Academic literature on the topic '聖人'

LANGUAGE NOTE | Document text in Chinese; abstract also in English.宋代政治、經濟、科技、哲學、風尚等諸多因素促進了醫藥學的發達與繁榮。《聖濟經》猶如宋代醫藥學百花園中一朵瑰麗的奇葩，為後人從醫理到實踐提供了寶貴的資料。《聖濟經》（10卷，分42 篇，注重理論）同《政和聖濟總錄》（亦稱《聖濟總錄》，醫學百科，200 卷，分66 門，闡述病因、病理及醫治藥方）都是由宋徽宗趙佶(1082-1135) 親自主持編纂的醫學大作。《聖濟經》除了確立儒家的綱常倫理之外，更在本體宇宙論的氣論框架下構建了道家身心平和的基本醫學原理。《聖濟經》所體現的醫學倫理思想，如“陰陽合而夫婦正”、“五行有殊相”、 “氣者生之元也”、“子之在母”、 “去邪輔正，以平為期”等，突出表現了儒道相容的陰陽觀、五行觀、整體觀和辯證觀，同時展現了宋代獨特的政治生態和文化特徵。According to Chinese medical history, the Shengjijing (Canon of Sagely Benefaction) was commissioned by Emperor Huizong (1100-1125) of the Song Dynasty. It is usually compared with another great project of the time, the Shengji zonglu (Medical Encyclopedia: Classic of Sagely Benefaction). The emperor wrote prefaces for two large formulary compilations. The Canon of Sagely Benefaction, which comprises 10 chapters of medical theories, was published in 1118, and the Medical Encyclopedia: A Sagely Benefaction, which comprises 200 chapters of formularies, was published in 1122.This paper focuses on the ethical dimensions illustrated by the Canon of Sagely Benefaction. It explores fundamental Chinese concepts such as qi energy, yin and yang, the five phases and their mutual transformation as implemented in the medical text. The author argues that these key concepts are well incorporated into medical practice and function as a guide for both physical health and moral cultivation. Such combinations of the medical with the ethical and the physical with the spiritual can be considered a fusion of the Daoist and Confucian traditions, a popular practice during the Song period.DOWNLOAD HISTORY | This article has been downloaded 114 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方對於胎兒道德地位的討論，以胎兒是否人類為焦點；然而細讀文本，即可發現胎兒能否算是人並不是道經最關心的問題。討論胎兒是人與否可能未必是最適合於分析道教的胎兒觀。因此，本文嘗試以道經文本為起點，以屬性論和闢係論為進路，考察胎兒在道教中是否及如何具有道德地位。本文發現胎兒在道教中不必被明言被定義為人，也能獲取與成人相同的道德地位。因為道經中對胎兒的定義可分為兩大類：一是以之為反映宇宙空間結構、重覆宇宙創生過程、寓居萬神的顯聖 物。從屬性論的進路分析，可見此等胎兒具有與成人一樣的神聖屬性，因而也與成人一樣具有同等的道德地位；二是胎兒與母親有宿世冤仇的關係。從關係論的進路分析，可見此等胎兒與其母親具有密切的身心聯繫，因而也應與其母親一樣具有同等的、完整的人的道德地位。The West generally focuses on whether a fetus is a human being when discussing its moral status. However, a carefully reading of the Taoist scriptures indicates that this question is less important and may not be the best way to consider the status of the fetus in Taoism. Therefore, this study focuses on the Taoist scriptures, using the approaches of the theory of attributes and the theory of relationships, to determine whether a fetus has a moral status and what it is. It is found that it is not necessary for a fetus to be a human being to have a moral status as an adult. Indeed, in the Taoist scriptures, the definition of a fetus is divided into two categories: 1. A fetus is a hierophany parallel to the structure of the cosmos, a process of repetitive creation of the cosmos in which gods and goddesses live. Based on the theory of attributes, a fetus has the same sacred attributes as an adult and therefore has the same moral status. 2. A fetus has a relationship with the mother as enemies and creditors of past lives. Based on the theory of relationships, a fetus has a physical and spiritual relationship closely related to the mother and should therefore have a moral status equal to that of a complete human being.DOWNLOAD HISTORY | This article has been downloaded 50 times in Digital Commons before migrating into this platform.

