Das zunehmende Durschnittsalter unserer Gesellschaft und der Mangel an Spenderorganen stellen bedeutende Herausforderungen für die Organtransplantation dar. Organe, die früher als "marginal" galten, werden heute routinemässig transplantiert. Gleichzeitig mit der Zunahme älterer Patienten auf der Warteliste steigt das Interesse an der Entwicklung von speziellen Allokations-Strategien. Basierend auf dem Konzept der Abstimmung des metabolischen Bedarfs des älteren Empfängers und der Kapazität der älteren Spenderniere entwickelte Eurotransplant daher das Eurotransplant Senior Program (ESP), welches im Januar 1999 gestartet wurde. Im Rahmen dieses Programms werden Nieren von über 65 Jahre alten Spendern lokal auf eine selektierte Gruppe über 65 Jahre alter, nicht immunisierter Empfänger übertragen. Das Ziel dieser 5-Jahres Analyse war es herauszufinden, ob das ESP erfolgreich seine Ziele erreicht hat, Organe von älteren Spendern optimal zu nutzen und die Zeit auf der Warteliste für ältere Empfänger zu verkürzen. Als Basis dienten Daten des Eurotransplant Information Systems (ENIS). Zusätzliche Informationen wurden für die ESP Patienten und zwei Kontrollgruppen mit entweder annähernd vergleichbarem Alter des Spenders (Kontrolle 1) oder des Empfängers (Kontrolle 2) erfasst. Insgesamt zeigt diese Auswertung, dass die Ziele des ESP erreicht wurden. Die Verfügbarkeit von älteren Spenderorganen wurde von 162 (10%) im Jahre 1998 auf 239 (fast 15%) im Jahre 2004 gesteigert. Die Wartezeit für ältere Empfänger verkürzte sich signifikant im Vergleich zu vor der Einführung des ESP und weiter im Verlauf der ersten 5 Jahre auf deutlich unter 4 Jahre, während sich die Wartezeit für Patienten in den Kontrollen die über ETKAS transplantiert wurden um bis zu einem Jahr verlängerte. Die kalte Ischämiezeit für ESP Patienten war signifikant kürzer mit etwa 12 im Vergleich zu ca. 17 Stunden für beide Kontrollen.Das Patienten- und Transplantatüberleben der Empfänger von Organen von über 65-jähriger Spendern wurde durch die ESP-Allokation, trotz 5-10% höherer Abstossungraten, nich negativ beeinflusst. Die Analyse der unabhängigen Risikofaktoren für akute Abstoßungsreaktionen weist darauf hin, dass ein verbessertes HLA matching unter Beibehaltung kurzer Ischämiezeiten möglicherweise von Vorteil wäre. / The aging society and the shortage of organs impose significant challenges to organ transplantation. As a result, organs previously considered marginal are now routinely used. At the same time, an increase in the number of elderly patients on renal transplant waiting lists has heightened interest in the development of special allocation strategies for these patients. As a result, Eurotransplant started the Eurotransplant Senior Program (ESP) in January 1999, an allocation scheme based on the concept of matching the metabolic demand of the recipient and the excretory capacity of the donor. The program obtaines kidneys from donors over 65 years and locally allocates them to a selected group of non-immunized patients in the same age group. The main objective of this evaluation was to find out if the allocation scheme is effective in using kidneys from elderly donors and if it shortens the waiting time for elderly patients. The Eurotransplant database was used as a starting point, and data added to the database by collecting additional information on the ESP patients, and on two control groups. The controls were observed over the same time period as the ESP patients, and matched them for either donor age (Control 1) or recipient age (Control 2). Overall, this 5-year analysis of the ESP shows that the objectives of the program have been met. The availability of elderly donors increased from 169 (10%) in 1998 to 239 (almost 15%) in 2004. The waiting time for elderly recipients transplanted within the ESP was successfully reduced compared to the waiting time before introduction of ESP and is now below 4 years, while waiting time in both control groups has increased by up to one year. The cold ischemia time for ESP patients was significantly shorter, with a mean of approximately 12 hours compared with over 17 hours in both control groups. Graft and patient survival in recipients of organs from donors age over 65 were not negatively impacted by the ESP allocation despite 5-10% higher acute rejection rates.Based on an analysis of independent risk factors the use of HLA matching instead of waiting time should be considered as an allocation criterion while maintaining a short cold ischemia time.

