Suivant la tendance de la coopération internationale, la recherche comparative entre les cultures devient de plus en plus importante. Dans la mesure où la sinologie et la culture de l’Occident se croisent sur certains points de vue notamment autour de la philosophie politique de Derrida fondée sur la recherche du terme d’amitié. Face à la violence politique au nom de la justice, de la démocratie ou des droit de l’homme, Derrida énonce que c’est la politique actuelle est dominée par la maladie auto-immunitaire, par laquelle la démocratie s’enferme à l’intérieur du territoire de l’Etat, dans la mesure où l’authenticité de la démocratie, à savoir la démocratie universelle n’est pas encore présente. Considérant que les réformes dans le cadre de la politique n’aident pas à résoudre l’auto-immunité, Derrida pense qu’il nous faut retourner à l’idéologie en repensant le terme d’amitié en tant que racine des relations humaines en société, dans le but d’accéder à l’idée de l’hospitalité inconditionnelle et par conséquent à la démocratie universelle. C’est aussi pourquoi Derrida commence sa recherche de la philosophie politique à partir du terme d’amitié. En ce sens, Derrida traite de l’amitié canonique dans l’histoire occidentale, à savoir l’amitié antique, l’amitié chrétienne et l’amitié rationaliste, en aboutissant à la conclusion que l’amitié canonique de l’Occident favorise le même en supprimant la différence, dans la mesure où la consanguinité, la frontière jouent un rôle fondamental tout au long de l’histoire occidentale, ce qui détermine la démocratie conditionnelle fondée sur la souveraineté de l’Etat-nation. Cette manière de partir de l’amitié existe également dans le Confucianisme en tant qu’essentiel de la culture sinologique traditionnelle. Car l’image de frère, à savoir la consanguinité persiste tout au long de l’histoire sinologique en tant qu’axe, dans la mesure où les structures du clan et de la famille monopolisent la politique féodale de la Chine. Ce qui nous permet de constater la similarité plutôt que la divergence entre les cultures. De plus, face à l’amitié fondée sur la consanguinité et la frontière, Derrida propose une nouvelle sorte d’amitié qui offre l’hospitalité inconditionnelle dans le but de supprimer l’auto-immunité politique en aboutissant à « la démocratie à venir », bien que son infini absolu provoque un écart entre l’idéologie et la pratique. Nous constatons en effet l’amour universel de Mo Tzu dans la culture sinologique traditionnelle correspondant à l’amitié de Derrida qui se détache de la consanguinité, par laquelle, la société « Da-Tong » qui implique la démocratie universelle se présente toujours comme la société idéale dans l’histoire de la Chine. Cela risque de provoquer aussi un écart entre l’idéologie et la politique pratique, dans la mesure où les deux cultures se croisent plutôt qu’elles ne divergent. Cette étude vise, par la mise en regard entre les cultures, à clarifier la transition de la politique à la morale, dans le but de traiter de « la démocratie à venir » et la société « Da-Tong » avec une attitude objective face à la critique de l’Utopie. Au cours de cette étude nous constaterons que la conversation entre les cultures devient de plus en plus importante sous le cosmopolitisme universel. / Following the trend of international cooperation, comparative research across cultures becomes increasingly important. Consequently Sinology and Western culture could intersect at certain points of view, particularly around Derrida’s political philosophy research based on the term friendship. Faced with political violence in the name of justice, democracy or human rights, Derrida states that the current policy is dominated by the disease of “autoimmunity”, by which democracy is locked to the within the territory of the State. So the universal democracy as the authenticity of democracy is not yet present. Considering that the reforms in the policy framework does not help to solve the “autoimmunity”, Derrida believes that we should return to the ideology by reflecting the term friendship as the root of human relations in society, in order to access the idea of the unconditional hospitality and therefore the universal democracy. This is why Derrida begins his research of political philosophy from the term friendship. In this sense, Derrida discusses the canonical friendship, namely the ancient friendship, Christian friendship and rationale friendship, in the western history, in concluding that the canonical friendship of the Western history favors the sameness by eliminating the difference, as far as the consanguinity, the frontier play a foundational rule throughout the Western history, which determines the conditional democracy based on the sovereignty of the nation-state. This way of beginning from the friendship exists also in Confucianism which acts as the essential of sinology, because of the image of brother, in other words the consanguinity persists throughout the sinological history as an axis, and in terms of structures of clan and family which monopolize the feudal politics of China. This allows us to note the similarities rather than the differences between the two cultures. In addition, face to the friendship based on consanguinity and the frontier, Derrida proposes a new way of friendship which contains the unconditional hospitality, in order to suppress the disease of autoimmunity, then lead to "democracy to come", even if it might causes a gap between ideology and political practice. Indeed, the “universal love” exists also in sinological history, for example in the theory of Mo Tzu. By which the society "Da-Tong" implying a universal democracy is always presented as the ideal society in the history of China. This may also make a gap between ideology and practical politics regarding the two cultures intersect instead of diverging. Face to the critiques concerning Utopia of "democracy to come" and the society "Da-Tong", this study aims at the confrontation between cultures, the transition between politics and ethics, in order to deal with these concepts with an objective attitude. In this process of comparative research we find that the conversation between cultures becomes increasingly important in universal cosmopolitanism.