Christian missions to China have sought to make their message more acceptable to their Chinese audience by expressing, in translations of Christian texts, Christian terms and concepts in language borrowed from China’s indigenous Buddhist, Confucian, and Daoist traditions. The Jesuits were especially renowned for their accommodation policy. Interestingly, when the Jesuit Figurists arrived in China in the early Qing dynasty, they conducted exhaustive studies on the Chinese classics, studies in which they identified Tian and Di of Chinese culture with God or Deus in Latin; their descriptions of Jesus and Adam were decorated with “chinoiserie” through their association with the Yijing and Chinese mystical legends. Each Figurist, in investigating Figurism and interpreting the Yijing, had his own identity, focus, and trajectory. The Figurist use of sheng ren was employed in this paper to distinguish each signature approach and how they explained the image of Jesus and prelapsarian Adam using the ethical emotions and virtues of a sheng ren 聖人 in their reinterpretation of the Yijing and the Dao. This also led to the European people aspiring for a more in-depth understanding and more discussion of the Yijing and the Dao.

TheHuainanziis a Former Han 前漢 dynasty (202 B.C.E.–9 C.E.) compendium of knowledge written at the court of Huainan and presented to Emperor Wu of the Han 漢武帝 in 139 by Liu An 劉安 (?179–122), the king of Huainan. Liu An was the grandson of the Han “progenitor” Gaozu 高祖 (Liu Bang 劉邦 r. 202–195), and he was the uncle of the reigning emperor Wu (r. 140–87). According to the author(s) of the text’s postface, “Yao lue” 要略 or “A Summary of the Essentials,” the work seeks to provide a comprehensive account or chronicle of thedao道 (conventionally translated as the “Way”), understood broadly to encompass the cosmos (tiandi天地 or “Heaven and Earth”), human beings (ren人) and their affairs (shi事), and the relationship between them. The account of thedaopresented in its chapters is not, however, purely descriptive. TheHuainanziis foremost a political treatise containing instructions worthy of a sage-king (shengwang聖王) to be employed by the ruler as the proper model or standard by which to govern the empire.

Kyoto University (京都大学)<br>0048<br>新制・課程博士<br>博士(文学)<br>甲第11911号<br>文博第329号<br>新制||文||455(附属図書館)<br>23700<br>UT51-2006-B90<br>京都大学大学院文学研究科歴史文化学専攻<br>(主査)教授 濱田 正美, 助教授 久保 一之, 教授 夫馬 進, 教授 杉山 正明<br>学位規則第4条第1項該当

為因應社會結構變遷、失能老人對長期照護需求的增加，衛生署近年來增修法案使的台灣地區護理之家的家數大幅增加。護理之家在面對護理之家的家數激增與相關制度的雙重考驗下，藉著提昇服務品質而達到永續經營是每一護理之家所必須面臨的重要課題。但目前評估護理之家服務品質的問卷，大多是從主管或護理人員的眼光來觀察且問項繁多，而非從住民的眼光來設計的精簡化問卷。故，無法得知住民的真正觀感，了解護理之家服務品質的缺口。而護理之家對於住民制式化忽略住民個人屬性的管理方法，也是本研究欲探討的層面。根據上述研究動機，本研究主要有四個目的：1. 利用深度訪談佐以文獻探討，建立從住民眼光評估護理之家服務品質的精簡化問卷。2. 利用本研究所設計之問卷，針對單一護理之家中『高度重視、低度滿意』之項目，探討顯著差異之服務品質缺口，提供明確而立即的改善方向，以提升住民的服務品質。3. 探討影響護理之家服務品質變項之個人屬性變項。4. 探討影響護理之家住民整體滿意度之個人屬性變項。本研究利用自行設計出來的問卷，佐以從P、Z、B所提出之服務品質觀念性模式修改而成的研究架構，將問卷發放於某中區護理之家，藉此知道問卷的信度並了解護理之家真實的服務品質缺口。並利用統計分析工具探討住民個人屬性對於整體滿意度的影響。經統計分析後，問卷信度皆有0.9以上，而所發放問卷的護理之家其醫療團隊目前有人力不足，住民覺得工作人員態度需更加溫和、親切的服務品質缺口。至於，住民的個人屬性對於整體滿意度而言，並無顯著性影響。