"If it sounds good, it is good." - Duke Ellington "Like music, a work acquires its value only through the love it manifests." - Eileen Gray "...but in the mud and scum of things There alway, alway something sings." - R.W. Emerson / Master of Architecture

王賜惠. / "2003年5月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 86-89). / 附中英文摘要. / "2003 nian 5 yue". / Wang Cihui. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 86-89). / Fu Zhong Ying wen zhai yao. / 導論：本論文的寫作目的與方法問題 --- p.1 / Chapter (A) --- 本論文的寫作目的 --- p.1 / Chapter (B) --- 文的方法 --- p.1 / Chapter (C) --- 用的形而上學槪念架構 --- p.3 / Chapter 第I章： --- 從形而上學看世界的本然面目 --- p.5 / Chapter (一） --- 田立克的觀點：田立克的本體論 / Chapter (A) --- 存在結構的第一層：自我與世界 --- p.6 / Chapter (B) --- 存在結構的第二層：三對極性 --- p.9 / 小結 --- p.11 / Chapter (二） --- 唯識宗的觀點：唯識宗的本體論 / Chapter (A) --- 現象界的虛假性 --- p.13 / Chapter (B) --- 從假現象到真實的本體-阿賴耶識 --- p.15 / 小結 --- p.21 / Chapter (三） --- 田立克與唯識宗本體論之相似性 / Chapter (A) --- 自我意識與阿賴耶識的相似性 --- p.22 / Chapter (B) --- 存在狀態的相似性 --- p.23 / Chapter (C) --- 價値意義的相似性 --- p.23 / Chapter 第II章： --- 罪惡世界的形上根源 --- p.24 / Chapter (一） --- 田立克的觀點：「自我意識」的覺醒 / Chapter (A) --- 本體界的「非存在」性 --- p.24 / Chapter (B) --- 「自我意識」的覺醒 --- p.26 / Chapter (C) --- 從「自我意識」的覺醒到「自我凸顯」的慾求 --- p.28 / Chapter (D) --- 從焦慮到自我肯定 --- p.29 / Chapter (E) --- 從焦虜到自我凸顯 --- p.32 / 小結 --- p.35 / Chapter (二） --- 唯識宗的觀點：「末那識」的執我慾求 / Chapter (A) --- 「末那識」的執著本性 --- p.37 / Chapter (B) --- 「末那識」的執著對象和目的(所緣) --- p.39 / Chapter (C) --- 「末那識」的依靠對象(所依) --- p.41 / Chapter (D) --- 「末那識」執我的後果 --- p.42 / Chapter (E) --- 「實我」的哲學意涵 --- p.44 / 小結 --- p.47 / Chapter (三） --- 「自我意識」與「末那識」之相似性 --- p.49 / Chapter (A) --- 「自我」本質的相似性 --- p.49 / Chapter (B) --- 「自我」慾求的相似性 --- p.49 / Chapter (C) --- 「自我」慾求在後果上的相似性 --- p.50 / Chapter 第III章： --- 罪惡世界的本質 --- p.51 / Chapter (一） --- 田立克的觀點：割離的實存界 / Chapter (A) --- 本體世界的瓦解 --- p.53 / Chapter (B) --- 實存界中範疇的割離 --- p.57 / Chapter (C) --- 三種象徵「割離」的人性表現一不信、狂妄、邪慾 --- p.58 / 小結 --- p.61 / Chapter (二） --- 唯識宗的觀點：虛妄分別的世界 / Chapter (A) --- 六識如何變現境相 --- p.63 / Chapter (B) --- 從六境的呈現到諸煩惱的出現 --- p.64 / Chapter (C) --- 虛妄分別世界的本質 --- p.67 / Chapter (D) --- 由虛妄分別世界到生死輪迴的苦果 --- p.71 / 小結 --- p.73 / Chapter (三) --- 割離的實存界虛妄分別界之相似性 --- p.74 / Chapter (A) --- 性質之相似性 --- p.74 / Chapter (B) --- 結構之相似性 --- p.74 / Chapter (C) --- 理路之相似性 --- p.75 / 結論 --- p.76 / 附論：宗教對話的意義和重要性 --- p.80 / Chapter (A) --- 宗教對話的重要性 --- p.80 / Chapter (B) --- 宗教對話的態度問題 --- p.81 / Chapter (C) --- 本論文在「宗教對話」上的價値意義 --- p.83 / 參考文獻 --- p.86

