Academic literature on the topic '行政生態學'

LANGUAGE NOTE | Document text in English; abstract also in Chinese.Few studies have attempted to study the perception of physical education of secondary school girls with 'non-participation' behaviours during physical education lessons. This paper tries to explore the differences of attitudes of 'non-participation' and 'ordinary' senior form school girls toward physical education in a single-sex school. Six students were purposely selected in the study. They were interviewed and invited to give comments on physical education in their school. Their behaviours in three physical education lessons were observed and recorded. Data in the study indicated that most students held 'sex stereotyped beliefs', however, only the 'non-participation' students showed alienated behaviours from the physical education lessons. Possible reasons for these were the difference between the 'non-participation' and 'ordinary' students on the perceived status and values of physical education within school. School administrators and physical educators should revise the school physical education curriculum and instructional behaviours in order to maintain the students interest and positive attitude toward physical education.本文嘗試探討高中女生對體育課的態度。六名於體育課"欠活躍"及"普通"態度的女生被揀選參與是項研究。她們分別接受訪問，研究員記錄她們對學校體育課的評論。研究員並觀察她們六人分別在三節體育課的行爲表現。數據顯示兩組同學大都持有"女性"觀念，而"欠活躍"同學更對體育課有不感興趣的行爲表現。其中可能的解釋是"欠活躍"及"普通" 同學對體育課持不同價値觀。學校行政人員及體育教師應改善學校體育課程及教學行爲去維持學生對體育課的興趣及存正面態度。

LANGUAGE NOTE | Document text in Chinese本文討論了“無效爭端”的歷史及促進醫療衛生專業人員、醫療衛生提供者（指醫院及其它醫療衛生機構）、患者和代理人偏袒某種無效定義的動機。引起無效爭端的因素有：醫療衛生體制改革、財政責任轉移、技術醫學進展及醫療衛生資源的定量配給。對作為目前爭端的一個組成部分的無效的定義進行了探討；同時還對“醫療衛生專業人員、醫療衛生提供者、患者和代理人在接受醫學的目的、能力和局限性方面的各自態度”進行了探究。特別是，醫療衛生專業人員／醫療衛生提供者與患者／代理人之間缺乏坦誠地交流被認為是制定以醫療衛生為核心的無效政策的主要障礙。最後，對醫院制定無效準則的各種初步嘗試進行了評價，旨在發現問題所在及提出改進措施。DOWNLOAD HISTORY | This article has been downloaded 16 times in Digital Commons before migrating into this platform.

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.西方醫學界近年有學者提出新的「生物心理社會精神」醫藥模式以回應西方現代醫藥模式的問題。本文首先指出西方傳統之以醫藥為針對身體的正常功能之失效為主，而此一失能是身體之物理生理的表現，因而其他心理或精神的病狀或病態都必須能化約為身體的物理生理情狀，才被認可為疾病。此自然排除了心理或精神，以及由社會宗教價值失調而來的疾病。雖然此模式需要修訂，但此缺失不足以重新引入宗教教義作為診治疾病的判準。本文同時檢討了西方醫學以物種正常功能作為疾病的判準，以及近年流行的「實證醫學」政策診治模式所延續與隱含的仍然是以物理生理為主的醫藥模式，並不真能包含源自文化與價值的心理與心靈的疾病或病態。由於文化與價值的不同，中醫的醫藥模式與西方醫學不同。中國哲學以人為與天地萬物同出一源，人的生命與宇宙相對應，因此，疾病被理解為人身之小宇宙失調，而治療則以順大自然的運行法則而行。這是建立在中國傳統的儒與陰陽五行的哲學而來。儒家哲學以仁心貫通天人，因而中醫自始即不限於氣化流行的現象，而有深入了解天道運行的意義，視人為與宇宙一體的生命，身體官能之運作與宇宙之陰陽五行之氣化相應，而其中以仁心之天道貫通疾病與醫病之關係，構成中醫之儒醫理念與「醫乃仁術」的模式。心靈與心理的疾病有不同的病源和對治的方式，不能化約為物理生理的情況。在此模式中，社會文化與價值失調的疾病和病態可以被正視和治療，這亦反映了醫藥乃是文化的一環。A new conception of medicine has been proposed in response to some of the problems of the modern Western model of medicine. In this paper, I posit the view that modern Western medicine takes disease to be a bodily deviation from normal species functioning. Such malfunctioning is regarded as of the physical and physiological kind. Other types of deviations such as psychological or spiritual deviations must be reducible to symptoms before they are regarded as a disease in medical