本文以「彝族的源流史詩」做為研究對象，透過這個研究，然後更進一步重新省視「彝族」能否歸類為一個「民族」的民族理論上的根本概念。 一、Approche: 文獻大彙整與地圖套疊 源流史詩，內容著重在神話、英雄、族源、遷徙、祭祀等等，其內容非娛樂性質，更因演唱的場域（年節祭祀、喪禮）而有其莊嚴性，也能得到群體的認同。本論文選用源流史詩文本來觀察與解釋彝族，就是基於相同民族應該會有共同的文本，產生共同的感受，包括「創世」的哲學觀、「族源」的歷史認同、「祭祀」的宗教經驗。 首先，從零散文獻裡整理出108篇的文本，並加以體系化。這種體系化，對於目前的民族學/人類學的田野觀察，或文學史/民族史的整體敘述，都是更為宏觀的整合。其次，本論文共繪製21張地圖，並歸納三種套疊形式，讓史詩文本的呈現，多了一項「空間」的概念，製造與彝族的「語言」和「支系」相遇的「空間」，讓我們有機會可以在空間中尋找三者關係的意義，這是前人研究上未能釐清的概念。 三個物件套疊圖：分別是「彝族支系VS六語別VS創世史詩分佈圖」、「彝族支系VS六語別VS創世史詩三大敘事系統分佈圖」、「彝族族源史詩VS六語別VS六祖分支分佈圖」。我們可以看到北部彝語、東部彝語的作品、語言、支系三者可以重疊，但在雲南這三者套疊後，顯得凌亂無法重疊。造成三張圖無法套疊，支系的複雜應該是主因，反映出作品、語言的歸屬問題，而這個問題其實就是本論文想探討的彝族究竟是「一個民族有多個支系」，還是「一個民族集團有多個民族」？ 二、源流史詩的價值與意義 源流史詩包括創世史詩、族源史詩、祭祀史詩三種。它們都反映出彝族祖靈崇拜的宗教根底，也跟民族史緊扣相連。本論文依據108篇的源流史詩作品，做全面性體系化的整理。 （一）創世史詩分成三大敘事系統 本文以自創「情節板塊」的單位來分析39篇創世史詩文本，據此，劃分三個具有特色的敘事的傳統：四川的勒俄特衣系統、貴州的宇宙生成變化系統、雲南的換人種系統。在彝族的多元敘事裡，看到許多不一樣的風格與特色，對一個民族而言，要同時具備所有的特色，誠屬困難。創世史詩的三種敘事系統，可以推論，彝族至少可以再區分三個不同的民族。 （二）族源史詩是以家族史為中心 彝族族源史詩是建立在彝族因父子連名制度而形成的譜系基礎上，由畢摩編纂記錄而產生的作品。整理確定的21篇的族源史詩，集中分佈在貴州畢節與雲南武定。族源史詩以六祖分支故事為核心，在雲南可能受到傳播的影響，故事不夠完整而呈現凌亂的狀況。從集中發展的角度來看，篤慕與六祖分支的故事，是東部彝語區獨有的文本。本文以當代7本彝族史著作來檢驗，可以看出「篤慕與六祖」已經脫離「傳說」而蛻變成「歷史」的一部份。 （三）祭祀長詩充分展現祖靈信仰 彝族宗教類的典籍文獻的重心是在祭經，祭經的內容以祭祀為主，祭祀長詩即是祭經的內容。全面整理後，確定有64篇的祭祀長詩，其中「指路經」文本佔多數，共有36篇。本文試圖從「祖靈觀」、「喪禮葬儀」、「祭祀」三個面向來看各語別彝族之間的差異性？筆者認為，靈魂不滅的觀念是全族所共有的，返祖意識北部彝語區最明顯，東部彝語區只有部分地方有，其他彝語區的返祖意識幾乎沒有，但是從部分儀式內容來看，還保留返祖意識的痕跡。 三、「彝族」傾向為由「多民族」組成的一個「民族集團」 創世史詩的三套疊地圖，證明彝族的支系與語言的關係混亂，因此作品是無法和支系對應。其中最複雜的地區在雲南，北部彝語的四川與東部彝語的貴州，還能產生對應的關係。 族源史詩的三套疊地圖的案例，卻是作品與支系與語言可以三者對應。檢驗結果，可以對應的關係是在東部彝語區的諾蘇、納蘇支系的彝族，其他語別區並沒有族源史詩作品，進而提出該支系已發展為彝族的主體支系，其家族史也成為彝族民族史的主要依據。 祭祀長詩則是在時間的觀念中去釐清彝族的歷史認同記憶，透過「父子連名」與「指路經」的連結，以及祖靈信仰的宗教觀，藉由畢摩的穿針引線，彝族的支系們似乎又可以在「宗教」的影響下，連結在一起。 源流史詩展現民族的歷史觀，足以反映及代表民族的思維，因此源流史詩可以說是文學史與民族史交集下的結晶。因此，筆者將「源流史詩」做為檢驗「彝族」的一種標準。經過這麼多層的討論後，證據是傾向「彝族」是「由多民族組成的一個民族集團」而非「擁有眾多支系的一個民族」。這一個結論，可以讓我們重新拿來檢驗現有的關於「彝族」的「民族史」與「文學史」，同時可以用來檢驗「彝族民族識別」之後的「彝族認同」過程。 / The focus of the thesis is on the “epics of Yi’s origin” By studying them, we may have a closer examination of whether the Yi can be categorized as one “ethnos.” A. The approach: Compiling documents and putting maps together The contents of an ethnos’ epics of origin are mainly legends, heroes, ethnic origin, immigration and ancestor veneration, which are not entertaining. The occasions to chant the epics, such as seasonal worshiping and funerals, make the epics solemn. That lets a group of people identify themselves with their own epics. The thesis observes and explains Yi via its epics of origin since people of a same ethnos are supposed to have the same texts which make them feel the same. The texts include the philosophy view of “creation,” identification with the history of one’s “ethnic origin,” and religious experience of “ancestor veneration.” First, I reorganized 108 epics out of scattered documents and systemize them. Both for ethnological or anthropologic field observations and for the overall description of an ethnos’ history of literature or ethnohistory, the systemization is of broader consolidation. Second, the thesis produces 21 maps and puts them together in three map overlay modes. That adds the concept of “space” to the presentation of the epics and creates the “space” in which Yi’s “language varieties” and “branches” can meet, letting us able to search for the meanings of the relationships among the three – epics, language varieties, and branches – in the space. These are what the forerunners on the study haven’t given any definition for. The three map overlay modes are “Yi’s branches vs six language varieties vs distribution of Yi’s epics of creation,” “Yi’s branches vs six language varieties vs distribution of three main narrative systems of Yi’s epics of creation,” and “Yi’s epics of ethnic origin vs six language varieties vs distribution of the branches from the six forefathers.” We can see the distributions of the epics, language varieties and branches of Northern Yi and Eastern Yi match. But in Yunnan, the result of map overlay appears in a state of disarray. The main cause may be Yi’s branches in Yunnan are complicated, which underlines the belonging issues in the epics and language varieties. Actually, these issues are something the thesis wants to explore to find out if Yi is “an ethnos with many branches” or “an ethnic group made up of several ethnos.” B. The values of the epics of Yi’s origin and history: The epics of Yi’s origin and history can be categorized into epics of creation, epics of ethnic origin, and epics for