This research project investigates Confucian thinker Dai Zhen (1724-1777) and Jewish thinker Emmanuel Levinas’s (1906-1995) philosophical discourses on desire from a comparative perspective. First, I look at Dai Zhen and Levinas individually each in their own philosophical contexts, while framing my readings with parallel structure that pivots on a hermeneutic strategy to examine their ideas of desire within the larger prospect of the human relation with transcendence. Then, my inquiry leads to a critical analysis of several interesting issues yielded in my interpretive readings of the two thinkers as regards transcendence and immanence and the self-other relationship. Methodologically, my study combines careful textual analysis, philosophical reflection, and historical sensitivity. We might want to say that there is in fact no correlative of the Levinasian desire in Dai Zhen’s philosophy. Dai Zhen’s notion of desire perhaps comes closer to Levinas’s concept of need. However, the disparity of their conceptual formulations does not keep us from discerning their shared ethical concern for the other, the weak, marginalized, and underprivileged group of society, which provides me the very ground for a dialogical comparison between the two thinkers. Henceforth, my writing is hinged on a comprehension of their conception of desire as an articulation of human striving for what is lying beyond themselves, as a redefinition of the being or essence of humankind in relation to the transcendent which in both philosophers’ ethical thinking is translated into a sympathetic understanding of and care for the other, particularly the stranger, the widow, the orphan, the young, the weak and the like. Through the comparative study of the two thinkers’ ideas of desire, I want to argue that “desire,” which is most readily directed to human egoism and instinctive propensity in both Confucian and Western philosophical traditions, can be at once the very driving force to open us to the other beyond ourselves and an actual moral creativity to produce ethical being out of material existence.

Talent management comprises an organization’s efforts to attract, select, develop and retain high-potential employees, as well as the identification of key positions in multinational companies (Stahl et al., 2012). Taiwanese talent management differs greatly compared to western practice based on the sociocultural difference between countries (Varma & Budhwar, 2013). Many dissimilarities in the HR practices between Taiwanese and western firms can be led back to the significant alteration of individualist and collectivist perspectives and characteristics. However, many talent management differences in Taiwan as opposed to Western countries can also be connected to Confucianism and to influences of Taiwanese culture – which is unique due to Taiwan’s democratic laissez-faire market economy mixed with a pinch of Chinese characteristics. For Western companies seeking FDI in Taiwan or planning to set up a subsidy it is crucial to form a deep understanding of these differences which is essential to the firm’s hiring success. This study focuses on exploring the differences between Taiwanese and Western Talent Management approaches and draws on deeper psychological research (MBTI) to analyze cultural and psychosomatic dissimilarities with regards to behavior.

本文是關於臺灣讀經運動之研究。讀經運動始於1990年初，由台中師院王財貴教授發起，發展至今已有十多年，估計參與過之學童數超過百萬，活動遍及全臺灣各地，甚至蔓衍至世界各地的華人社群。讀經運動雖然以讀最有價值的書為訴求，在實質上是民初以來儒家發展的新階段。包括主要的推廣者王財貴，乃是知名新儒家學者牟宗三的學生，實際的讀經活動中則以儒家經典為主皆說明這是以儒家為主的運動。此論文之預設是視經典為宗教傳統的一個重要現象，儒家為華人之重要宗教傳統，它提供華人意義和作為華人之世界觀。 首先藉由歷史發展，說明讀經運動與1912年教育總長蔡元培廢止讀經，1935年和1953年等讀經問題之關聯。這些歷史說明儒家經典從被視為宗教經典，轉變為「文化」傳統的歷程，它是知識分子有心的造作，加以反宗教的潮流和時尚下完成，而政治力的介入和運用，使得儒家的發展憑添變數。其次，簡述推廣者之主要推廣歷程和理念，敘述讀經發展成社會運動的轉折、建立組織的過程以及讀經運動的現況，並且指出這些過程或現象與宗教的關聯，以及其全省分佈之狀況，接下來則證明讀經運動以儒家經典為主，而經典的定位問題與儒家之宗教性有關，最後，指出當代讀經運動的推廣者與支持者，對儒家經典的建構，以及讀經活動與社會規範、儒家的宗教定位等之關聯。 經由描述當代讀經運動的發展歷程，反映出儒家傳統如同各宗教傳統一般，有類似的特徵，包括有（一）儒家經典成為善書，推廣讀經被視為善行。（二）有著聖人和聖典。經典被人們認為必然蘊含倫理道德。（三）經典代表秩序感，有永恆和全面的知識內涵。（四）、讀經有其經驗層面等。華人社會各宗教團體或人士之投入，即在於儒家傳統乃是華人之世界觀，它提供華人意義，如同盧克曼宗教社會學意義下之隱形宗教，儒家傳統是華人宗教之底色。