<br>Because elder who losing limbs’ functions are increasing and most of them are sent to long-term care facilities, The Department of Health additions and deletions law for increasing N.H.（nursing home）numbers to contain them in recent years. Because of N.M. numbers increase, it is an important issue to increase N.H. service quality for sustainable operation. Most of current N.H. service quality questionnaires have a lot of items, and these questionnaires come from managers and nurses’ view. If managers use these questionnaires, they may not know residents’ need. In this research, researcher also wants to discuss N.M. uniform management because it may not appropriate to residents. According to this background, this research has four purposes：1.Developing a subtle questionnaire which comes from residents’ view. 2. For increasing residents’ satisfaction, this research will use this questionnaire to detect N.M. service quality gaps and to tell managers improvement directions. 3. Discussion residents’ attributions variables that affect service quality variables. 4. Discussion residents’ attributions variables that affect total satisfaction degree. The research’s framework modifies from PZB conceptual model of service quality. After retrieving and analyzing questionnaires, the questionnaire’s reliability is over 0.9. That N.M. service quality gaps are shortage of staff and lacking good attitude to residents. There is no significant relationship between residents’ attributes variables and total satisfaction degree.<br>中文摘要 -------------------------------------------------------------------------- i 英文摘要 -------------------------------------------------------------------------- ii 序言 --------------------------------------------------------------------------- iii 目錄 -------------------------------------------------------------------------- iv 表目錄 -------------------------------------------------------------------------- vi 圖目錄 -------------------------------------------------------------------------- viii 一、 緒論--------------------------------------------------------------------- 1 1.1 研究動機--------------------------------------------------------------- 1 1.2 研究目的------------------------------------------ 2 1.3 研究流程------------------------------------------ 3 二、 文獻探討--------------------------------------------------------------- 4 2.1 機構服務品質的發展------------------------------------------------ 4 2.2 機構品質的意涵與量測--------------------------------------------- 7 2.3 重視度-滿意度模式與改善係數--------------------------------- 16 2.4 病患滿意度與醫療服務品質的關係------------------------------ 18 2.5 機構品質指標--------------------------------------------------------- 19 2.6 影響服務品質的因素------------------------------------------------ 21 2.6.1 護理之家服務品質指標------------------------------------------ 21 2.6.2 住民個人屬性變項-------------------------------- 26 三、 研究方法--------------------------------------------------------------- 28 3.1 研究架構--------------------------------------------------------------- 28 3.2 研究假設-------------------------------------------------------------- 30 3.3 研究對象------------------------------------------ 31 3.3.1 研究機構---------------------------------------- 31 3.3.2 研究對象---------------------------------------- 