University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

本文以賓組的卜旬卜辭作為論題。先就卜辭的字體與句式兩部份做分類與整理，接著討論其驗辭的內容與所載貞人之關係，最後綜合討論以上成果。 　　第一章「緒論」說明研究動機與方法，以及目前學者和卜辭字體類型相關及卜旬卜辭驗辭內容相關的研究成果。第二章整理賓組卜旬卜辭的句式與字體，並嘗試透過整理成果來回應前輩學者的分期之說。第三章至第四章討論賓組卜旬卜辭的驗辭內容，並與字體整理成果對照研究。第五章主要整理於賓組中曾參與卜旬貞問的貞人，並觀察與之配合的字體類型，藉此排列出貞人間的相對時序。第六章則概述前述四章的研究成果，並說明本文透過賓組卜旬卜辭研究所得的結論。 / The purpose of this thesis is to study the content of Oracle Bone Script, constrained in Bu-Xun(卜旬),the record of the ancient psychic augury every half-decade, of Collection Bin(賓組). We carefully assorted all the pieces available by its ways of writing and its exterior forms in this range. Later, we present the connection between Zen-Ren(貞人) the ancient official psychics and Yen-Tzu(驗辭) of certain augury of Bu-Xun of Oracle Bone Scripts which note whether the prediction was found to be true or false. In chapter one we explain the research methods used and the context of the study. In the second chapter, text of Bu-Xun in the Oracle Bone Scripts assorted by its form and font will respond to predecessors’ assortments which have been a controversy between the researchers. In chapter three and four we further study the retained Yen-Tzu, the proven and disproven notes engraved on, of the text on Bu-Xun in Collection Bin, and then figuring out the correlation between the content of it and our assortment. In the fifth chapter, in the study of known psychics, we further discover a new chronological order by pointing out the relations between the specific font and the names of these official psychics The final chapter summarizes the four chapters above, and concluded the result of our research on Bu-xun Oracle Bone scripts in the large Collection Bin and explained how this study develop the field of research.

自十八世紀工業革命發生後，西方社會產生了急遽的變化。新的生產方式必需要有新知識與新技術的人才加以配合，這也使得西方的人才培育有了新的發展方向，職業教育(Vocational Education)即是因應此種環境下所產生的教育體制。 十九世紀中葉後，中國在內外交侵的情況下，社會經濟文化等各方面也開始了一連串的變動，新的觀念不斷衝擊著傳統中國，舊有的教育制度受到抨擊，新的人才觀念因應而起，實業教育也在一連串的改革變動中被帶進中國來。實業教育的推展主要目標在使中國經濟得到發展，國家得以因此富強，但此套制度的推行後卻發現整體社會經濟並未隨之發展，反而出現人才不能為社會所用的窘境，以教育作為社會引導的理想顯然未能實現。在實業教育倍受檢討的過程中，開始有知識分子提出職業教育的理念，認為教育推行應該要符合社會現狀，個人生計滿足後社會經濟才得以發展。從實業教育轉化為職業教育代表著知識分子對於教育與社會發展關係已有不同看法。本文藉由晚清實業觀念與實業教育思想的提出，藉以瞭解近代中國對於社會經濟觀念的轉變；同時也藉由實業學堂的設置及畢業生出路情形，對於教育與社會發展之間的關係進行討論，並以日本實業教育發展做為參酌，將兩者關係進行更深入的了解。 / After the Industrial Revolution occurred in 18th Century, western society had been changed abruptly. New manufacture mechanism required new knowledge and new techniques cooperated. It conducted the western countries a new direction of talent cultivation. After the middle period of 19th century, China suffered from the upheaval caused by both homeland and foreign countries. The late empire was impelled to begin a series of alteration. Meanwhile, as the influences of western ideology, the traditional education system was getting criticism. The society needed all kinds of talents, therefore, the industrial education was conducted to improve the occasion. The intellectuals relied on the developing of industrial education to save empire, not only for the heavy industry but also the light one, thus the economics of the country could be improved. But the results fell short of expectations. Many graduates of industrial schools could not find jobs and also the economics did not have bettered. The ideal that the new educational system implemented in order to elevate the development of country economics was disillusioned. In this situation, some intellectuals changed their avocation from industrial education to vocational education, which emphasizes the importance of the consistency between educational practice and social demands. And the country economics would grow up after the people could satisfy their livelihood. Because of the transition from industrial education to vocational education, it represented the Chinese intellectuals had had different mind on the relationship between the development of modern society and education implement.