ancestor veneration. All of them reflect Yi’s religion based on worshiping ancestral spirits and also connect closely with the history of Yi. The thesis tries to study 108 epics of Yi’s origin systematically. (a) Yi’s epics of creation can be divided into three narrative systems. With the self-made “scenario plates” units, I analyze 39 epics of creation and categorize them into three narrative systems – the Lewo Teyi System in Sichuan, the System of the Birth and Changes of the Universe in Guezhou, and the System of Changing Human Races in Yunnan. In Yi’s multi narrative systems, we can see many different styles and features. It’s very rare for an ethnos to have all of the characteristics. Thus, we can conclude that Yi can at least be divided into three different ethnos. (b) Yi’s epics of ethnic origin are centered on family histories. Yi’s epics of ethnic origin which are based on Yi’s family pedigrees built on the patronymic linkage naming system are recorded and edited by bimos. There are 21 well-organized epics of ethnic origin which mainly distribute in Bijie, Guezhou and Wuding, Yunnan. The core of the epics is the branching story of the six ancestries. In Yunnan, the story is not complete and also in a state of disarray. It might be caused by the communication factor. In terms of centralized development, the story of Dumu and the branching of the six ancestries is exclusive in the Eastern Yi region. The thesis explores seven contemporary works on Yi’s history and finds out that “Dumu and Yi’s six forefathers” has departed from Yi’s “legendry” and transformed into part of Yi’s “history.” (c) Long poetry for ancestor veneration sufficiently presents Yi’s beliefs of ancestral spirits. A big chunk of Yi’s ancient religious books are those for remembering the dead whose contents are mainly expressing veneration in the form of long poetry. After reorganization, there are 64 long poems for expressing veneration and most of them (36 in total) are the chi lu ching, scripture of leading the road. The thesis tries to find the differences among the groups of Yi’s language varieties in the aspects of the “concept of ancestral spirits,” “funerary and burial customs,” and “ancestor veneration.” I think that the concept of the immortal soul is prevailing among the Yi. The idea of returning to the ancestry is particularly obvious in the Northern Yi region and can be found in part of the Eastern Yi region. The idea is hardly found in other Yi regions but the traces of the idea are left in part of the rites there. C. Yi is more like an “ethnic group” made up of “several ethnos.” The three sets of overlaid maps of Yi’s epics of creation prove the relationships among Yi’s branches and language varieties are in a state of disarray, causing the epics not really match with the branches. The most complicated area is Yunnan. On the other hand, the epics and branches have some sort of correlation in Sichuan of Northern Yi and Guezhou of Eastern Yi. As for Yi’s epics of ethnic origin, the three sets of overlaid maps show that the epics, branches, and language varieties are related. The situation can be seen in Nori and Nasu groups of Eastern Yi. However, there isn’t any epic of ethnic origin in other language variety regions. Thus I assume Nori and Nasu groups have become main groups of Yi and their family histories have thus become important parts of Yi’s ethnohistory. Long poetry for ancestor veneration aims to clarify the common historical memories of the Yi in terms of the concept of time. Via the linking of the patronymic linkage naming system and the chi lu ching, based on the religious concept of ancestral spirits, and with the help of bimos, Yi’s branches seem to connect together under the influence of “religion.” An ethnos’ epics of origin demonstrate the historical view of the ethnos and represent the thoughts of the ethnos. Therefore, epics of origin of an ethnos can be regarded as something bred by the ethnos’ history of literature and its ethnohistory. Thus, I use “epics of ethnic origin and history” as a criterion to explore “Yi.” Through multi analyses, it is obvious that Yi is “an ethnic group made up of several ethnos” rather than “an ethnos with many branches.” This conclusion can be used to re-examine the existing issues on Yi’s ethnohistory and its history of literature and to review the ethnic identification process of the Yi after Yi was certified as an ethnos.