31 3.4 研究工具------------------------------------------ 31 3.4.1 問卷設計---------------------------------------- 31 3.4.2 信效度測試-------------------------------------- 32 3.5 資料收集方法-------------------------------------- 33 3.6 研究變項之操作型定義------------------------------ 34 3.6.1 個人屬性變項------------------------------------ 34 3.6.2 服務品質量測變項-------------------------------- 35 3.6.3 整體服務品質滿意-------------------------------- 35 3.7 資料分析方法-------------------------------------- 36 四、 研究結果--------------------------------------------------------------- 37 4.1 住民個人屬性變項之敘述性統計-------------------------------- 37 4.2 住民服務品質問卷之敘述性統計---------------------- 38 4.3 住民服務品質滿意度問卷之因素分析------------------ 40 4.4 照護服務品質缺口之假設檢定------------------------ 45 4.4.1 假設檢定---------------------------------------- 45 4.4.2 討論-------------------------------------------- 55 4.5 住民個人屬性之統計變量假設檢定-------------------- 59 4.5.1 個人屬性對服務品質變項之差異性分析-------------- 59 4.5.2 個人屬性變項對整體服務品質滿意度之差異性分析---- 60 五、 結論--------------------------------------------------------------------- 63 5.1 重要結果討論--------------------------------------------------------- 63 5.1.1 研究對象特性------------------------------------ 63 5.1.2 因素分析之結果---------------------------------- 63 5.1.3 服務品質缺口之分析結果-------------------------- 65 5.1.4 個人屬性對服務品質變項之分析結果---------------- 66 5.1.5 個人屬性對整體服務品質滿意度之分析結果---------- 66 5.2 研究限制------------------------------------------ 67 5.2.1 問卷問項之限制---------------------------------- 67 5.2.2 機構住民之限制--------------------------------------------------- 67 5.3 後續研究建議-------------------------------------------------------- 68 5.4 研究應用--------------------------------------------------------------- 69 中文參考文獻 -------------------------------------------------------------------------- 70 英文參考文獻 --------------------------------------------------------------------------- 72 附錄一 住民認知服務品質問卷--------------------------------------------- 78 附錄二 醫療團隊認知服務品質問卷--------------------------------------- 81 附錄三 單位主管認知服務品質問卷--------------------------------------- 85 表 目 錄 表1 服務品質概念----------------------------------------------------------------- 7 表2 服務品質量測---------------------------------------------------------------- 8 表3 SERVQUAL量表構面與認知項目------------------------------------------- 15 表4 服務品質指標----------------------------------------------------------------- 20 表5 各問卷的Cronbach’s α係數表------------------------------------------ 33 表6 資料分析目的與統計方法-------------------------------------------------- 36 表7 有效樣本住民個人屬性變數資料統計表-------------------------------- 37 表8 住民服務品質問卷之敘述性統計表-------------------------------------- 39 表9 各問卷類別之MSA值-------------------------------------------------------- 40 表10 住民服務品質滿意度問卷之轉軸結果----------------------- 41 表11 住民服務品質滿意度問卷之因素分析----------------------- 41 表12 「服務品質變項」敘述統計分析表-------------------------- 44 表13 「住民對護理之家服務品質之重視度」與「主管認知住民對護理之家服務品質之重視度」之檢定結果表--------------------- 46 表14 「主管認知住民對護理之家服務品質之重視度」與「主管認知護理之家服務品質之執行度」之檢定結果表------------------- 47 表15 「主管認知醫療團隊對護理之家服務品質之執行度」與「醫療團隊認知照護服務傳遞之執行度」之檢定結果表--------------- 48 表16 「住民對護理之家服務品質之滿意度」與「醫療團隊照護服務傳遞之執行度」之檢定結果表------------------------------- 49 表17 「住民對護理之家服務品質的重視度」與「住民對護理之家服務品質的滿意度」之檢定結果表------------------------------ 