terms. Hence, psychological or mental disorders resulting from social or religious values are not catalogued as diseases, and are thus left untreated. I argue, however, that although this situation needs correction, there is no justification for introducing religious doctrine as a category of disease. This paper examines the presuppositions of the normal species functioning criterion and recent trends in evidence-based medicine, and reaches the conclusion that the present Western medical model does not readily admit some of the diseases of the human psyche caused by disorders in culture and values.Chinese medicine, which is grounded in a different culture and different values, takes a different approach to medicine. Chinese philosophy takes human beings to have the same source as the universe, and thus to represent the cosmos writ small. Disease is regarded as a disorientation of the bodily cosmos, and treatment is basically a restoration of the body and mind as a whole in harmony with natural cosmological operations. Chinese philosophy draws on Confucianism, Daoism, and the Yin-Yang School. Confucianism views empathy as unifying human beings with Heaven. Thus, in Chinese medicine the evolutionary process of the cosmos bears deeply humane and transcendental values. The correspondence between body and universe results in a conception of medicine as the operation of the principle of ren, or humanity. Accordingly, the physician is honored as a Confucian doctor, and medicine is seen as an art or humanity. Mental and psychological diseases can have independent sources, and should never be reduced to the physical and physiological. In the Chinese model, social, cultural, and value disorders are regarded as proper diseases, and can be treated as such. It allows full realization of the cultural factors at play in medicine.DOWNLOAD HISTORY | This article has been downloaded 895 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in English; abstract also in Chinese.阿爾貝‧卡繆（Albert Camus）在《瘟疫》中講述了一個霍亂瘟疫的故事，流行病不僅奪去了人們的生命，還摧毀了鎮上的政治和商業機構。現實的新冠肺炎大流行將會如何殺死或傷害我們、我們的朋友和家人，以及毀壞我們的技術、企業、文化和政治實體的綜合互動呢？如果災難或壞人造成我們喪失電能，我們將如何獲得水、食物和資訊呢？我們將如何找到共同生活在健康、和平與自由中的新的穩固形態？最後，我還有五個問題想邀請讀者和我一起進一步思考：(1)"內迴圈"和"幸福總值"的改善能否為政治實體皫穩定和健康提供新的機遇？(2) "一帶一路"倡議能否為所有相關實體提供一個穩采的解決方案？(3) 規模較小的政治和企業團體能否變得更強大、更健康？我們應該如何培育它們？(4) 人工智能是否能成為未來的政治機構的堅固環節，還是會瓦解、摧毀傳統建制？(5) 整合生命倫理學和生命政治學能否找到其他出路？La Peste (1947) by Albert Camus relates the story of a cholera plague that not only killed people in a town but also devastated the town’s political and business bodies. How is the COVID-19 pandemic harming not only us, our friends, and our families, but also the integrated interactions of our bodies with technologies, corporations, cultures, and politics? How will we get water, food, and information if we have no electricity, due to either the COVID-19 disaster or immoral people? How will we find new solid forms of living together in health, peace, and liberty? I pose the following five questions.