「易經」是中國哲學中重要的經典。「易經」的內容蘊含豐富的智慧，後代多位學者也用畢生的心血去研究。宋代程頤與朱熹更是透過對「易經」的詮解，發揮了自己的想法。本論文希望透過研究程頤與朱熹兩人註解「易經」之異同，瞭解二人對於天人關係的看法，並且從中創造出新的見解。論文規劃總共九章，包括了第一章緒論和最後一章的結語。 第一章緒論主要說明研究動機與目的，前人研究成果，以及文獻探討、學者專著介紹。第二章「理學易中的天人一本論」則說明程朱的時代背景、師承關係。程頤和朱熹的理學可能直接來自於張載與邵雍的啟發，以及「誠」的繼承。第三章及第四章分別討論「伊川的理學及易學」以及「朱熹的理學及易學」，說明二人之理學及易學重點與重要的概念。伊川由理氣區別「形而上」和「形而下」兩個概念，這兩個概念是出自於《易傳》＜繫辭上＞：「形而上謂之道，形而下謂之器」。朱熹主要是由「理」與「氣」的關係說明，在程朱思想體系中，「理」乃是「道」，是形而上的；「器」是「形而下」各別具體的事物。第五章「易學脈絡下的天道觀」主要探討《易》的本體論天道觀、宇宙論。並從自然化的「天」有其規律，而瞭解其中之「理」，從「天」到「天理」，從「天理」到「理一分殊」(universality and particularity)。第六章「宋代理學與易學交錯脈絡下的朱熹仁說」主要探討外在的「理」Li，落實到「人」的身上，從易傳的「生生之德」(The Moral of Creative Creativity)到程朱的「仁者天地生物之心」(Benevolence is the Heart of the Heaven and the Earth to Produce)、「格物致知」(“The extension of knowledge through the investigation of things”, and “the attentiveness of the mind”)。程頤的工夫論是透過「涵養需用敬，進學在致知」(In cultivation one needs attentiveness；in the advancement of learning, one needs the extension of knowledge.)的方法，按照程朱學派的看法，「格物」是為了從有形之物中體認超越的「理」。由「格物」以「窮理」達到天人關係之廣大悉備之和諧（All-comprehensive Harmony）。第七章、第八章則從多元的觀點，將程朱易之天人關係以現代的方式詮釋，第七章探討程朱在「人生哲學」的異同，包括個人的修身、內聖以及家庭等層面。第八章討論程朱易在社會群體上的異同。包含政治層面、經濟層面以及教育層面等，以及第九章的結論。 / Among all Chinese philosophical works, I-Ching is one of the most important classics. It is not only abundant in wisdom, but has also inspired many scholars to devote their lives to researching into it. Two of such scholars are Ch’eng Yi and Zhu Xi in the Sung Dynasty, who based their theories on and developed their philosophical thoughts by a thorough interpretation of I-Ching. This dissertation intends to create a new insight into I-Ching by first exploring the similarities and differences between Ch’eng Yi ’s and Zhu Xi’s interpretations of I-Ching, and then delving into the two scholars’ comprehension of the relationship between the cosmos and humanity. This dissertation is divided into nine chapters, including the introduction and the conclusion. The first chapter, The Introduction, elucidates the motivation and purpose of this research, examines the research results of the antecedent scholars, explores related literatures, and provides an introduction of some predominant scholars as well as their works. Chapter Two, Haven amd men in union of I-ching of New-Confucianism, illuminates the background of Ch’eng and Zhu’s era as well as their mentor-follower relationship.The immediate stimulus for Ch’eng Yi and Zhu Xi, however, seems to be the thought of Chang Tasi and Shao Yung. To discuss Sence of truthfulness(誠). Chapter Three and Four respectively elaborate on ” Ch’eng Yi I-CHING exegesis and the formation of Neo-Confucianism” and ” Zhu Xi I-CHING exegesis and the formation of Neo-Confucianism,” illustrating the two scholars’ dominant ideas and important concepts on Neo-Confucianism and Book of Changes. Ch’eng Yi distinguishes between what is “within shapes” and what is “above shapes”. The origin of these two terms is traceable to “Appendix III ” of the Book of Changes: “ What is above shapes is called the Tao；what is within shapes us calledthe implements.” Zhu Xi maintained that all things are brought into being by the union of two universal aspects of reality: Chi（氣）, sometimes translated as vital (or physical, material) force; and Li(理), sometimes translated as rational principle (or law).In the system of Ch’eng Yi and Zhu Xi, this distinction corresponds to that between the abstract and concreat in Western philosophy. The Li and Tao which is “above shapes,” or, as we say, abstract；while the “implements,” by which Ch’eng Yi and Zhu Xi mean particular things, are “within shapes,” or, as we would say, concrete. Chapter