50 表18 「主管認知住民對護理之家服務品質之重視度」與「醫療團隊認知住民對護理之家服務品質之重視度」之檢定結果表--------- 51 表19 「醫療團隊認知照護服務傳遞之執行度」與「醫療團隊認知住民對護理之家服務品質之重視度」之檢定結果表--------------- 52 表20 「住民對護理之家服務品質之重視度」與「醫療團隊認知住民對護理之家服務品質之重視度」之檢定結果表----------------- 53 表21 照護服務品質缺口之假設檢定結果表----------------------- 54 表22 醫療團隊之5個因素的SERVQUAL點數----------------------- 56 表23 住民之5個因素的SERVQUAL點數-------------------------- 57 表24 服務品質指標改善順序表-------------------------------------------------- 58 表25 個人屬性對於服務品質變項之變異數分析------------------- 59 表26 個人屬性對於整體服務品質滿意度之變異數分析------------- 60 表27 個人屬性之統計變量假設檢定結果表----------------------- 62 表28 SERVQUAL問卷、醫療服務品質及滿意度問卷與機構服務品質問卷之異同表----------------------------------------------- 64 圖 目 錄 圖1 研究流程圖------------------------------------------------------------------ 3 圖2 10個決定因素濃縮為5個決定因素示意圖----------------------------- 10 圖3 服務品質的觀念性模式圖-------------------------------------------------- 11 圖4 重視度-滿意度分析模式--------------------------------------------------- 17 圖5 研究架構圖-------------------------------------------------------------------- 29 圖6 護理之家服務品質之重視度-滿意度分析模式------------------------ 57

ギリシア語訳旧約聖書である七十人訳の擁護者たちに対し、ヒエロニュムス（347–420）はヘブライ語原典の優越性、すなわち「ヘブライ的真理」を主張した。しかし、その聖書翻訳論と旧約引用理解とを考慮すると、ヒエロニュムスが「ヘブライ的真理」と言うとき、彼はヘブライ語テクストと七十人訳との文献学的な問題に留まらず、これら二者と新約聖書における旧約引用との神学的な問題をも解決しようとしていたと言える。<br>Against many defenders of the Septuagint, namely, the Greek translation of the Old Testament, Jerome (347–420) claims the superiority of the original Hebrew text. Jerome names this idea Hebraica veritas, or "Hebrew Truth." Considering his theory of biblical translation and his understanding of Old Testament quotations in the New Testament, this study concludes that Jerome's real purpose concerning Hebraica veritas is to solve not only the philological problem between the Hebrew text and the Septuagint, but also the theological problem between these two texts and the Old Testament quotations.<br>博士(神学)<br>Doctor of Theology<br>同志社大学<br>Doshisha University

Considéré généralement comme objet de l’art, sujet de la littérature et catégorie de l’esthétique chinoise, shanshui, les « montagnes-eaux », est censé relever d’un sentiment et d’une conception de la nature relativement différente de celle de l’Occident. Or la construction moderne de shanshui au prisme de la nature n’intègre la multiple pratique paysagère historiquement fondée dans la tradition lettrée, inextricablement liée à l’invention des montagnes-eaux : l’érémitisme, la recherche d’immortalité, l’excursion, la réunion littéraire lettrée, la création poétique, picturale et du jardin. Centrée sur l’histoire tri-séculaire après la chute de la Dynastie Han, en exposant les conjonctures particulières, analysant la notion ‘ziran’ dans l’étude du Mystère, rassemblant et traduisant les écrits et poèmes thématiques qui témoignent des mouvements et tendances extra-mondains dans les milieux lettrés sous les Wei-Jin (220-420), cette thèse vise à montrer que shanshui, plutôt que d’être constitué par la dualité nature/art, est inventé comme un paradigme confrontant, dans une bipolarisation de la réalité lettrée à cette époque, l’espace confucéen et l’espace taoïste, le service et la retraite, les