因此，儒家傳統於宗教研究中，有必要以別於單一傳統等相關概念加以理解，儒家傳統在華人之宗教生活中扮演重要的角色。 / This thesis is about a Confucian movement which is called “Du Ching “(讀經) in Taiwan. Du 讀 means reading literally. In actually, Du ching include reciting, memorizing, chanting etc. Du ching movement which started by a professor Wang tsai guei （王財貴）in Taichun about 1991. The movement developed to the whole Taiwan in a decade and over millions of pupils had attended it. “Reading the most valuable book” is Professor Wang’s appealing slogan though. Actually, almost all of the pupils who attend the movement use Confucian scriptures. Beside, Wang is the famous Confucian scholar Mou Tzung san’s follower. So, this movement can be seen as a Confucian movement. My assumption is Confucianism which is a religion to Chinese. As a world view to Chinese, Confucianism provides meanings. First, I will show the history of Confucian scripture’s changing in 1900s. In the history, people can find how the scriptures was shaped by Confucian intellectuals by intention from religious texts to cultural texts. The politician influence made this changing violently. Second, I describe the ideas of Professor Wang about du ching and the movement’s key process. To show how did people organize themselves to promote Confucian scripture? And what are people’s practicing about the scriptures? Lastly, I will point out the du ching movement’s promoter and supporter’s idea about Confucian scriptures is part of imaginations. The imagination is connected to the social order and people moral state. The core of the imagination is Confucius not the scriptures which some students think of. By the history what Confucian scripture met in early modern era and the du ching movement in modern Taiwan, it reflects Confucianism as well as the other religions, it has the same character. It comprises Confucian scriptures and classics as moral books, sainthood holly books, moral and order phase, as if an encyclopedia, experimental phase etc. In summary, Confucianism is the worldview of Chinese. It is the basic tone of Chinese religious life, as the sociology Thomas Luckmann said “ the invisible religion”. However, Confucianism still plays an important role in Chinese communities globally.

Second and one-and-half generation of the Vietnamese migrants is a very specific part of the Vietnamese in the Czech Republic. There are several differences between the second and the first generation, i.e. between young Vietnamese and their parents. However, they are similar in many ways. The aim of this master thesis is to discuss the situation of the second and the one-and-half generation of the Vietnamese migrants in the Czech Republic and to show some of the differences between the young generation and the generation of their parents. This work also tries to check some of the well-known claims about the young Vietnamese in the Czech Republic. The work consists of two main parts. The first part is theoretical and it is based on the literature and other scientific resources. It deals with the history of Vietnamese coming to the Czech Republic. It explains how the second generation finds itself in the Czech Republic. There were several waves of the migration and each of them is different in many ways. The work also includes the chapter about the influence on the Confucianism on the Vietnamese education. The influence of the Confucianism on the Vietnamese society can be seen until these days. The education of the Vietnamese children at Czech schools is also mentioned. School is a very important...

The aim of this thesis is to introduce and analyze not well known literary genre of mongyurok. Literary genre of mongyurok firs appeared in late 15. century on Korean peninsula. This diploma thesis is also focused on analysis of korean scholar Im Che's work called Wǒnsaeng mongyurok. For the purpose of this thesis, there is a typology of the genre mentioned above, created on the basis of seven different works of the genre, described in the first chapter. This typology was used for better analysis of the Wǒnsaeng mongyurok and for comparison of genres of mongyurok and mongjaryu sosǒl.