Five, TianTao (Inner Roots of ordering the world ) of I-ching, mainly expounds I-Ching’s Ontology and Cosmology, with a purpose of attaining a comprehension of Li through realizing the regularity of natural, and then moves further to understand T’ien Li（the natural law）from T’ien (heaven)，and universality and particularity from T’ien Li（the natural law）. Chapter Six, Song Dynasty I-Ching exegesis of Jen(humanity) of Ch’eng- Zhu school of Neo-Confucianism, mainly explicates the way people put the theory of “Li” into practice, mainly through a comprehensive understanding of the following concepts: The Moral of Creative Creativity, Ch’eng and Zhu’s philosophy of “Benevolence Is the heart of the Heaven and the Earth to Produce,” and “The extension of knowledge through the investigation of things”, and “the attentiveness of the mind”. Ch’eng Yi ‘s method of spiritual cultivation is expressed in his famous statement : “In cultivation one needs attentiveness；in the advancement of learning, one needs the extension of knowledge. ” According to the Ch’eng –Zhu school, the purpose of the “investigation of things” is to extend our knowledge of the eternal Li. Li are abstract and things are concrete. We investigate the abstract through the concrete. What we as a result come to see lies both within the eternal world and within our own nature. The more we know Li, the more our nature, ordinarily concealed by our physical endowment, become visible to us to All-comprehensive Harmony. Both Chapter Seven and Eight interpret Ch’eng’s and Zhu’s concepts of the relationship between the cosmos and humanity from modern and multiple perspectives. To be more specific, Chapter Seven elucidates the similarities and differences between the above-mentioned two scholars’ “philosophy of life,” including their speculation on a person’s self-discipline, inner sage and the aspects of family. Being sage inside and being kingly outside " is the centralized embodiment of the confucian ideal personality . its " connotation consists of high perfection of individual inner morality and achievements of administering the state well and ensuring national security as a result.Chapter Eight, on the other hand, discusses the two scholars’ similar and different arguments on communities, inclusive of political, economical and educational aspects. Lastly, Chapter Nine, the final chapter of this dissertation, offers a conclusion to this dissertation.

第一章：諸論 一、樂府源流二、研究動機三、各章順序四、各節要旨 第二章張籍及其樂府詩 第一節：張籍小傳第二節：張籍樂府詩的命題第三節：張籍樂府詩的內容分析一、 暴露戰爭罪惡的樂府詩二、諷諭社會問題的樂府詩１．諷諭重稅２．諷諭徭役３． 諷諭官吏４．諷諭仙思三、代婦女訴怨的樂府詩第四節：張籍樂府詩的形式一、句 式二、平仄三、用韻四、語法第五節：張籍樂府詩的表現技巧一、比興二、設問三 、比擬四、警句五、結構第六節：小跋 第三章：王建及其樂府詩 第一節：王建小傳第二節：王建樂府詩的命題第三節：王建樂府詩的內容分析一、 厭惡戰爭的樂府詩二、諷諭社會的樂府詩三、議論生死的樂府詩四、為宮女訴怨的 宮詞樂府詩第四節：王建樂府詩的形式一、句式二、古體與近體絕句第五節：王建 樂府詩的表現技巧一、鑲嵌二、疊句三、疊字四、結構第六節：小跋 第四章：白居易及其樂府詩 第一節：白居易小傳第二節：白居易樂府詩的命題第三節：白居易樂府詩的內容分 析一、長恨砍與琵琶行二、體恤民困的樂府詩三、褒美節烈的樂府詩第四節：白居 易樂府詩的形式一、句式二、用韻三、對仗四、語法第五節：白居易樂府詩的表現 技巧一、諷諭二、疊句三、用典四、結構第六節：小跋 第五章：元稹及其樂詩的命題 第一節：元稹小傳第二節：元稹樂府詩的命題第三節：元稹樂府詩的內容分析一、 諷女禍亂國的樂府詩二、設苛徵厭戰的樂府詩三、諷仕途艱險樂的樂府詩第四節： 元稹樂府詩的形式一、句式二、對仗、三、語法第五節：元稹樂府詩的表現技巧一、 比興 二、諷諭三、結構第六節：小跋 第六章：劉禹錫及其樂府詩第一節：劉禹錫小傳第二節：劉禹錫樂府詩的命題第三節 ：劉禹錫樂府詩的內容分析一、寫巴蜀民歌的竹枝樂府詩二、歌武陸土俗呡風的樂府 詩三、感喟懷古的樂府詩第四節：劉禹錫樂府詩的形式一、句式二、詩體與內容的關 係第五節：劉禹錫樂府詩的表現技巧一、摹狀二、比擬三、結構第六節：小跋 第七章：韓愈及其樂府詩 第一節：韓愈小傳第二節：韓愈樂府詩的命題第三節：韓愈樂府詩的內容分析一、鬱 鬱不得行其志的樂府詩二、諷權奸亂政的樂府詩三、厭惡是非混淆的樂府詩第四節： 韓愈樂府詩的形式一、句式二、平仄三、用韻第五節：韓愈樂府詩的表現技巧一、怪 字與怪詞二、感喟句三、語助詞四、結構第六節：小跋 第八八章：孟郊及其樂府詩 第一節：孟郊小傳第二節：孟郊樂府詩的命題第三節：孟郊樂府詩的內容分析一、北 貧困無助的樂府詩二、設苛徵虐民的樂府詩三、諷征戍不休的欒府詩第四節：孟郊樂 府詩的形式一、句式二、平仄三、對仗第五節、孟郊樂府詩的表現技巧一、感嘆二、 比興三、結構第六節：小跋 第九章：李賀及其樂府詩 第一節：李賀小傳第二節：李賀樂府詩的命題第三節：李賀樂府詩的內容分析一、懷 才不遇的樂府詩二、感喟人生短促的樂府詩三、多病苦吟的樂府詩四、對歷史人事追 懷的樂府詩五、對鬼狐神仙遐思樂的樂府詩第四節：李賀樂府詩的形式一、句式二、 雜言體的用韻三、古體詩的對仗第五節：李賀樂府詩的表現技巧一、用字二、奇句三 、結構第六節：小跋 第十章：結論 一、中唐樂府是否入樂二、樂府詩集古題與新題歸類的矛盾三、無法確認的－－疑似 樂府詩四、中唐樂府詩人多喜新題樂府五、樂府與變文詩歌有關聯六、樂府詩衰微與 詞的興起七、中唐樂府詩的影響附：參考書目 /