Reinsurance contract as a contract of uberrimae fidei, in contrast to ordinary commercial contracts, attracts a duty of utmost good faith requiring both parties to exercise their best effort and endeavor to help each other to make an informed decision and perform the contract concluded thereon without any dishonesty or deceit. There are various forms of reinsurance which adopt different ceding methods and have specific characters in the placing progress. The unique placing process in London subscription market of such complex and complicated reinsurance contracts by specialist brokers has to certain degree modified the operation of the doctrine of utmost good faith in reinsurance context. Moreover, from partial codification by the MIA 1906 to significant changed by Insurance Act 2015, it is fair to that the doctrine of utmost good faith has experienced one hundred years long revolution. The courts have taken many opportunities to structure the doctrine, establish rules of the tests, confine the scope and clarify remedies for qualifying breach. Such development of the doctrine itself has important affect upon its operation in reinsurance context too. Modification of the doctrine in reinsurance occurs due to several reasons. First, the special placing process in London subscription market affects the formation procedure of reinsurance contracts, consequently reshapes operation of the doctrine. Secondly, the characters of reinsurance contracts distinguished from underlying insurance would have some impact on operation of the doctrine in reinsurance context. In addition, other significant common law rules such as the principle of waiver, which is in extensive use in the reinsurance market practice, will also modify the operation of the doctrine in reinsurance context. Moreover, evolution of the duty itself, from an absolutely strict duty to a duty only requiring fair presentation, and a proposal of a new proportionate regime of remedies brings potential problems of its operation in reinsurance context. Consequently, notwithstanding there has been a long history of the doctrine and clarification of many aspects of the doctrine comes from a reinsurance cases, difficulties and problems still exist in operating such duty smoothly and directly in reinsurance like in direct insurance context. Such problems extend to every specific aspect of operation of the duty in reinsurance context, from the formation to performance, and then remedies for qualifying breach of the duty in claim stage.

The topic of aid-for-trade, listed in the Hong Kong WTO Ministerial Conference at February of 2006, becomes another important subject in the Trade and Development. It is in extensive range, but not an all-brand-new concept. This paper will not address all aid-for-trade plans, and will be only aimed at the supply problem of public goods reducing trade cost. This paper mainly adopts Ricardo¡¦s model, and plans to carry out the analysis of models in three stages. In the first stage, there are only one donor and one receiver. Given the existence of trading cost, we analyze how the donor voluntarily offer the aid-for-trade and its effect on welfare. In the second stage, the model is extended to a three-country case: one receiver and two donors. It is found that the supply of aid-for-trade is below the socially optimal level.. In the last stage, the model is further extended to a four-country case: two donors and two receivers. However, to the aid-for-trade is distributed by an international organization rather by the donors directly. Hence, we will discuss whether the involvement of the international organization contributes to solving the problem of insufficient suply of public goods. Inferring a conclusion from the models mentioned above, we know that¡G (1) In the bilateral trade model, the donor would voluntarily offer aid-for-trade at the socially optimal level. (2) In the three-country model,, the aid aimed at reducing the trade cost will benefit all trading partners and aid-for-trade becomes a public goods no matter whether the dornors are endowed with the same amount of factors or not.Given that both donors offer aid-for-trade simultaneously, the amount of aid-for-trade offered is proportional to the amount of factor endowed. As long as aid-for-trade becomes a public goods, the free-riding behavior will prevent the supply of aid-for-trade from the efficient level. (3) In the four-country mode, we discuss two aid-distributing mechanisms and draw the conclusion: if the international organization gets involved, and the donors consult the offer of aid-for-trade with each other and assign the burden in accordance with the proportion of factor endowment, the problem of insufficient supply of aid-for-trade will be solved.

The main purpose of this study was to develop Inventory of Concepts of Good Death to explore the concepts of good death and the relationships among fear of death and concepts of good death in adolescents. This study used Inventory of Concepts of Good Death and The Multidimensional Fear of Death Scale to investigate the Junior high school students within the Taipei and Kaohsiung County , 600 copies of the questionnaire were distributed to the subjects who were chosen. 495 of the 600 subjects were available.The data gathered from questuonnaires were analyzed by statistical methods such as descriptive analysis, t-test, one-way ANOVA, point-biserial correlation, Pearson¡¦s correlation and interaction regression analysis.The main findings in this study were as follows: The concepts of good death included Physical, Perceptive, Affective, Spiritual and Socie-Cultural levels. Adolescents¡¦ fear of death and concepts of good death were up to the median. They showed the highest fear of death on Fear for Significant Others, and the best concepts of good death on Spiritual level. Adolescents who were females, personal religion was Chinese or western religious belief, parental religion was Chinese religious belief, being aware of good physical mental condition held better concepts of good death. Adolescents who talked about death publicly at home, had experienced the death of pets, were exposed to impressive death experience through the mass media like broadcasting and TV, have more death-relevant experience and held better concepts of good death. The fear of death in adolescents was higher and the concepts of good death were better. The fear of death could predict the concepts of good death when adolescents had less death-relevant experience. Based on the findings, some suggestions were proposed for teachers, counselor, parents, school, educational authorities and future studies.

