This study examines how Taiwanese college students understand the traditional, culturally Chinese concept of Yuan and its role in their use of a new and distinctive Taiwanese social networking site—Dcard. Particular attention is paid to the Dcard’s unique friending mechanism, which provides users the opportunity to connect (or not) with one, seemingly random new friend each day at midnight. Through thematic analysis of 15 semi-structured long interviews, the study finds that Dcard users understand Yuan as a multi-faceted concept pertaining primarily to interpersonal relationships (relationalism). Users perceive Yuan to influence relationships in a predetermined, causal fashion (fatalism), but they still assert some agency in their relationships (controllability), including their ability to believe deeply in Yuan. Users perceive Yuan to play an important role Dcard use, and the concept’s different facets each influence key moments in the friending process—from receiving a friend recommendation, to the choice of whether to accept or reject that request, to the initiation and maintenance of relationships through Dcard. Dcard’s architecture, including elements of randomness and partial anonymity intensify the experience of Yuan. This study underscores the importance of studying how cultural concepts like Yuan are socially constructed and used in online contexts. More, it illustrates how social networking sites can use design and architecture to tap into culture to attract and retain users.

在元代的時候，我們都知道，元朝是以蒙古人為中心，與其他民族聯合所建立的政權。由於帝國幅員廣闊、民族眾多，在政府各級機關中，均設有譯史、通事、怯里馬赤等翻譯人員，進行蒙漢或其他語言文字的翻譯工作。 　　然而，有些譯史在翻譯蒙文公牘時，因為過分地按照蒙古語的語法形式翻譯，使得譯成的漢文變得相當生硬，成為一種「蒙古式漢語」的公文，即具有蒙古語語法特徵的漢譯文，令人讀起來很不順暢，甚至詰屈聱牙，艱澀難懂。我們把這種譯文的文體就叫作「硬譯文體」；而因元代的官方文書中，出現許多像這樣的公文，所以就稱這類文獻的文體為「元代硬譯公牘文體」。 　　不過，有些學者認為，這就是所謂的元代漢語白話。雖然，我們不否認這些翻譯的公文，多是用元代漢語白話寫成的，但它那濃厚的蒙古語語法特徵，卻使它像「混合語」一樣，是漢語、蒙語之外的另一種新的「語言」，因此，是否還能稱它做「元代白話」或「元代漢語白話」，都是值得商榷的。 　　筆者針對元代硬譯公牘文體產生的背景、原因，及其語法特徵三方面進行討論，希望能夠釐清一些觀念，並瞭解其內容。

從元、清兩代之建國簡史來對照，發現了一相似的共點：蒙古族與滿族完全進入中國江北、江南地區，統治另一個不相同文化體系之漢族農業社會。若仍以蒙古族及滿族在未入主中原前之簡陋律令，欲治理廣大漢族居住之地區，必會有「捉襟見肘」之窘境，故有繼受之舉。而漢族地區歷代政權頒行之刑律中，「六殺」之「誤殺」一項，更能反映出漢族地區刑律思想中，對不同「誤殺」樣態，有高度區別能力之一面。為探究蒙古族及滿族統治者，面臨較細緻之漢族刑律責任思想時，有何不同之繼受態度，分析元律與清律中之「誤殺」類型與型態。全文共有五章。