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Erweiterte Fassung (2019) des gleichnamigen Beitrages aus Wahrnehmung – Erkenntnis – Vermittlung. Hildesheim, Zürich, New York: Olms Verlag, 2013 (Fs. Auhagen), 248-259

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Le réalisme pictural peut être conçu, par-delà la pensée ontologique dualiste, comme expérience perceptive cognitive du spectateur d’avoir l’impression de voir le « réel » dans une configuration imagée picturale. Cette impression de réel n’est pas illusoire, mais subjectivement factuelle, sans être nécessairement consciente. Elle pourrait résulter de la facilité perceptive ou de la fluidité opérationnelle du processus perceptif cognitif. Lorsque l’activité perceptive cognitive opérante dans l’expérience du réalisme pictural est régulée par la valence hédonique immanente à cette fluidité opérationnelle sous-jacente à l’impression de réel, cette expérience « subjective » peut être également « esthétique » pour cette autosuffisance fonctionnelle de la « conduite cognitive » du spectateur. Cependant, l’expérience du réalisme pictural comporte une dimension anthropo-transculutrelle, comme on peut le constater notamment dans les récits littéraires des spectateurs coréens du 18e siècle qui illustrent leurs expériences visuelles des peintures occidentales « illusionnistes » réalisées par des missionnaires jésuites à Pékin. La culture est néanmoins opérante dans l’expérience « esthétique » du réalisme pictural. Son effet est double. D’une part, la culture fonctionne comme une des variables de la fonction complexe de l’apprentissage perceptif qui pourrait modifier la dynamique du processus perceptif cognitif ainsi que l’attention perceptive visuelle. D’autre part, elle pourrait opérer un effet dans la valence hédonique globale en participant à la modélisation de l’« affect idéal » distingué de l’« affect effectif ». / The pictorial realism can be conceived, beyond ontological dualistic thought, as beholder’s perceptual cognitive experience to have the impression of seeing the “real” in a picture. This impression or feeling of real is not illusory, but subjectively factual, without being necessarily conscious. It may result from perceptual easiness or from perceptual cognitive processing fluency. When the perceptual cognitive activity working in the pictorial realism experience is regulated by hedonic valence immanent in this processing fluency that underlies the impression of real, this subjective experience can also be “aesthetic” by functional self-sufficiency of beholder’s “cognitive conduct”. However, the experience of pictorial realism contains an anthropo-transcultural dimension, as we can observe especially in the stories written by 18th century Korean beholders, which illustrate their visual experiences of the western “illusionist” paintings produced by jesuit missionary painters in Beijing. Nevertheless, the culture comes into play in the “esthetic experience” of pictorial realism. Its effect is double. On the one hand, the culture acts as one of the variables of the complexe function of perceptual learning which could make difference in the perceptual cognitive processing dynamics and in the visual or perceptual attention. On the other hand, the culture might influence the global state of hedonic valence by participating in the modeling of “ideal affect” distinguished from “actual affect”.