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Music written by Black composers has often been overlooked in the classical saxophone community regarding study and performance. One piece that is inspired directly by Black culture is Steven Banks' Come As You Are (2020). In this composition, Banks incorporates material directly from classic Negro spirituals and Gospel church hymns. The purpose of this document is to assist in educating classical saxophone pedagogues and performers about a work from an underrepresented composer who is clearly meritorious and whose work is worthy of being added to what might be considered by many as the standard repertoire for the saxophone. Included in this document is a performance guide of Come As You Are, as well as an oral history provided by the composer, Steven Banks.

Here and now In my painting series „Here and now“ I use a method of permeating, come up and lose the object. My paintings moves from concrete visual to abstract position. In this form I have found my one way to express term whitch I called „folklore abstract“. Each pice consist „things“ from my grandmothers house, with whitch I have got some relationship. I have create three large 200x190, 190x180, 190x180 oil paintings.

This thesis documents my research, rehearsal, and performance of the role of Alceste in Moliere’s The Misanthrope, which includes, a biography of Moliere, character analysis, role development, a rehearsal journal, character research, acting process, evaluation of my performance, and script analysis. The Misanthrope was produced by the UNO Department of Film and Theatre, under the direction of David W. Hoover. The play was performed in the Robert E. Nims Theatre of the Performing Arts Center September 17 - 19, 24 - 26 at 7:30pm, and September 27, 2015 at 2:30pm.

The topic of the thesis is speech therapy for people with aphasia. The thesis is divided into four chapters, the first three chapters are concerning the theory, the fourth chapter is empirical. The first chapter contains the definition of communication and the definition of disturbed communication ability, it dedicates the central and peripheral nervous system and its impact on the communication ability. The second chapter focuses on the aphasia as a kind of disturbed communication of ability gained by adults. Herein is described the etiology, symptomology and speech therapy intervention, the part of this is diagnostics, therapy and prevention. The third chapter mentions the system of organization of the speech therapy intervention in the Czech Republic which is divided into three sectors. Further is described the speech therapy in home care as an ordinary part of speech therapy abroad. The fourth chapter presents the combined research focused on provided speech therapy in home care in our country. The main purpose of such research was to analyse the specifics of speech therapy in home care for persons with aphasia and to record availability of providing this service. Then the minor goals and the research questions were determined. This was obtained by the questionnaire survey among the speech...