Abstract The Hai-Wai-Chi Society, an overseas organization derived from the ¡§Chi Society¡¨ based in Shanghai, was initiated and founded by Hsu Fu-Yuan, one of the six poets of the Chi Society. Towards the end of the Hung Kung reign of the late Ming dynasty, in the wake of the defeat of the Sungchiang uprising staged by the society, Hsu continued to work for the recovery of the Ming legacy against the ruling Qing regime. At first, he left Shanghai to follow Emperor Lungwu in Fujian. After Emperor Lungwu was defeated, he proceeded to Choushan to follow King Lu and cooperated with Chang Huang-Yen. Later on, after Choushan was seized by the Qing army, Hsu accompanied King Lu under the shelter of Koxinga in Xiamen. It was at this point that the society came to its apex. When Koxinga took hold of Taiwan following his defeat at Nanjing battle, the society members began to enter the island along with the soldiers. Therefore, the literature of Hai-Wai-Chi Society is viewed as the beginning of Han Taiwanese literature. Taiwan Shih Cheng by Lien Heng refers to Hsu Fu-Yuan, Chang Huang-Yen, Lu Jo-Teng, Sheng Chuan-Chi, Chao Tsung-Lung, Chen Shih-Ching as ¡§The Six Poets of Hai-Wai-Chi Society.¡¨ This paper, entitled A Study of Three Poets in the Hai-Wai-Chi Society, is intended to follow the same way of thinking in its exploration of Hsu Fu-Yuan, Chang Huang-Yen, and Lu Jo-Teng through the existing anthology of the society. Meanwhile, the relevant literature concerning the other three poets will be reviewed for necessary references. The Hai-Wai-Chi Society is characterized by its composition of core members, mainly loyalists to King Lu, who followed Koxinga to Taiwan as a consequence of the fall of Choushan. Mourning over the end of the Ming empire, intellectuals of high morality and talent assembled to form a society of poetry to express their emotions toward the fatherland. The members of the Hai-Wai-Chi Society were actively involved in the fight against the Qing court. In spite of successive defeats, they would live and die in exile overseas rather than surrender as subjects of the Qing regime. The Introduction aims to explain the motivation of this study, the meaning and formation of The Hai-Wai-Chi Society, with a literature review of the three poets. The first chapter explores the public opinions of The Dong-Lin Party¡]ªFªLÄÒ¡^ and the Restoration Society¡]´_ªÀ¡^ in the Late Ming period, and the poetry of patriotism by Chen Tzu-Lung and Hsia Wang-Chun of The Hai-Wai-Chi Society, to be defined in this study as two typical kinds of heritage of The Hai-Wai-Chi Society. The second chapter gives an analysis of the historical background of South Ming royalists fighting against the Qing regime and the formation and development of The Hai-Wai-Chi Society. The third chapter is focused on the Tiao-Huang-Tang Manuscript by Hsu Fu-Yuan to study his overseas poems that express his uncompromising anti-Qing mentality and noble patriotic integrity. The fourth chapter represents the social reality of war-ridden Kinmen during the Koxinga period based on Niao-Yi Poetry and Liu-An Anthology by Lu Jo-Teng. The fifth chapter deals with Chi-Ling Grass, Ping-Tsa Collection, and Tsai-Wei Recitation by Chang Huang-Yen to distinguish him as a great noble Ming loyalist who had fought against the Qing power for 19 years overseas. The Conclusion sums up the poetry by the three poets as: (1) a reflection of history with a national concern, (2) an expression of opposition against invasion with a firm anti-Qing determination, and (3) a kind of oceanic literature with a universal sympathy.

The so-called Critical Buddhism was originated by two Buddhist scholars at Komazawa University: Hakamaya Noriaki and Matsumoto Shiro. It stirred up great controversy by its claims that the teachings of Tathagatagarbha, Buddha-nature, original enlightenment, and the philosophy of Kyoto School are not Buddhist, and aroused great interest and responses from Buddhists and Buddhologist in Japan.( Shih, Heng-Ching¡F2001) They condemn the ideas of Buddha Nature, Tathāgatagarbha and Original Enlightenment developed in China and Japan as deviating from the fundamental Buddhist thoughts of pratītyasamutpāda and śūnyatā, thereby backtracking to the substantialism of the idea of Brahman in the Upaniṣads.At the level of social criticism, Critical Buddhism blamed the idea of Wa (harmony), which derives from Tathaagatagarbha thought, for social discrimination and injustice.(Yu-Kwan Ng¡F2009) The same controversy caused by Zhi Na Nei Xue Yuan and New Confucianism also occurred in China. Therefore,the development of Buddhism in China and Japan both became the representations of East Asia. The development of Buddhism became not only the characteristic of civilization, but aslo the public philosophy of East Asia through the concept of ¡§Nothing¡§(µL).