University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

「中華禪法鼓宗」的創辦人聖嚴法師，以宏揚及復興漢傳禪佛教為使命與責任，為中國禪宗兩大法脈臨濟宗與曹洞宗之傳承者，將中國禪法傳播至美洲、歐洲、亞洲及世界各地，被譽為當代重要之國際級中國禪師。 其所教導之禪修體系及方法，因應現代人的需要已不同於傳統禪修方法。主要呈現在兩個方面上：一方面於禪堂正式教導之禪修方法有所轉變，如話頭禪與默照禪兩種禪法合流傳授、分階段及分次第以達頓悟之禪修體系；另一方面以適應現代人容易接受之語言、文字及方法轉化傳統之禪修方法，將之生活化，成為可以利益世人之方法與教導，如「心靈環保」、「心五四」及「心六倫」等社會運動。(取「新」與「心」之諧音) 聖嚴法師晚年因未能見到漢傳禪佛教之快速復興，為期勉僧俗四眾弟子宏揚漢傳禪佛教，以之利益世間大眾。因此，以其畢生所學及所教授之禪佛教，整理出明確之淵源、內容、方法與實踐，於2005年正式創立「中華禪法鼓宗」。這在禪宗史上有著劃時代的意義，實具研究探討之價值。 本論文以「中華禪法鼓宗」的禪修教育為主軸，探討其所創設禪修教育體系之歷史背景、禪修教育方法演進、禪修方法內容、組織體系、推廣活動、及因應現代社會之禪修教育方式轉變等相關問題。主要之研究方法為文獻蒐集與探討分析，並進行人物之訪談與田野調查。 研究結論為聖嚴法師會通「話頭禪」與「默照禪」，建立「頓中開漸」的禪修方法，將禪修過程與層次開出次第，將古代禪法靈活運用、現代化詮釋，融入現代人的日常生活中。中華禪法鼓宗的禪修教育內容及方法豐富、完整而全面，並呼應現代社會需要。目前法鼓山的禪修推廣組織健全，禪修活動課程分次第架構完整，致力將佛法、禪法實用化，讓現代人能得到佛法及禪法的利益。另檢視法鼓宗之立宗要件具足，有其歷史必然性，在聖嚴法師禪師捨報後，仍可理解「中華禪法鼓宗」的運作原則與其歷史重要性。 / Venerable Master Sheng Yen, the founder of the “Dharma Drum Lineage of Chan Buddhism”, had committed himself to transmit and promote the revival of Chan Buddhism as his life’s mission and responsibility. By inheriting both mainstream Chan lineages, the Caodong and Linji lineages, he redefined the Chinese Chan meditation and introduced it to the Americans, Europe, and Asians, as the first Chinese Chan master in the western world. His teaching of meditation, responded to the needs of modern people. This thesis will investigate his way of incorporating and transforming traditional Chan into a systematic education for contemporary followers. First, I will introduce the official teachings in his meditation hall, including how he integrated two methods of Huatou and Silent Illumination in terms of dividing the courses of Chan practice into sequential stages. Moreover, he simplified and assimilated traditional Chan language into more friendly modern vocabularies in spreading his meditation method to modern-day people and provided it in more adaptable way. Consequently, he proposed a series of social movements to internalize Chan practice into daily life. These campaigns include Spiritual Engagement (literally, Protecting the Spiritual Environment), the New May Fourth Movement (here, “New” is pronounced as “mind” in Mandarin in signifying the Spiritual Renaissance ), and the New Six Ethics enlarging the Five Confucius Ethics from socio-family relation to spiritual cultivation. Master Sheng Yen had completed his meditation education system in his very late days, leaving relatively uncertainty and creativity to his disciples. This explains the reason for him to initiate the Dharma Drum lineage in 2005. To put the responsibility on his monastic and lay followers of spreading Chinese Chan Buddhism to benefit people in the world, Master Sheng Yen integrated his lifelong learning and teaching Chan Buddhism experiences into a new Lineage of Chan Buddhism. This thesis will discuss the origin, contents, methods and practice of the “Dharma Drum Lineage of Chan Buddhism. That Master Sheng Yen founded his lineage and referred it as Chinese Chan Buddhism has enlarged the scale of Chinese and world history of Chan. This thesis mainly explores the historical background of "Dharma Drum Lineage of Chan Buddhism” in terms of its meditation educational system, especially the meditation within a modern society. In spite of historical analysis, I will also conduct

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配對交易策略為一被廣為使用的交易策略，其特性為使用數個關聯性高的資產同時建立多空部位，藉此消除大部分的市場風險，賺取與市場趨勢無關聯性的報酬；本研究欲探討共整合法配對交易策略應用於兩類標的資產上之可行性及其功效:台灣證券交易所掛牌的6檔陸股ETF、以及COMEX黃金期貨與CME日幣期貨之組合。本研究使用之配對交易策略應用於6檔陸股ETF大部分參數設定下可獲得正報酬，獲利性卻不如預期，且共整合性質較佳之配對無法保證其交易績效亦較佳；COMEX黃金期貨及CME日幣期貨雖相對共整合性質不佳，仍以原策略測試可獲得較優秀的績效，此結果顯示共整合法配對交易策略於兩類資產上可行性皆不高，而配對交易策略於黃金、日幣組合上可能仍有其功效，尚須以不同方法進行驗證。 / Pairs trading strategy is one kind of market neutral strategy which take both long and short positions in two or more highly correlated assets. By doing this pairs trading strategy can eliminate market risk and make profits which are not correlated with market trends. This paper aims to figure out if pairs trading strategy work well on China ETFs listed in TWSE and the COMEX gold-CME yen future pair. We use the cointegration approach to test and simulate trading performance on the securities mentioned. The result shows that pairs trading strategy profit on China ETFs under most of the parameters, but the returns are insufficient. Furthermore, good cointegration property in the input periods can’t guarantee better performances in the outputs periods. For COMEX gold future and CME yen future, cointegration property in the input periods are worse than China ETFs, but using the same strategy we find a more profitable outcome. The empirical result indicate that pairs trading strategy might still work on gold and yen, but the cointegration approach is not suitable for these two groups of assets.