This research investigated the relationship between students’ approaches to second language learning and a specific personality variable. The main research instruments were two questionnaires. One was the Language Learning Orientation Questionnaire (LLOQ), which measures two orientations to language learning, Structure Orientation (SO) and Communication Orientation (CO). The other instrument was the Regulatory Focus Theory Questionnaire (RFTQ), which was extensively modified from the USdesigned Regulatory Focus Theory (RFT: Higgins, 1997) for application in the Chinese cultural background, or Confucian Heritage Cultures (CHC), of Taiwan. The study involved 360 students in four high schools in Taiwan. The quantitative data from the questionnaires were supplemented by qualitative data from interviews and non-participant classroom observations. The analysis of LLOQ results demonstrated a clear distinction between SO and CO among the participants. The results of the CHC RFTQ identified three forms of Regulatory Focus: Obligation-Adherence, Social-Security (which are conflated in standard RFT as PRE) and Goal-Achievement (a specific form of PRO). The analysis of the relationship between the LLOQ and RFTQ data indicates there is a correlation between RF and LLO.

儒醫是宋以後經過醫學文本訓練的，男性醫者的，文化認同/角色/定位。道醫、巫醫和女性醫者等其他醫者漸成為邊緣他者。儒醫宣稱比其他醫療實踐者更加深諳醫學經典、更加理性。儒醫攀附儒自居，模仿理學門戶互相攻訐，有學派之分。元代婺州朱震亨，「丹溪學派」的創始者，是明代儒醫的典範。本文將以朱震亨和「丹溪學派」為個案，一方面探討儒醫如何建構醫學身體、疾病觀念及其實踐，另一方面探討「丹溪學派」的思想和社會史。 / 第一、二、三章分別從三個角度探討元明儒醫的身體觀。首先，在強烈的「南人」認同之下，元代江浙的士人強調「南/北」身體的差異，「北醫」的療法不適合「南人」的身體，朱震亨被塑造為「南醫」的典範。其次，自劉完素以後，「火」不是日常生活中的火熱之氣，也不是推算運氣的術語，成為元明醫家對身體疾病的想像。據此，朱震亨提出「陽有餘而陰不足」的身體觀，是明代「丹溪學派」遵守的教條。第三，鬼神病因漸漸從儒醫的身體觀中淡出。道教醫學中的「傳尸勞瘵」，混雜了鬼邪和血氣病因，宋元儒醫卻劃分血氣「虛勞」和鬼邪「勞瘵」的界線。朱震亨將「勞瘵」解釋為「陰不足」病。追隨丹溪之後，虞摶病人見鬼實際上是「心神不寧」，清醫吳瑭認為「祝由科」是巫術，儒醫無法容忍鬼邪病因和儀式療法。 / 第四、五章討論儒醫多樣化的實踐。在臨床實踐中如何治療「陰不足」病，「丹溪學派」並不一致，王綸提倡的「補陰丸」在明代江浙醫者的實踐中廣受歡迎，但來自學派內部嚴厲的批評聲同時存在。明代醫家認為唐宋方書治「勞瘵」的天靈蓋「殘忍」，但紫河車卻是明代常用的治療「勞瘵」藥物。儒醫反對儀式療法，但某些驅除鬼邪的針灸療法，改頭換面依然留存在醫學實踐中，比如「秦承祖灸鬼法」。 / 第六、七章指出，從朱震亨到「丹溪學派」，是元代婺州地方士人建設宗族組織、講習理學、建構地方認同背景之下的社會史，也是蘇州城市醫者專業化、組織化的結果。元明政權更迭之後，「丹溪」弟子進入太醫院，依靠政治權威提升「丹溪」的醫學地位。1450年代以後「丹溪」成為商業書坊的暢銷本，注重師承關係的學派逐漸消解，「丹溪」成為大眾通俗的醫學入門文本作者。清代，考據醫學「丹溪」為通俗庸醫，「丹溪」不再是醫者撰寫醫書、醫療實踐的必引權威。 / This thesis aims to explain how Confucian physicians (儒醫) constructed the medical thoughts and practice. A Confucian physician is supposed to be a well-educated gentleman (儒) and a master of the medical classics. From the 12th century on, Confucian physicians gradually became a new identity of the orthodox doctors, while the Taoists, shamans, midwives and surgical practitioners all became the “others. At the same time, among the Confucian Physicians, different schools appeared. The Danxi School (丹溪學派) was a group of disciples following Zhu Zhenheng (朱震亨1282-1358) from the 14th to 15th centuries in Jiangnan (江南) . Zhu was a gentleman from Wuzhou, who was treated as an ideal model of “Confucian physicians through the whole Ming dynasty. / The first three chapters focus on the medical thoughts of Confucian phycians. Chapter