The meaning of this work is an explanation of Heideggers notion of the truth from the early fundamental ontology, demonstration of its limits and the interpretation of its intensification in the concept of the truth from the texts Vom Wessen der Wahrheit and Platons lehre von der Wahrheit. The explanation of the truth of being from the fundamental ontology is primarely lead by the regard on the distinction between handy being and the being that just occurs and their respective modifications of understanding: handling and gazing. The explanation of Heideggers notion of the truth from the early thirties should refer to deeper level of research, where the basic distinction of being and understanding not yet appears. On this deeper degree finds Heidegger the notion of the truth as the exposure to the being in the openness of relating. This conception of the truth should be introduced as an avoidance of the problematic dualism in the fundamental ontology and as a deeper point of view, in which the truth is not derived from the understanding of existence, but from the ek-sistential exposure to the being, which let itself to be led by it.

理解他人的意圖，指的是理解他人的行為背後蘊含著一個希望達成的具體目標，是嬰兒社會認知發展中一項重要的基礎能力，而此能力的發展應具有跨文化一致性。然而，過去國內外研究結果顯示，台灣與西方嬰兒透過非語言線索理解他人溝通意圖的能力有明顯的落差。因此，本研究為了瞭解台灣嬰兒理解非語言線索的溝通意圖之能力，並找出可能導致上述不同研究結果的作業差異原因，將藉由兩項實驗來探討此議題。實驗一以藏物遊戲為實驗派典，觀察14與18個月的台灣嬰兒，在「眼神注視」、「手指指示」及「意圖性語音」三種非語言線索情境中，是否可藉由對線索溝通意圖的理解而找出隱藏的意圖目標物。結果發現14個月的台灣嬰兒，可理解他人「手指指示」線索的溝通意圖，但無法理解「眼神注視」與「意圖性語音」線索的溝通意圖，而18個月的台灣嬰兒則是可理解他人「眼神注視」線索的溝通意圖，但卻無法理解「手指指示」與「意圖性語音」線索的溝通意圖。為了排除藏物容器設計可能造成的干擾因素，實驗二調整了藏物容器裝置，以同樣的實驗方式觀察台灣嬰兒理解他人非語言線索溝通意圖的能力。結果發現，14個月的台灣嬰兒仍只能藉由「手指指示」線索理解他人的溝通意圖，但18個月的台灣嬰兒則已可透過「眼神注視」、「手指指示」及「意圖性語音」三種非語言線索理解他人的溝通意圖。此結果說明，台灣與西方嬰兒透過非語言線索理解他人溝通意圖的能力大致相同，即嬰兒理解他人溝通意圖的能力確實具有跨文化一致性。 / Understanding the intents of others, to understand the existence of specific goals that people wish to achieve from their behaviors, is one of important basic abilities in the social cognitive development of an infant. The developmental time frames of such ability should be the same across cultures. However, previous domestic and overseas studies proposed that the abilities of infants to understand the communicative intents of others through nonverbal cues are different between Taiwanese and western cultures. Hence, in this study, two controlled experiments were conducted to explore the abilities of Taiwanese infants to understand the communicative intents of others through nonverbal cues and the factors of the tasks that may cause different results between domestic and overseas studies. In the first experiment, an experimenter used the cues of gazing, pointing, and intentional vocalization in a hiding-game task to examine whether fourteen- and eighteen-month-old Taiwanese infants could infer communicative intents expressed in the three nonverbal cues and find the hidden objects. Results showed that 14-month-old Taiwanese infants could only follow the cue of pointing to find the hidden objects, but not gazing or intentional vocalization. And 18-month-old Taiwanese infants could find the hidden objects by following only the cue of gazing. To exclude the possible interferences of the target containers, the experimenter used the same procedures and settings in the second experiment as the first one, but modified the containers to clarify the hiding-game task. Results showed that 14-month-old Taiwanese infants could still follow only the cue of pointing to find the hidden object, but 18-month-old Taiwanese infants successfully followed all three types of cues. Based on these findings, the abilities of infants to understand others’ communicative intents by following nonverbal cues are the same in Taiwanese and western cultures. That is, the developmental time frames of the abilities of infants to understand the communicative intents through nonverbal cues are the same across different cultures.