本研究採取質性訪談及問卷分析法，以曾經選擇短期、一學期、一學年在臺灣的大學院校研習修課的大陸學生為主要研究對象，透過質性訪談及問卷分析的方式，探討兩岸文教學生的交流之影響。 兩岸文教交流近五年間歷經極大轉變，從第一波開放只有個位數的大陸學生，僅只能選擇短期一周或一個月間如寒暑假短期交流方式，至今幾乎臺灣的各大學院每一所校約計有超過數十位的大陸學生與臺灣學生一起共同學習上課，部份臺灣的私立大學還有超過數百位，甚至近千位的短期大陸研修生，大陸學生在臺灣儼然在校園裡成為特殊的「大陸研習生」新文化，這一波兩岸交流熱潮預料將持續掀起新一波的大型浪潮，悄悄地改變臺灣的高等教育生態。 為深入瞭解大陸學生選擇來臺灣研習的了解大陸學生在臺灣學習之過程經驗，是否足以再吸引更多大陸學生來臺之強烈動機，藉此提供臺灣大學院校掌握大陸學生之需求以及可能吸引大陸學生的原因。本篇論文採取問卷及訪談方式，為求瞭解陸生來臺之後，對於臺灣地區學生之學習態度、競爭力、師資設備與課程規劃知覺與預期相較之差距，對於未來再次來臺研習意願之關聯性，本文透過結構式問卷進行資料收集。 整體而言，陸生來臺實際接觸臺灣地區教學環境之後，普遍認為臺灣地區學生之學習態度略為高於預期、師資設備與課程規劃亦同優於陸生之預期，因此，陸生未來再次來臺意願偏高，惟有競爭力一項，陸生對於臺灣地區學生競爭力之知覺，明顯劣於來臺學習行前之預期。 深度訪談中則顯示大陸學生對臺灣的大學院校有較佳的意願興趣度，分析探討之因素多為兩岸學生在同一種語言學習環境裡、離家較近等距離時空因素，而臺灣的大學生在大陸學生的印象中，活潑、熱情、對社團參與度高，加上臺灣的師資水準仍具一定影響力，使大陸學生仍願意選擇在臺灣學習上課，甚至在兩岸高校互相簽定姐妹校關係下，採取學分交換方式，到臺灣擔任交換生。 / By interviewing and analyzing the questionnaires of the mainland students who studied in the universities in Taiwan for one or two semesters, the current research studied the influences of cultures and educations across strait through the exchange student programs. In the recent five years, there has been a big change in the cultural and educational exchange cross strait. In the beginning, there were only less than 10 exchange students from China to study here for only one week or one month, as well as short-term exchanges for summer or winter breaks only. Currently, almost every large-scale of universities in Taiwan, more than ten mainland students attend classes with Taiwan students. For some private universities, more than hundreds, even thousands of mainland students come to study. It has formed a new culture of “mainland students” on campus in Taiwan. This new culture is predicted to be a big trend which quietly changes the environment of higher education system in Taiwan. The objective of this study was to understand the motivations of these students from mainland China to study any program in Taiwan. The results of this study will provide colleges and universities in Taiwan with informative sources for attracting more Chinese students and understanding their needful. Both questionnaire and interviewing methodologies were used for this study. The results show that most of the Chinese students were interested in colleges and universities in Taiwan because students from both sides speak the same language and short distances between China and Taiwan for returning home. The impressions of local students to those Chinese students were active, passions and highly bound to extra curriculum. The level of teaching quality and environment in Taiwan was impressed and effective to the Chinese students. For all of the above mentioned reasons, students from China were still willing to attend the classes in Taiwan for some credit hours through the exchange student programs and mutual beneficial programs.

Vid införandet av 3:12-reglerna var lagstiftarens syfte att förhindra inkomstomvandling för delägare i fåmansföretag. På senare tid har synsättet förändrats och man fokuserar sedan reformen 2006 mer på att stimulera företagande och förenkla regelverket. År 2006 infördes förenklingsregeln för att underlätta tillämpningen av gränsbeloppsberäkningen. Förenk­lingsregeln innebär en förenklad beräkning av gränsbeloppet som inte tar hänsyn till företagets verksamhet. Det har i studier visats att förenklingsregelns tillämpning utnyttjas i skatteplaneringssyfte av delägare i fåmansföretag utan direkt aktivitet. Syftet med denna uppsats är att utreda förenklingsregeln och huruvida någon begränsning bör införas i dess tillämpning för att undvika inkomstomvandling. För att besvara syftet fast­ställs gällande rätt, där vår primära rättskälla är 56 – 57 kapitlet Inkomstskattelagen (1999:1229) (IL). Då en stor del av utredningen rör reglernas utveckling behandlas även förar­beten till IL i uppsatsen. För att undvika inkomstomvandling anses det motiverat att införa en begränsning i tillämpningen av förenklingsregeln. I uppsatsen utreds tre förslag på begränsningar. Det förslag som anses mest motiverat att införa är ett ak­tivitetskrav på företagsnivå. Detta skulle innebära att delägare inte kan utnyttja förenklings­regeln för att erhålla ett helt schablonbelopp, och därmed lägre beskattning, genom att starta företag utan faktisk verksamhet. Lagstiftarens syfte vid införandet av förenklingsregeln var att underlätta främst för mindre och nystartade företag, dessa företag skulle kunna ha problem att uppfylla aktivitetskravet om det sätts för högt.  Därmed finns vissa fördelar med att, för delägare i de företag som inte uppfyller aktivitetskravet, även införa ett lägre schablonbelopp.