Thesis (Ph. L.)--Catholic University of America, 2008. / Includes bibliographical references (leaves 76-79).

Empirical and textual analyses of development issues seem to suggest that the fundamental flaw in the early initiatives1 of Africa’s leadership to address the socio-economic problems of the continent was embedded in neo-liberal inspired economic reductionist approach to development. This approach is premised on the ‘econo-mythical invocation that if the economics are right everything else would fall into place’ (Cernea 1994:07). An economic reductionist approach to Africa’s development is inadequate. Cultural, sociological, psychological, political and administrative factors are also important dimensions of development that merit substantial consideration in the quest for the solution of the socio-economic problems besetting the African continent. For development to be sustainable a multi-disciplinary approach is required. In this article the political administrative dimension of development with specific reference to good governance in the New Partnership for Africa’s Development (NEPAD) is, from a conceptual perspective, examined.

This thesis deals with the problem of evil in Islamic theology, and, in particular, tries to examine the concept of al-qabih in al-Qadi 'Abd al-Jabbar al-Hamadhanis thought. This study is based on the fact that Islam, like other monotheist religions, considers the presence of evil in the world as a grave difficulty, a situation which has resulted in much dispute among the mutakallimin. For 'Abd al-Jabbar, the problem of evil is discussed in the framework of the concept of divine justice. According to this formulation, God does nothing except the good, as he must do the obligatory (al-wajib), will not devote himself to anything except for the sake of goodness, and never desires to do anything repulsive but only chooses wisdom and righteousness. Thus, 'Abd al-Jabbar's discussion of the problem of evil is an effort aimed at defending God's justice and omnipotence in a world marred by the presence of evil. This is significant, since divine justice (al-'adl), together with divine unity (al-tawhid), constitutes the most important characteristic of Mu'tazilism, a characteristic by virtue of which the Mu'tazilites claimed for themselves the title of ahl al-'adi wa al-tawhid, the adherents of divine justice and unity.