affaires mondaines et la recherche de l’idéal par-delà la société. Autour de shanshui se cristallisent les idées-valeurs comme l’authenticité, la dévotion, la vertu, la liberté, le naturalisme, le mysticisme, la créativité et la transcendance immanente, en cela, nous supposons la co-naissance des montagnes-eaux et d’un idéal-type de l’humanisme classique chinois<br>Generally regarded as the object of art, the subject of literature and Chinese aesthetic category, Shanshui (mountains-waters) is believed to be relevant to aesthetical feelings as well as the philosophical concept of nature that is different from that of the West. However, the modern construction of Shanshui through the prism of nature does not integrate the multiple landscape practices historically founded in the gentry's tradition, which had contributed to the invention of mountains-waters: eremitism, immortality seeking, excursion, gathering of literary circles, and the creation of poetry, paintings and gardens. Focusing on the history of Wei-Jin (220-420) after the fall of the Han dynasty, exposing the particular contexts, analyzing the notion of 'Ziran' in the Xuanxue school, gathering and translating the writings and thematic poems showing the extra-mundane movements and tendencies in literate milieus under this time, this thesis aims to show that Shanshui, rather than being constituted by the duality of nature and art, has been invented as a cultural paradigm to confront, in a bipolarization of the reality of ruling gentry class, the Confucian space and the Taoist space, service and disengagement, mundane concerns and pursuit of the Ideal beyond society. Around Shanshui the ideas and values such as authenticity, deep affection, virtue, liberty, naturalism, mysticism, creativity and immanent transcendence are crystallized, in this way, we may assume the co-birth of mountains-waters and an ideal type of Chinese classical humanism<br>山水研究以往側重于詩歌，繪畫與哲學分析，并普遍將山水視為自然再現，自然情感與某種不同於西方自然觀的審美表達。然而，“相對不同”的判定卻是建立在自然／文化兩分的現代二元范式的“普世應用”上的。因為僅僅強調山水源於“發現自然”並不能整合與山水緊密相關且貫穿於士傳統中的文化實踐：如隱逸，遊仙，遊覽，雅集，以及對世外理想之境的不懈書寫，描畫與營造。本論文考察了魏晉時期(220-420)的社會，政治與文化背景：名教自然的對立，隱逸遊仙的結合，魏晉風度，衣冠南渡，僑立，宗教興起，道釋義理在文化士族內部經由玄學促生的思想轉向等；通過分析魏晉玄學中的自然概念，整理翻譯相關的歷史文本與詩歌，試圖說明，與其說山水是自然／藝術的二元構建，毋寧說山水是士階層在仕與隱，經世與玄遠，世表與塵外的現實兩極化中所創建的一種文化範式。圍繞山水，凝聚了一系列具有重要文化特徵的理念与價值——保真，養身，自足，逍遙，自然主義，暢神玄覽，內在超越與審美理想。這意味著與山水共生的是一種中國古典人文主義的理想型。

禪教釋‎ 清虛休靜撰‎ [5.1]清虛病老。在西山金仙臺。一日行珠。惟政。寶晶。三德士。持金剛經五家解。問曰。般若教中。亦有禪旨。以般若爲宗可乎。病老引古答曰。只聞世尊以正法眼藏。付囑摩訶迦葉。不聞以金剛般若。付囑摩訶迦葉也。大抵百草頭上。有活底祖師意。至於鸎燕。常談實相法。況我金剛一句乎。不著文字。則可讀一卷經也。然洗佛光明。非其機。莫能窺。今日爲君禪教二途對辨而釋。其釋也。乃古也。非今也。‎ [5.2]世尊。未離兜率。已降王宮。未出母胎。度人已畢。‎ 此禪門最初句也。古德頌云。釋迦不出世。四十九年說。達摩不西來。少林有妙訣。是此意也。‎ 華嚴十種訣‎ [5.3]世尊。從兜率。降王宮。住胎出胎。出家成道。降魔轉法。至於入涅槃。此禪門末後句也。有云。如月在天。影含衆水。時無礙。處無礙。始終一貫。則末後句亦是最初句。最初句亦是末後句。然我禪門中。本無如是商量。商量則識法者懼也。‎ 拈頌說誼‎ [5.4]世尊。初入摩耶胎。直與三十三人。摠授玄記云。吾有正法眼藏。密付於汝。各傳一人。勿令斷絕。頌曰。摩耶肚裏堂。法界體一如。卅三諸祖師。同時密授記。‎ 般若多羅付法傳‎ [5.5]世尊。在雪山六年。因星悟道。既知是法之未臻極。‎ 遊行數十月。歲在壬午。特尋訪于真歸祖師。始傳得玄極之旨。是乃教外別傳之源也。‎ 梵日國師集‎ [5.6]世尊在靈山法會上。爲迦葉分半座。擧花枝。示雙趺。對衆密付。文殊普賢。八萬菩薩衆海。罔知迦葉入處。是乃教外別傳之派也。‎ 梵王决疑經及宗道者傳‎ [5.7]訣曰。自迦葉阿難二尊者。至六祖慧能大師。所謂卅三也。教外別傳之旨。逈出青霄之外。非徒五教學者難信。亦乃當宗下根。茫然不識。‎ [5.8]問。迦葉阿難位在聲聞。豈堪教外別傳之旨乎。荅。‎ 迦葉阿難。應化大聖。百千三昧。無量功德。與如來不異。況已授密記者耶。‎ 正宗記...