Dissertations / Theses on the topic '聖人'

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。

碩士<br>真理大學<br>宗教學系碩士班<br>93<br>In the First Chapter, the issue of how the Anglican/Episcopal Church in Taiwan（ps. Christian Sheng Kung Hui.） exceptionally accepts the Chinese ancestry worship is introduced. The acceptance is beyond the Christian’s viewpoint on ancestry worship. By integrating the ancestry worship, the Anglican/Episcopal Church in Taiwan combines the philosophical views of God in the East and the West. In this way, what Anglican/Episcopal Church in Taiwan has done not only highlights the uniqueness of God but also accords with the Chinese filial affection. In this study, by discussing how the Anglican/Episcopal Church in Taiwan accept ancestry worship, we try to present the agenda about ancestry worship in Taiwan nowadays. In the Second Chapter, the importance of ancestry worship in Chinese culture is discussed, which can be traced back before Ch’in Dynasty. The Chinese, including all the emperors believed in “the god’s will” and the association with planetary movements, which contributed to the worship of god and ancestry and influenced the viewpoints of universal concept in Chinese culture. As the concept developed, it became the foundation in Chinese religion and conflicted against the Christian belief﹘where God is unique. In other words, the differences between the philosophical views of God were rooted before Ch’in Dynasty. In the Third Chapter, the meaning and function of Taiwanese ancestry worship is presented. For one thing, the ancestry worship comes from the Chinese spirit of filial affection. For another, it develops from the Chinese customs and the awe of nature. The supernatural power from “the God and the Ghost”, the life cycle in “Nature” and the social order of “Mankind”﹘all of the three﹘have integrated in the Chinese culture. In this way, from the observation of Chinese belief in “Nature & Mankind” and “Mankind and God/Ghost”, we find the ancestry worship (or family ghost worship) results from the multi-god belief, in which awe of dead spirit was turned into the worshiping of the ancestors. Furthermore, the progress of transformation has been studied to demonstrate how the Taiwanese attempt to keep the harmony between human beings and the dead spirits through religious routines. As the custom has been maintained and develops, the worship of ancestors and gods is integrated in the routines. In holidays, weddings or funerals, not only gods but ancestors are worshiped﹘in which ancestry worship is the most typical method representing the communication between spirits and human beings. In the Fourth Chapter, we try to analyze how the Christian view Chinese ancestry worship, finding it’s hard for the Christian to realize the essence of ancestry worship fully. There seems little understanding between the Eastern culture and Christianity, which results from the lack of religious clarification and the ignorance of cultural backgrounds. In other words, the Christianity replaces the “humanism” with “deism”, leading to the conflicts between the two. “Humanism” and “deism” should be compatible in terms of human experiences and spiritual belief. However, the overemphasis on deity overlooks the importance of humanism. We believe the differences between the Christianity and Chinese ancestry worship lie in their distinct perceptions﹘the Christianity perceives ancestry worship from the angle of deity whereas the Chinese views it on the basis of humanism. Even so, their respect for the dead spirits is the same. In the Fifth Chapter, we discuss the way how the Anglican/Episcopal Church in Taiwan attempts to combine Christianity and ancestry worship. From the perspective of the Christian, they believe all the ethics comes form God and God is almighty. Besides, they also believe “love” is the core of life, the principle of social order. From the perspective of the Anglican/Episcopal Church, caring for the whole society has been the calling of the Christian. Based on the interviews with the priest and the followers, we found the Anglican/Episcopal Church in Taiwan accepts the Chinese ancestry worship, which integrate Chinese culture, routines and religious belief. To our surprise, there are similarities between the two cultures. The way how filial piety is perceived in Chinese culture and God in Christianity is similar to how people perceive god worship in Chinese culture and Ten Commandments in Christianity. By accepting ancestry worship, the Anglican/Episcopal Church in Taiwan have satisfied Taiwanese in terms of respecting ancestors and sprits. Although they are questioned by others about their faith in Christianity, what they have done helps Chinese Christians have the right to show their affection to their family. In the last two chapters, we present the reason the Anglican/Episcopal Church in Taiwan attempts to solve the problem﹘which is similar to Catholicism. Thus, we compare the reasons why Catholic church, Anglican/Episcopal Church and reformers accept Chinese ancestry worship. Finally, we conclude it by summarize the mutual relations among belief, culture and routines.

碩士<br>國立臺灣師範大學<br>音樂學系<br>97<br>Saint François d’Assise, an opera composed by Olivier Messiaen from 1975 to 1983, is undoubtedly the most representative work of Messiaesen’s music languages. However, due to its lack of emotional conflicts, static story line and rich theological reflection, Saint François d’Assise has long been criticized as lacking of drama. It was even criticized as “more an Oratorio, or a medieval mysterious drama, than an opera” Facing this kind of accusations, Messiaen refuted by pointing out the dramatic element in some scenes. Among all, the third scene “Le Baiser au Lepéreux” , with its unique dramatic element, emotions and an implication of “double miracle”, became the best representation of Messiens’ style of “drama”. Adopting “mosaic form” (Mosaikform), the method special for analyzing Messiaen’s music, proposed by Stefan Keym in 2002, this thesis examines all the music items (Bausteins) of “Le Baiser au Lepéreux” to discuss the interrelationship between music and libretto. It will be argued that by successfully merging “dazzle”(éblouissement), Theology and some unique emotions together, “Le Baiser au Lepéreux” becomes a synthesis of Messiaen’s music and the significant scene of Saint François d’Assise.