Catholic schools in Australia, which educate about twenty per cent of the Australian school-going population, are private-sector schools. As such, they are substantially funded by a combination of grants from State and Commonwealth sources but have chosen to compensate for shortfalls in their operational expenses by charging fees. Successive Australian governments have for the past quarter of a century provided largely bipartisan support for the public funding of Catholic schools in Australia, yet the policy contexts in which this support has been given vary markedly. Prior to that, Catholic and other denominational schools were largely unfunded by the state, resulting in the near collapse of most non- Catholic denominational schools, when the Australian state entered the schools provision sphere in the last quarter of the nineteenth century. Catholic schools survived and prospered during the ensuing century largely by importing many thousands of teaching religious, principally from Ireland, but the strain began to show after the Second World War, when Australia embarked on a major expansion of its immigration program, and religious vocations from Ireland and elsewhere began to decline. The Australian Labor Party, for all kinds of socio-cultural reasons the major representative at the time of Catholic political interests, but split on the issue of state-aid, was keen to rebuild party unity and saw the public funding of non-government schools as the key to creating a dual system of education to meet Australia's schooling needs. It succeeded in doing this and in transporting itself to government by the pragmatic overcoming of the split and through a commitment to funding all Australian schools on a needs basis. Since the mid-seventies non-government schools have been the beneficiaries of a general resolution to the state-aid debate that has seen relatively little difference between both sides of politics on schools-funding matters and which has kept state-aid off the agenda of hitherto intractable political problems. However, recent trends in funding policy, vigorously driven by the Commonwealth Coalition government after 1996, with its pursuit of market-oriented policies in key social and economic areas, have fuelled the rapid deregulation of the Australian educational environment, starting with the rationalising of funds for government and non-government schools. At the forefront of such change, Catholic schools were regarded by the former Commonwealth Education Minister, Dr Kemp, as models of the future provision of Australian schooling, and as an example of the mutual obligation of the public and private sectors in relation to the provision of essential social goods and services. Catholic Education in Australia must therefore serve two political masters for quite distinctive and different reasons, viz. the Common or Public Good on the one hand, and the notion of parental or private choice on the other. The notion of the Common Good is the most central and fundamental element in Catholic Social Teaching, adjuring Roman Catholics to move beyond a morality that is purely personal to include the social and structural dimensions of public life. Will it be possible for Catholic Education to reconcile these two evidently mutually exclusive principles, while striving to meet its own commitments to bridging the gap between funding and costs with fees in the additional context of maintaining its mission to make its schools accessible to all Catholics? Thus, Catholic schools in Australia find themselves a century or so after the cessation of state aid, and twenty-five years after its recommencement, at yet another crossroads, with a multiplicity of new factors to consider in terms of funding policy. This thesis researches one way in which this multiplicity of apparently contradictory and mutually exclusive imperatives may agreeably be met in order to ensure the long-term viability of Catholic schools in Australia. It does so by investigating the proposal of the late Mr George Berkeley, a former Director- General of Education in Queensland, in his report on non-government schools in the Australian Capital Territory, which reads as follows: In the longer term consideration needs to be given to some breaking down of the current dual system of government and non-government schools, and to the possible integration of non-government schools (particularly those serving similar populations as government schools) with government schools while still allowing the non-government schools to retain the important aspects of their special character. (Report to the Minister for Education and Training on Needs Based Funding for ACT Non-Government Schools, 1992) The fact that virtually no consideration was given to this proposal, and that the Working Party set up to consider the Berkeley Report unreservedly agreed on all of Berkeley's other proposals, highlights two important anomalies that inhibit the development of state-aid policy in Australia, and which George Berkeley by his own admission was seeking to rectify once and for all. The first is to do with the enormously bifurcated (in terms of source) complexity of the schools-funding arrangement in Australia, in which the States provide most of the funding for government schools, and the Commonwealth most of the funding for non-government schools, thus making comparability of figures slippery and a cause for confusion and potential misinterpretation and division by government and non-government school lobbies alike. The second, connected with the first, derives from Berkeley's eagerness as a practising Catholic and a Director-General of Queensland Education to remove inter-sectoral disputes, and the potential for them especially before elections to become standard occurrences in the political and electioneering landscape of Australia. While it could be argued that Berkeley stepped outside his terms of reference in bringing down his Report, his recommendation, particularly in relation to such a senior and experienced educational administrator to consider the integration model of schools, now well-established in New Zealand, could not be dismissed as easily as it had been by the working party set up to receive his Report and comment on it. Accordingly, as part of the research reported here, I travelled to New Zealand to examine in detail the conditions under which non-government schools in general and Roman Catholic schools in particular had been brought into the public sector in 1975 under a special agreement covered by an Act of Integration, which, among other things, protected the special character of each school, and to assess how that arrangement had worked. From this core of information, I developed a series of categories of description, both positive as well as negative, in relation to responses to integrated schools that were put to a variety of persons critically influential in the schools-funding debate in Australia. Whereas initially there had been little or no interest, or otherwise hostility, engendered by the very idea of opening up discussion on a new mode of funding schools in Australia, this new approach, validated by the phenomenographic research method, was able to generate a considerable body of reason and opinion, initially in relation to why participants were so opposed to the idea of integration. Such a strategy enabled me to address through the subdiscipline of Policy Sociology some of the deepest and most heartfelt misgivings of participants in relation to the integration proposal and, in addressing each one of them, to arrive at a series of proposals which would satisfy and eliminate such misgivings, should the general consensus about current ways of funding school education in Australia collapse or in some other way be found to be deficient. The opportunity or danger of such a thing happening has emerged through dramatic recent changes to the mechanism of funding government and non-government schools by the Commonwealth government, called the Enrolment Benchmark Adjustment or EBA, and which in effect has introduced an opportunity-cost factor to rationalise and follow the steady stream of school students away from the government and into the private sector. Additionally, the Commonwealth Coalition government has changed the basis of Commonwealth needs-based funding of non-government schools to exclude private resources as a basis of funding, thus advantaging a category of elite schools hitherto ineligible to receive substantial public subsidies. Meanwhile Australian private schools, an increasing percentage of them new non-Catholic providers, now educate more than thirty percent of Australians as opposed to twenty percent a decade ago, fewer Catholics than ever before attend Catholic schools, and State governments, such as New South Wales, committed to preserving the quality of government schools, which are a ‘States’ right constitutionally, have cut their proportion of subsidies to the wealthier non-government schools in an act of evident retaliation. This development points to the reopening of the state-aid debate, the collapse of a bipartisan schools funding policy, and the need to review the assumptions on which state-aid to Catholic schools, at the very least, was commenced a quarter century ago. As a resolution to this problem, this thesis argues for the incorporation of Catholic systemic schools into an expanded and deregulated Australian educational public sector, as in New Zealand, and addresses in detail, some of the political and constitutional difficulties in doing so.

Thesis (M.A.)--Catholic Theological Union of Chicago, 1989. / Vita. Includes bibliographical references (leaves 127-139).