One studies on the body of the “Southerners (南人). People living in the territory of Southern Song identified themselves as the “Southerners. This identity was strengthened by the unequal racial policy under the Mongol reign. It motivated the Jiangnan literati to appeal for a medical knowledge body specifically for the “Southerners, which would focus on treating the ailments caused by the “southern environment and dietary habits. Chapter Two explores the concept of “fire. In the Song dynasty, “fire is an element of the prevalent cosmological theory of “the five circulatory phases and the six seasonal influences (五運六氣) . However, in Liu Wansu (劉完素1132-1208) ’s innovative interpretation, the concept of “fire was internalized into the body structure. Zhu Zhenheng inherited this concept of bodily “fire and developed the theory of “yang is always in excess, yin is always deficient (陽有餘而陰不足) , which was later strictly followed by the Danxi School. Chapter Three investigates the disease of “laozhai (勞瘵) . According to the Taoist interpretation, the disease of “laozhai was due to the ancestor’s sin. However, Confucian physicians developed a new meaning in the context of Danxi’s “yin is deficient body. Demons were gradually excluded from the etiology of the Danxi School. / Chapter Four and Five study on the practice of Confucian physicians. The Danxi School didn’t have consensus on how to treat the “yin is deficient disease. Therefore, the therapy of “nourishing yin (滋陰) was quite differential in individual practices. However, it is certain that Confucian physicians tended to use herbs to treat patients who declared themselves suffering from demons. Religious rituals of expelling demons were excluded from their clinical practice. However, Confucian physicians didn’t refuse to use some unusual herbal remedies such as the placenta, or moxibustion that might function as Taoist rituals of expelling demons. / Chapter Six and Seven analyze the rise and fall of the Danxi School. The reason why Zhu became a powerful medical master lies not only in his medical thoughts or skills but in his social activities. He was very active in the lineage organization and local administration. In the local society, Zhu gained the power and fame as an authoritative Confucian gentleman, though he had never received any governmental position. After the death of Zhu, his disciples achieved successful careers as professional doctors in Suzhou (蘇州) . Later when the Ming Empire was established in Nanjing, most of Danxi’s disciples went into the Imperial Medical Service (太醫院) . After the 1450s, Zhu Zhenheng became a best-selling author and a symbol of the popular medicine. The popularity of his works eventually destroyed the structure of the master-disciple relationship in the Danxi School. The Danxi School gradually disappeared. In the end, because the mid-Qing physicians preferred ancient masters such as Zhang Zhongjing (張仲景 fl. 168-196) to the modern, vulgar Danxi, the Danxi School and their medical master faded away from the mainstream medicine. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 張學謙. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 197-217). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Zhang Xueqian. / 導論 --- p.1 / Chapter 一、 --- 儒醫：宋元明清醫者的身份認同 --- p.2 / Chapter 二、 --- 儒醫的理性與實踐 --- p.6 / Chapter 三、 --- 丹溪學派：醫學思想的社會史 --- p.11 / Chapter 四、 --- 研究說明 --- p.16 / Chapter 第一章 --- 元代醫學的「南/北」身體觀 --- p.18 / Chapter 一、 --- 南宋和元：「南人」認同的多層含義 --- p.18 / Chapter 二、 --- 「南/北」身體觀論述 --- p.24 / Chapter 三、 --- 製造「南醫」/「北醫」 --- p.32 / Chapter 四、 --- 結論 --- p.38 / Chapter 第二章 --- 丹溪學派的口號：「陽有餘而陰不足」的身體觀 --- p.40 / Chapter 一、 --- 五運六氣與宋人的身體觀 --- p.40 / Chapter 二、 --- 內丹對醫學身體觀的影響 --- p.46 / Chapter 三、 --- 朱震亨的相火論 --- p.50 / Chapter 四、 --- 結論 --- p.59 / Chapter 第三章 --- 宋明儒醫的「理性化」：以「勞瘵」為中心 --- p.60 / Chapter 一、 --- 《道藏》文本中「勞瘵」的界定 --- p.62 / Chapter 二、 --- 儒醫文本中「勞瘵」的界定 --- p.68 / Chapter 三、 --- 儒醫「勞瘵」與明代社會身體 --- p.73 / Chapter 四、 --- 明代儒醫對「祝由」的困惑 --- p.77 / Chapter 五、 --- 結論 --- p.85 / Chapter 第四章 --- 「陰虛」病與療法 --- p.87 / Chapter 一、 --- 丹溪「陰虛」病及療法 --- p.87 / Chapter 二、 --- 補陰丸與人參之爭 --- p.93 / Chapter 三、 --- 薛己、趙獻可：從補陰血到補陰精 --- p.99 / Chapter 四、 --- 結論 --- p.103 / Chapter 第五章 --- 儒醫的實踐 --- p.105 / Chapter 一、 --- 道醫「追蟲」儀式 --- p.105 / Chapter 二、 --- 儒醫勞瘵療法 --- p.108 / Chapter 三、 --- 天靈蓋與紫河車在明代醫學中的不同遭遇 --- p.113 / Chapter 四、 --- 從「秦承祖灸鬼法」到「灸鬼哭穴」 --- p.121 / Chapter 五、 --- 結論 --- p.125 / Chapter 第六章 --- 從朱震亨到「丹溪學派」的社會史 --- p.126 / Chapter 一、 --- 朱震亨的出身與赤岸朱氏宗族的建構 --- p.129 / Chapter 二、 --- 「儒醫」朱震亨與地方社會 --- p.136 / Chapter （一） --- 朱震亨之行醫 --- p.137 / Chapter （二） --- 朱震亨之醫療產業 --- p.140 / Chapter （三） --- 朱震亨在地方社會的角色 --- p.142 / Chapter 三、 --- 元代婺州的「丹溪」門徒 --- p.147 / Chapter （一） --- 地方醫療資源與組織 --- p.147 / Chapter （二） --- 婺州地方士族的網絡 --- p.151 / Chapter 四、 --- 元末蘇州的「丹溪」門徒 --- p.155 / Chapter 五、 --- 明代太醫院的「丹溪」門徒（1368-1450） --- p.162 / Chapter 六、 --- 結論： --- p.166 / Chapter 第七章 --- 「丹溪」的大眾化與清代醫學的轉折 --- p.167 / Chapter 一、 --- 「丹溪」文本的製造與流傳 --- p.168 / Chapter （一） --- 「丹溪」文本的製造 --- p.168 / Chapter （二） --- 「丹溪」文本的印刷與晚明私人的商業書坊 --- p.178 / Chapter 二、 --- 「丹溪」權威的下降 --- p.183 / Chapter （一） --- 明清醫者對「南/北」身體觀、療法的不同意見 --- p.184 / Chapter （二） --- 「陰不足」到「命門火衰」 --- p.186 / Chapter （三） --- 考據醫學之批評「丹溪」 --- p.188 / Chapter 三、 --- 結論 --- p.192 / 結論 --- p.193 / 參考書目 --- p.197 / Chapter 一、 --- 一手文獻 --- p.197 / Chapter (一) --- 醫書 --- p.197 / Chapter (二) --- 正史 --- p.200 / Chapter (三) --- 文集 --- p.201 / Chapter (四) --- 地方志和家譜 --- p.203 / Chapter (五) --- 筆記和其他： --- p.204 / Chapter 二、 --- 工具書： --- p.206 / Chapter 三、 --- 近人研究： --- p.207 / Chapter (一) --- 中文專書 --- p.207 / Chapter (二) --- 英文專書 --- p.209 / Chapter (三) --- 中文論文 --- p.212 / Chapter (四) --- 英文論文 --- p.214

文化的差異對於管理的成效有很重要的影響，領導者居組織的中心地位，對於組織的成敗更責無旁貸。本論文屬於中國式管理的一部份，重點即是在探討中國文化中最具影養力的儒､道兩家哲學思想中所展現之理想領導型態。文分四章：第一章闡釋文化對管理之重要性，第二章與第三章分別就儒､道兩家的修養方式､人格特性､理想領導型態及政治理想進行闡釋。結論部份對儒､道兩家的思想作一比較，並對後續研究者做建議。本文研究結果指出儒家理想之領導型態，是以『正名』為基礎而發展出之『德治』與『禮治』之領導原則。道家理想之領導型態是『無為』，而其要旨則在『嗇』這個觀念。