Abstract To build the clean government has become a new trend of the political reforms all over the world, and an important symbol of high national competitiveness. In order to establish people¡¦s trust to the government and ensure public servants done their duty justice, Act on Recusal of Public Servants Due to Conflicts of Interest (ARPSCI) is enacted to protect the value of democracy and the foundation of ethics and also implement the accountability. With the social changes and the evolution of democracy, ARPSCI has been implemented during the past decade since July 12, 2000, and there are a lot of issues waiting for solutions. This paper studies on ARPSCI by five major principles of administrative law, and collects data from newspapers and literatures. It reveals the policy-making background of ARPSCI through prospects of society, economy, politics, and legislation. Furthermore, the author compares Taiwan¡¦s legislation with the other countries¡¦ conflict of interest systems, and reviews ARPSCI by the three principles of rule by law, the seven principles of due process; identifies the purpose and value of ARPSCI by the viewpoints of the local self-governing and the individual¡¦s participation. As mentioned above, this paper clarifies the orientation and value of ARPSCI; then discusses about the design of administrative organizations, staff, and budget to support ARPSCI. It also researches whether ARPSCI was designed properly for good performance under the review of nine kinds of administrative authority. Moreover, it discusses whether ARPSCI¡¦s remedy procedure is proper, and advice to improve self-control function of the act. In short, after analyzing completely, it finds that ARPSCI has lots of institutional problems in the dimensions of basic principle, administrative organization, restriction of administrative power, administrative remedy, and administrative supervision. Therefore, in order to meet people's expectations and construct a fair conflict of interest system, the author proposes personal suggestions.

The defense and relief of disaster concern both the safety of people¡¦s lives and properties, so the international communities appreciate them nowadays. The administrative approaches and methods are not the same because of the differences of the international communities¡¦ situation and their environment. Some are in the charge of the authorities concerned and some are in the charge of grassroots, however, their goals are conformed by using all resources of the government and the private, in order to protect people¡¦s safety and to reduce the loss of properties through warning and relieving. Our government has noticed the importance of fire fighting relieving system since the so-called ¡§Ba-chang Stream Event.¡¨ Later, the following administrative system, including ¡§The national search center of the Administrative Yuan,¡¨ ¡§The public office of fire fighting and disaster relief,¡¨ and ¡§International search system of the R.O.C.,¡¨ are set. Their roles and responsibilities are made into laws, so the administrative systems are unclogged. However, the relieving armed forces are not centralized, which shows the space of conformity and reduction. In the near future, our relief system should go to ¡§A-R(administration & relief) two-step system¡¨ The national search center are in charge of conformity; the fire station is in charge of land relief, and the sea cruise is for the sea relief. Thus, the relief systems are simplified. Owing to the shortage of equipments, we can combine the air police, CAA, the armed forces and international search system with the aircrafts and ships, in order to make to system perfect and conformable. After the goal is fulfilled, we will make it standardization and more professional. In consideration of the threats of the P.R.C., the mobilization cannot be abrogated at wars. Also there hasn¡¦t any wars for years, the opportunities in normal times are bigger than at wars, so the armed forces relief cruise should change their roles by following the administrative Yuan¡¦s orders. At the same time, the mobilization and people¡¦s defense system should be combined, with a view to relieving the preparation and accommodation in normal times, and the job leaves to the damage protection and rescues.

published_or_final_version / Fine Arts / Master / Master of Philosophy

published_or_final_version / Chinese / Doctoral / Doctor of Philosophy

Yuan Hongdao was an eminent leader of the Gong'an school in the literary circles during the Wanli Reign of the Ming Dynasty. Inevitably influenced by the trend of thought supported by the Confucian scholars who followed Wang Yangming's (1472-1529) intellectual movement of "learning of the mind" and "innate knowing", which was closely correlated with the reinvention of Chan Buddhism, Yuan Hongdao became an advocate of free expression of innate sensibility and an expert in Chan meditation. The Shan hu lin was an expression of Yuan Hongdao's thoughts on Chan practice and self-cultivation and bore a deep meaning of the integration of Confucianism, Buddhism, and Daoism. This thesis reveals Yuan Hongdao's association with Chan Buddhism, examines the writing of the Shan hu lin, and analyzes its textual content, in order to demonstrate the revival of Chan Buddhism in the literati circle during the late Ming period.