying wen zhai yao. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 硏究目的 --- p.2 / Chapter 第二節 --- 金批西廂的硏究槪況 --- p.6 / Chapter 第三節 --- 金聖嘆《第六才子書西廂記》簡介 --- p.12 / Chapter (一) --- 金聖嘆之評點及《第六才子書西廂記》的成書年代 --- p.12 / Chapter (二) --- 版本 --- p.13 / Chapter 1. --- 原刻本及原刻翻印本 --- p.17 / Chapter 2. --- 鄒聖脈本 --- p.19 / Chapter 3. --- 鄧汝寧本 --- p.20 / Chapter 4. --- 校注本 --- p.21 / Chapter (三) --- 體例特色 --- p.24 / Chapter 第二章 --- 金批《西廂記》的底本問題 --- p.11 / Chapter 第一節 --- 金批《西廂記》所據之底本 --- p.27 / Chapter 第二節 --- 金批《西廂記》對底本的删改 --- p.31 / Chapter 第三章 --- 《西廂記》的評點源流 --- p.35 / Chapter 第一節 --- 《西廂記》的評點版本 --- p.35 / Chapter 第二節 --- 《西廂記》評點的發展 --- p.40 / Chapter 第三節 --- 《西廂記》評點的三大類別 --- p.42 / Chapter (一) --- 考證角度 --- p.42 / Chapter (二) --- 演出角度 --- p.45 / Chapter (三) --- 鑑賞角度 --- p.49 / Chapter 第四節 --- 金批西廂所屬的評點類型 --- p.52 / Chapter 第四章 --- 金聖嘆《西廂記》評點與八股文的關係 --- p.53 / Chapter 第一節 --- 八股文的特點及其與戲曲評點的關係 --- p.54 / Chapter 第二節 --- 金聖嘆《西廂記》評點中的八股文章法 --- p.57 / Chapter (一) --- 結構 --- p.58 / Chapter (二) --- 尊題 --- p.60 / Chapter (三) --- 細密 --- p.63 / Chapter (四) --- 代人立言 --- p.64 / Chapter (五) --- 金聖嘆所標舉的筆法 --- p.66 / Chapter 第三節 --- 金聖嘆《西廂記》八股評點的評價 --- p.69 / Chapter 第五章 --- 金聖嘆《西廂記》評點的主導性 --- p.72 / Chapter 第一節 --- 評點者的角色 --- p.73 / Chapter (一) --- 評點者與作者 --- p.74 / Chapter (二) --- 評點者與讀者 --- p.78 / Chapter 第二節 --- 評點者的權力 --- p.84 / Chapter (一) --- 改動權 --- p.84 / Chapter (二) --- 詮釋權 --- p.85 / Chapter (三) --- 否定權 --- p.86 / Chapter 第三節 --- 對閱讀過程的影響 --- p.88 / Chapter (一) --- 全知視角 --- p.88 / Chapter (二) --- 對讀者的干擾 --- p.90 / Chapter 第六章 --- 金聖嘆《西廂記》評點的隨意性 --- p.94 / Chapter 第一節 --- 無嚴密系統 --- p.94 / Chapter (一) --- 主題與手法混淆 --- p.94 / Chapter (二) --- 隨文而發 --- p.98 / Chapter 第二節 --- 閑筆 --- p.100 / Chapter (一) --- 突發的聯想 --- p.100 / Chapter (二) --- 宗教議論 --- p.103 / Chapter (三) --- 插科打諢 --- p.105 / Chapter (四) --- 與斲山的對話紀錄 --- p.106 / Chapter (五) --- 閑筆的意義 --- p.107 / Chapter (六) --- 閑筆與說書的關係 --- p.108 / Chapter 第三節 --- 詳略的安排 --- p.112 / Chapter (一) --- 觀點重複 --- p.112 / Chapter (二) --- 過度詳細 --- p.116 / Chapter (三) --- 過度簡略 --- p.117 / Chapter 第四節 --- 前後矛盾 --- p.120 / Chapter (一) --- 語言運用 --- p.120 / Chapter (二) --- 情節結構 --- p.122 / Chapter (三) --- 人物塑造 --- p.123 / Chapter 第七章 --- 結論 --- p.129 / 參考資料 --- p.131

陳潔怡. / "2011年5月". / "2011 nian 5 yue". / Thesis (M.Div.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 47-51). / Abstract in Chinese and English. / Chen Jieyi. / Chapter 一. --- 導論 --- p.1 / Chapter 1. --- 引言 --- p.2 / Chapter 2. --- 本文探討範 圍 --- p.4 / Chapter 二. --- 政教關係所產生的問題 --- p.8 / Chapter 1. --- 黨國對基督教的控制 --- p.8 / Chapter 1.1 --- 不同時期的概況 --- p.8 / Chapter 1.2 --- 控制方法 --- p.10 / Chapter 1.3 --- 基督教兩會的出現 --- p.10 / Chapter 2. --- 導致兩種型式的教會出現 --- p.13 / Chapter 2.1 --- 三自教會 --- p.13 / Chapter 2.2 --- 家庭教會 --- p.15 / Chapter 3. --- 家庭教會與宗教政策的衝突 --- p.17 / Chapter 3.1 --- 違犯了的法則 --- p.18 / Chapter 3.2 --- 不公平的「行政法規」 --- p.19 / Chapter 4 --- 小結 --- p.20 / Chapter 三. --- 從守望教會個案中看獨立登記的問題 --- p.22 / Chapter 1. --- 家庭教會對獨立登記的訴求提高 --- p.22 / Chapter 1.1 --- 家庭教會邁向公開化及組識化 --- p.22 / Chapter 1.2 --- 教會出現財務及資產合法管理的需要 --- p.25 / Chapter 2. --- 守望教會被拒絶申請的原因 --- p.26 / Chapter 3. --- 其他教會人士對守望教會個案的回應 --- p.29 / Chapter 3.1 --- 曾發表的回應 --- p.30 / Chapter 3.2 --- 問卷調查 --- p.32 / Chapter 4. --- 小結 --- p.35 / Chapter 四. --- 獨立登記對黨國管治的影響 --- p.37 / Chapter 1. --- 政治的層面 --- p.37 / Chapter 2. --- 結社自由與社會團體管理模式的層面 --- p.38 / Chapter 3. --- 五大宗教的愛國宗教團體的壟斷地位的層面 --- p.40 / Chapter 4. --- 小結 --- p.41 / Chapter 五. --- 結語 --- p.42 / Chapter 1. --- 《社團條例》的放寬 --- p.42 / Chapter 2. --- 宗教立法 --- p.44 / Chapter 3. --- 家庭教會團結的力量 --- p.45 / Chapter 六. --- 參考書目 --- p.47 / 附件一：北京守望教會申請登記發展時間表 --- p.52 / 附件二：海灘區民族宗教僑務辦公室的審查意見書 --- p.54 / 附件三：「國內家社教會獨立登就為合法宗教團體」調查問卷 --- p.56 / 附件四：「國內家庭教會獨立登記為合法宗教團體」調查結果 --- p.58