(1) Will better “domestic circulation” and “gross happiness products” offer new opportunities for stable and healthy political bodies? (2) Will the Belt-and-Road Initiative have healthy solutions for all bodies involved? (3) Will smaller political and corporate bodies be more robust and healthier, and how can we grow them? (4) Will artificial intelligence build strong organs in future political bodies, or will they disintegrate and destroy them? (5) Will integrated bioethics and biopolitics find other solutions?DOWNLOAD HISTORY | This article has been downloaded 12 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.從現代生命倫理觀研究的現實出發，解析老子關於生命倫理觀的思想精髓及其現代意蘊，對於理解與認識現今社會發展中人與自然、人與社會和人與人之間關係所存在的問題，對於促進社會中人自由而全面的發展，都具有重要的價值和意義。從中國傳統思想文化出發，依託社會發展的現實，從倫理學角度對生命的解讀就不能僅僅局限於醫學領域，而應該是在社會這一更為寬泛的領域中進行研究。老子的思想深刻地揭示了自然、人以及社會存在和發展的內在規律，他的思想閃耀著獨特的人性的、智慧的光芒。在其博大深遠的思想之中顯現若現代意義的關於生命倫理觀的意蘊，其基本思想是：人的存在和發展必須是基於對自然和社會發展本質規律（“道”）的深入認識以及積極能動地尊重和適應﹔人的生命價值的實現和生命尊嚴的獲得必須是基於人與自然和社會良好的互動關係中得以實現的。人與外在因素互動過程中， 基本上形成了人與自然、人與社會和人與人之間三個層次的關係。在人與自然的關係中， 老子認為天之道也即是人之法，自然法則也應是人的行為規範， 應把對自然法則的認識上升到人類行為價值的高度。人對自我生命的愛護、尊重與保全，是以尊重與遵循自然之道為前提的，人的生命的存在與發展必須與自然保持和諧統一。在人與人的關係中， 老子首先認為在對待他人的利益方面，應該做到以寬厚仁慈的心態待人接物，成人之美，與人為善。其次，老子強調的是個體對自我心態和行為的約束。再者，在對待與他人的矛盾方面，老子認為“夫唯不爭，故天下莫能與之爭”。在分析社會與人的關係中，老子首先認為國家政策的實施，應該是循序漸進的，必須考慮到普通人的承受能力。其次老子認為社會和政府必須協調、平衡人與人之間的各種差距，政策的制定與實施應盡可能關照到最大多數人的利益。再者老子認為社會中人與人利益的不均衡，必將致使社會存在風險。老子的思想對於我們今天從倫理的角度認識人生命的尊嚴、權利與價值，對於理解人以及社會的和諧發展都具有重要的現實意義和價值。第一、隨著經濟的快速發展，人類對自然環境的破壞也日漸加劇。人類存在和發展的權利與自然是平等的，不能以犧牲生態環境、犧牲人生命存在和發展的價值去發展經濟，因為社會的可持續發展依存於人類與自然的和諧統一。第二、目前社會發展存在諸多方面的不均衡狀態。政府有責任縮小包括經濟、醫療和教育等方面的差距，使得公眾在各種資源的佔有上盡可能地趨向均衡狀態，使公眾擁有相對平等的生存權、發展權、生命健康權和接受教育的權利等，以維護其生命的尊嚴和促進其生命價值的實現。第三、在醫學活動中，其正實踐“預防為主”的方針，有效控制和消除引發疾病的各種自然和社會的因素，激發人自身的潛能，順應生命存在與發展的自然和社會的內在規律，引導公眾崇尚並踐行健康、文明、科學的生活方式，在“預防為主”科學理念的引領下積極維護人的生命健康權。第四、個體人文素質的提高是社會文明發展的重要標誌，它能夠促進人與人之間關係的協調，能夠喚醒和增強個體關注與維護他人生命的尊嚴、權利、價值。重視優良傳統道德文化在社會中的作用與價值，以制度化的方式加強優秀傳統道德文化的教育和實踐，培養公眾的人文主義精神。以社會現實為基礎，從生命倫理觀的角度出發對老子思想的研究，必然能夠加深對人以及生命的尊嚴、權利、價值的維護與實現的理解，促進人與自然、社會的和諧發展，促進人自由而全面的發展。This paper attempts to show that Laozi's thought covers a sense of bioethics and carries profound moral implications for contemporary society. His basic thought includes: Human existence and development must be based on the essential rule of nature (dao); a thorough understanding of dao can improve human adaptation; and human value and dignity must be realized based on natural and good social relations and interactions.In natural relations, Laozi thought that the dao of nature is also the rule of person; that is, natural rule should also be a person's behavior standards. Human existence and development must maintain a harmonious unification with nature. In personal relations, Laozi thought that one should treat other people generously and beneficially, helping others do well. At the same time, Laozi emphasized that one must control and restrict one's desires and passions. As he put it, "if you do not compete with anyone else, nobody will defeat you."Laozi’s thought has good ethical implications for today. First, along with fast economical development, humans should pay attention to the preservation of the natural