This thesis concentrates on literary works written by writers belonging to the resident Korean minority in Japan (zainichi Koreans). Through the use of postcolonial methodology, this work attempts to monitor the development and changes in the complex concept of "identity" in works written between the 1960s and 2010. The thesis is divided into two major parts. The first, theoretical part, explains the birth of the minority, the conflicts that influenced it and the changes it went through during its history. Postcolonial methodology is also explained, with focus put on the parts that are relevant to Japan. The second, practical part of the thesis, shortly explains the history of zainichi literature and then concentrates on five important postwar resident Korean writers - Ri Kaisei, Kin Kakuei, Yi Yang-ji, Kaneshiro Kazuki and Yu Miri. It analyzes between one and four works by each author and attempts to identify changes in the perception of "identity". It also takes into account female characters and the way they are portrayed by the authors and also the language the book is written in, focusing on whether the author chooses to incorporate the Korean language into the text.

Abstract in English, Tsonga and Zulu / Mitlumbo ya mifambafambo ya le magondzweni i xin’wana xa miringeto (risks) yo biha ku tlula hinkwayo ya swifambo swa le gondzweni emisaveni hinkwayo, leswi yimelaka xiphiqo lexikulu xa swohanyaswin’we-ikhonomi ngopfu-ngopfu eka matiko lama ya ha hluvukaka tanihi Afrika-Dzonga. Ku va ku nyikiwa masungulo yo tiya ya xiikhonomi eka swiboho swa mbekiso ku tirhana na ntlhontlho lowu, i swa nkoka swinene ku hlela ndhurho wa mitlumbo leyi. Mipimanyeto leyi yi tirha tanihi nxopaxopo wa swinghenisiwa swa mbuyelo wa ndhurheriwo ku endlela ku kuma mphakelo wa switirhisiwa wo tirha kahle eka ku nghenelela eka ku tirhana na mitlhontlho leyi vangiwaka hi mitlumbano ya le magondzweni. Tiko ra Afrika-Dzonga a ri nga ri ku pfuxeteni ka mahungu ya mipimanyeto ya midurho ya mitlumbano ya le magondzweni nkarhi na nkarhi, naswona leyi a yi endliwa a yi tirhisa maendlelo lamo soriwa ngopfu yo languta nkoka wa vanhu (human capital). Hikwalaho, mipimanyeto leyi nga kona a yi nga ta va leyi tshembekaka eka ku kunguhata na ku pimaniseka na mipimanyeto ya matiko man’wana. Hi le ka ku landzelela vundzhaku lebyi laha dyondzo leyi yi nga tumbuluka na ku kombisa matirhiselo ya rimba ra ntirho wo katsa (hybrid) ku kambela ndhurho wa mitlumbo ya swifambo swa le magondzweni eAfrika-Dzonga. Rimba leri ri tirhisa endlelo ro kongomisa eka nkoka wa vanhu na ku pfumela ku hakela (willingness-to-pay), eka dyondzo yi ri yin’we. Mipimanyeto ya midurho ya nkoka wa vanhu ya laveka ku va yi pfuna eka ku kunguhata leswaku yi tlakusa swinenenene swihumesiwa swa rixaka, loko hala tlhelo mipimanyeto yo pfumela ku hakela yona yi ri yona yi fanelaka swinene eka ku pfuneta minghenelelo yo tlakusa nhlayiseko wa vanhu hi ku hunguta ku vaviseka na ku fa. Endlelo ro pfumela ku hakela ri tirhisa maendlelo ya swo ka swi nga ri swa makete (contingent valuation) na ya maendlelo yo langa (preference). Khwexinere yo valanga leyi a yi ri na maendlelo yo ka ya nga ri ya swa makete na swilangiwa leswi a swi boxiwile, yi tirhisiwile hi magoza mambirhi ku sampula vaanguri va 273 eka ntirho wa swo tleketla. Eka mhaka ya endlelo ro kongomisa eka nkoka wa vanhu, mipimanyeto ya ndhurho eka xiviko xa 2016 xa Cost of Crashes in South Africa yi hundzuluxiwile hi ku katsa inifulexini, ku tirhisiwa mpimo wa 2017 wa 5.3% ku kuma mipimanyeto ya ndhurho ya 2017. Dyondzo leyi yi paluxile leswaku endlelo ro kongomisa eka nkoka wa vanhu ri kayiveta ku vona ndhurho wa mitlumbo ya le magondzweni. Dyondzo leyi yi hoxa xandla eka ntsengo wa vutivi hi ku tirhisa endlelo ro languta nkoka wa vanhu na endlelo ro pfumela ku hakela eka dyondzo yi ri yin’we ku kombisa ntirhiseko wa endlelo leri ra nkatso (hybrid)/nhlanganiso eka xiyimo xa Afrika-Dzonga. Ndzavisiso wa nkarhi lowu taka wu fanele ku engeta dyondzo leyi hi sampulu leyi humaka eka swifundzakulu hinkwaswo swa nkaye swa Afrika-Dzonga, leswaku mipimanyeto ya ndhurho yi yimela vanhu va tiko hinkwaro. / Road traffic crashes are one of the worst risks of road mobility worldwide, representing a huge socio-economic problem particularly in developing countries such as South Africa. In order to provide a sound economic basis for investment decisions to address this challenge, it is critical to assess the cost of these crashes. These estimates