This thesis aims at clarifying the very basic characteristics of Wu Ze Tian&rsquo / s reign and her utilization of religious and symbolic propaganda for legitimizing her authority. Wu Ze Tian is the only female emperor of China&rsquo / s long dynastic history who founded her own dynasty, Zhou dynasty after overthrowing the Tang dynasty in 690. The political ideal presented by Confucianism, which is the traditional state doctrine of the imperial China, refuses female participation to political arena and identifies the emperor as the Son of Heaven. In order to overcome the Confucian obstacle, Wu Ze Tian referred to the symbols and rituals of the antiquity, highly appraised by the Confucians, which enabled her participation to the political sphere. Moreover, for legitimizing herself as a female ruler, she utilized the Buddhist scholarship and concepts as tools of political propaganda. It was also a matter of fact that due to the northwestern nomadic influence on the society, female rulership was not conceived to be impossible in the Tang dynasty, as it was in the previous dynasties. Benefitting from this sociopolitical atmosphere, Wu Ze Tian occupied the throne first as the empress and later as the empress dowager for almost 35 years and at last ruled over the whole Chinese soil as the female emperor of the Zhou dynasty for 15 years. Wu Ze Tian proved herself as a capable ruler under whose dominion the whole country reached its broadest borders and the economy flourished considerably. Not only owing to the power of her political propaganda but also mostly because of her talent in rulership and her social and political reforms, Wu Ze Tian is one the most important Chinese rulers who left a remarkable influence on the governmental tradition of China.

This Master’s degree thesis analyses the generational cleavage present in the South Korean electorate, according to the results of the 18th presidential election that took place in December 2012. The focus of the thesis is on the changes of political ideologies and the generational change within the past decade, since the shift within electorate’s political orientations has exposed the slowly emerging generational cleavage. The object of the thesis is to find out whether there really is a generational cleavage within the Korean electorate and if so, what are the main reasons behind it. The object is being pursued by using descriptive analysis of primary and secondary sources and an in-depth interview with open questions. / Šis magistro laipsnio baigiamsis darbas tiria kartų skirtį Pietų Korėjos respublikos visuomenėje pagal 2012 m. gruodžio mėnesį įvykusių aštuonioliktųjų prezidento rinkimų rezultatus. Pagrindinis dėmesys yra telkiamas politinių ideologijų pokyčius ir kartų kaitą praėjusiame dešimtmetyje, kadangi elektorato politinių ideologijų pokytis išryškino pamažu atsirandančią kartų skirtį. Pasitelkiant aprašomąją pirminių bei antrinių šaltinių analizę bei giluminio interviu metodą atviro tipo klausimais siekamas darbo tikslas – išsiaiškinti ar Korėjos elektorate tikrai pasireiškia kartų skirties fenomenas ir jeigu taip, kokios yra jo priežastys.