The history of the introduction of the Chinese language and culture into the American higher education system is a relatively unexplored research topic to date. Yale and Harvard were the first two universities to offer the study of Chinese during a brief period between the late 1870s to early 1880s. Samuel Wells Williams (衛三畏, 1812-1884), a renowned American missionary and diplomat, and Sir Thomas Francis Wade (威妥瑪, 1818-1895), a British diplomat and sinologist, influenced the first American forays into Chinese studies at Yale and Harvard, respectively. Williams and Wade both traveled to China at a time when the study of Chinese by foreigners in China faced severe challenges. Despite this, the two sinologists diligently applied themselves to better understand Chinese and design learning materials to help others do the same. In 1876, Yale established a Chinese Language and Culture Program with Williams as its first chair. Shortly thereafter in 1879, Harvard began its Chinese Language Elective Scheme that was intended to be based on Wade’s language curriculum, titled, Yü yen tzŭ êrh chi (语言自迩集) , also known as The Colloquial Series. At the time, foreigners in China regarded Wade’s textbook as the most comprehensive resource to learn Peking Mandarin. To teach Wade’s curriculum, Harvard hired the nation’s first native Chinese instructor, named Ko Kun Hua (戈鲲化, 1838-1882). Various primary and secondary sources in both Chinese and English reveal greater detail on the work of Williams, Wade and Ko, as well as the programs offered at Yale and Harvard. By examining these sources, this thesis outlines the history of when and why Americans first began to learn Chinese in college. It evaluates the views of the first pioneers on how best to learn Chinese, and the details behind the establishment of the first American university-level programs. By examining how the views of Williams and Wade shaped the programs at Yale and Harvard, respectively, this thesis aims to evaluate the contributions of these pioneering efforts to the advancement of Chinese language education in America.

Confronter la pensée occidentale à la pensée chinoise est une démarche enrichissante à un moment où les cultures se croisent et peuvent même se sentir menacées. J'ai tenté, en partant de l'étude des écritures et de leurs origines de mieux cerner l'avènement de la pensée et son développement dans les deux cas. Il s'agissait de fixer un champ d'étude, j'ai donc songé à présenter le 'réel', le' monde', selon les deux approches et applications, d'un côté le 'logos\ la Raison et de l'autre les conceptions taoïstes, parfois mêlées de bouddhisme. Le 'procès' du monde dont la Chine était très tôt consciente ne lui permettait pas d'interpréter le réel tel que la Grèce et par voie de conséquence l'Occident le concevait, la seule chose qui ne change pas dans le monde étant précisément pour la Chine l'état 'd'impermanence'. Partant notamment du "yi jing" ou "Livre des Mutations", de la construction idéographique, la Chine a voulu représenter le monde tout entier, elle avait une vision différente de celle de I'Occident...Mais une question demeure posée: quelle est au fond l'origine de cette vision ? Est-ce celle de certains penseurs ? Est-ce la nature elle-même ? Est-ce l'écriture comme manifestation humaine? Ma recherche propose quelques jalons pour chaque civilisation, mais la question reste très ouverte / Comparing Western thought and Chinese thought can be quite enriching, at a time when cultures in general can gain contact, as weil as fee!thrcatencd somctimes. l have tried, starting from modes of writings, at their origins, to figure out the advcnt and development ofthought on both sides. The point was also to choose a field ofexpcriment... 1 have thought that 1 could present 'reality', the 'world', from Western and Chinese approaches, with the efiècts of 'logos' and 'Reason' on one side and Taoist and sometimes Buddhist influences on the other. The 'process' of the world that China was conscious of cou id not allow her to apprchend reality such as Greece, very carly, and later Western thought could conceive it. Indeed, the only thing that would not change in this world is the state of 'impermanence' for China. From the yi jing, the Book of Changes, and ideographie patterns and methods, China wanted to show the world, the whole world. That was a vision definitely different from that of the West... Still, one question remains : where does this vision come from ? From thinkers. from Nature itself ? From modes of writings as human responses ? The exposition that I developed offers a few landmarks on both sidcs, but the question is still an open one...

University of Macau / Faculty of Arts and Humanities. / Department of Chinese