serve cost-benefit analysis inputs to facilitate a more efficient resources allocation for interventions to address the challenge posed by road crashes. South Africa has not been updating crash cost estimates on a regular basis, and those that were conducted used the much criticised human capital approach. Therefore, the available estimates could not be relied upon for planning purposes and comparison with the estimates of other countries. It is against this background that this study developed and illustrated the application of a hybrid framework for assessing the cost of road traffic crashes in South Africa. The framework uses the human capital approach and the willingness-to-pay approach in one study. Human capital approach cost estimates are needed to inform planning to maximize the national output, while the willingness-to-pay estimates are more suitable when the main concern is to inform interventions to increase social welfare by reducing injuries and fatalities. The willingness-to-pay approach uses the contingent valuation and the stated preference methods. A survey questionnaire with contingent valuation and stated preference questions was administered in two phases to a sample of 273 respondents within the transport industry. For the human capital approach, the cost estimates in the 2016 Cost of Crashes in South Africa report were adjusted for inflation using the 2017 rate of 5.3% to obtain 2017 cost estimates. This study revealed that the human capital approach underestimates the cost of road crashes. The study contributes to the body of knowledge by using the human capital approach and the willingness-to-pay approach in one study to illustrate the applicability of this hybrid/ combination within the South African context. Future research needs to replicate this study on a sample drawn from all nine provinces of South Africa, so that the cost estimates are representative of the country’s population. / Ukuphazamiseka komgwaqo kungenye yezingozi ezimbi kakhulu zokuhamba komgwaqo emhlabeni jikelele, ezimele inkinga enkulu yenhlalo nezomnotho ikakhulukazi emazweni asathuthuka njengeNingizimu Afrika. Ukuze unikeze isisekelo sezomnotho esizwakalayo ezinqumeni zokutshala izimali ukubhekana nale nselele, kubalulekile ukuhlola izindleko zalezi zingozi. Lezi zilinganiso zisebenza njengeziphakamiso zokuhlaziywa kwezindleko zokuhlomula ukuze kube lula ukunikezwa kwezinsiza ezenzelwe ukuxazulula inselele ebangelwa ukuphazamiseka komgwaqo. INingizimu Afrika ayizange ibuyekeze ukulinganisa izindleko zezingozi njalo, futhi lezo ezenziwa zisebenzise indlela enkulu yokugxeka ukusebenzisa abantu. Ngakho-ke, izilinganiso ezitholakalayo azikwazanga ukuthenjelwa kuzona ngezinjongo zokuhlela nokuqhathaniswa nezilinganiso zamanye amazwe. Lokhu kuphikisana nalesi sigaba ukuthi lolu cwaningo lusungulwe futhi luboniswe ukusetshenziswa kohlaka oluxubile lokuhlola izindleko zokuphazamiseka komgwaqo eNingizimu Afrika. Uhlaka lusebenzisa indlela yokusebenzisa abantu kanye nendlela yokuzimisela-ukukhokha ocwaningweni olulodwa. Ukulinganiselwa kwezindleko zokusebenzisa abantu kuyadingeka ukuze kwaziswe ukuhlela ukwandisa umkhiqizo kazwelonke, kanti ukulinganiselwa kokuzimisela-ukukhokhela kukulungele kakhulu ukwazisa ukungenelela ukwandisa inhlalakahle yomphakathi ngokunciphisa ukulimala nokubulawa kwabantu. Indlela yokuzimisela-ukukhokha isebenzisa ukuhlaziywa kwesilinganiso kanye nezindlela okukhethwa ngazo. Imibuzo yokuhlola ngokuhlaziywa kwesilinganiso kanye nemibuzo ekhethwe ngayo yenziwa ngezigaba ezimbili embonakalisweni yabaphendulile abangama-273 embonini yezokuthutha. Ngokwendlela yokusebenzisa abantu, izindleko ezilinganiselwa ku-2016 Izindleko Zokushayisana eNingizimu Afrika kubikwa ukuthi zalungiselwa ukwenyuka kwamandla emali, kusetshenziswa isilinganiso sango-2017 esingu-5.3% ukuthola izindleko zango-2017. Lolu cwaningo luveze ukuthi indlela yokusebenzisa abantu ithatha kancane izindleko zokuphazamiseka komgwaqo. Ucwaningo lunomthelela emzimbeni wolwazi ngokusebenzisa indlela yokusebenzisa abantu kanye nendlela yokuzimisela-ukukhokha ocwaningweni olulodwa ukukhombisa ukufaneleka kwalesi sivumelwano / inhlanganisela ngaphakathi komongo waseNingizimu Afrika. Ucwaningo lwesikhathi esizayo ludinga ukuphindaphinda lolu cwaningo embonakalisweni othathwe kuzo zonke izifundazwe eziyisishiyagalolunye zaseNingizimu Afrika, ukuze ukulinganiswa kwezindleko kummele abantu bezwe / Business Management / D. Phil. (Management Studies)