同志身分常常是許多同志鎖在衣櫃裡的另一面貌，同志污名標籤令同志在日常生活中，必須管理有關同志身分的身分訊息，以免他人以偏見看待。然而衣櫃卻也有著男櫃與女櫃的差別，女同志在社會中承受的污名處境與男同志並不相同，所擁有的資源與權力也不一樣。相較男同志，女同志有著女性與同志的雙重弱勢身分。 近年來世界各地出現愈來愈多透過臉書賦權的例子，臉書使人們更容易自行組織動員，賦予人們更多政治權力上的能動性。在各式各樣透過臉書賦權的行動中，亦包含少數族群污名化標籤的去除與對抗歧視。對於在主流異性戀社會體制處於性別弱勢的女同志族群來說，藉由臉書反轉污名標籤，或是試圖在臉書上管控自身的同志身分訊息，皆使得女同志在日常生活中與他人的互動，有了別於以往的改變。 本研究從日常生活中的人際互動秩序切入，探究女同志的臉書使用策略。企圖理解臉書如何成為女同志族群遊走權力縫隙的工具，甚至被女同志使用者挪用作為抗衡異性戀主流霸權的策略。研究的目的在於挖掘女同志族群使用臉書的期待、想法與使用感受；以及女同志族群如何透過臉書達成使用臉書的目的――有著哪些使用策略、挪用與棄用的情形。 研究採用質化研究取向，使用深度訪談法，並蒐集紀錄同志的臉書使用文本，交互分析論證。以日常生活理論中Lefebvre的節慶狂歡概念與de Certeau弱者的力量，闡述臉書女同志使用者，如何透過戰術創造機會，並對結構展現出自身的能動性。 研究發現臉書作為呈現日常生活樣貌的平台，反映的是日常生活中綿密交織的各式權力秩序。臉書的女同志使用者在多元的臉書使用策略中，展現與社會監視機制抗衡的企圖，並試圖對異性戀霸權結構秩序形成擾動。女同志族群透過臉書平台具有的隱私控制系統，作為策略使用的主要機制。以臉書上的朋友名單篩選與分類臉書朋友、曖昧模糊的文字內容、大量按讚與轉貼分享偷渡同志議題等方式，自行定義生命中的重要事件與場景，讓詮釋、定義女同志的權力，下放至女同志手中。 / Because of the homosexual stigma, LGBT have to hide their sexual orientation to keep away from discrimination. Lesbians and gays face different social stigmas and the power and social resources they enjoy are not the same. Lesbians, as women and homosexuals at the same time, are more disadvantaged than gays in the society. There are more and more people who empower themselves through Facebook. The empowerment movements on Facebook include reversing the stigma and combating against the discrimination. Lesbians use Facebook as a tool to reverse the stigma against them and they could decide whether to reveal their social identities on Facebook. Thus, Facebook has changed lesbians’ daily interaction with others. Based on the theories about ‘everyday life’ suggested by Lefebvre and de Certeau, this study will explain how lesbians use Facebook to overcome limitations in their daily lives. The findings suggest that, rather than breaking the social norms, lesbians establish a ‘Friend List’ on Facebook to categorize their friends. By using this strategy, lesbians try to undermine the heterosexual hegemony which governs their lives. The tatics that applied by lesbians while using Facebook are not only influenced by the features of Facebook, but also affected by the social and cultural context and power relations.