environment. Society’s sustainable development depends on a harmonious human unification with nature. Second, government should have a responsibility to maintain harmonious relations among different classes and areas of human persons. Third, in medical activity, preventive medicine, rather than aggressive procedures, should be taken as the main medicine. Finally, seriously research into Laozi’s thought for the sake of bioethical studies can significantly deepen our understanding of humans, nature and development. DOWNLOAD HISTORY | This article has been downloaded 73 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.近年來得益於女性地位的提升與名人效應，單身女性凍卵問題日趨成為社會輿論關注的焦點，由此也引發了法學界對單身女性生育權的討論。然而，單身女性凍卵不僅僅是一個法律議題，更是一個倫理問題。不僅法律和法規的制定和修訂中多有涉及對倫理的關照，凍卵的臨床實踐中也廣泛存在對倫理的考量。在結婚率和生育率持續走低當下社會，相當一部分單身 女性選擇凍卵的動機是希望脱離婚姻而進行自主的生育行 為。值得深思的是，東亞的儒教國家對輔助生殖的使用限制最為嚴格、政策最為保守。本文試圖通過分析儒家會如何看待脱離婚姻的生育行為，來探討儒學倫理對單身女性凍卵抱有怎麽樣的態度、能夠帶來怎麽的啟示。本文認為，儘管在法律維度上應該肯定單身女性擁有生育權，但在倫理層面上，脱離婚姻的生育行為應該極為審慎，因為其有違儒家倫理中對家庭秩序的看重，同時也讓“雙親撫育”難以得到實現。In recent years, thanks to the promotion of the status of women and the celebrity effect, the issue of the frozen eggs of single women has become a focus of public opinion, leading to discussion of the reproductive rights of single women in the legal arena. However, single women's frozen eggs are also an ethical issue. The laws and regulations not only involve ethics, but also ethical considerations in the clinical practice of frozen eggs. In today's society, in which the marriage rate and fertility rate continue to decline, many single women choose to freeze their eggs to distinguish between reproductive activities and marriage. It is worth thinking about the fact that Confucian East Asia has the strictest restrictions and most conservative policy on the use of assisted reproduction. This paper explores how Confucian ethics have a different position on single women’s frozen eggs by analyzing how Confucianism views fertility behaviors that are separated from marriage. It argues that although it is certain that a single woman has the right to give birth in the legal dimension, ethically, the procreative behavior of marriage should be taken with caution, as it violates the Confucian ethic of the family order by making parental care more difficult.DOWNLOAD HISTORY | This article has been downloaded 45 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in English; abstract also in Chinese. Methodologies such as literature, investigation, and logic analysis were employed in order to examine the developmental status and challenges of inclusive physical education in mainland China. The result indicated that short history of legislations and polices for inclusive physical education, the passage of “Learning in Regular Classroom” led to the revolution of current structure of instructional placement for students with disabilities, and then bring with the possibility of inclusive physical education. The current structure of instructional placement for students with disabilities shows the concurrence of three states (A, B and C, see Figure 1) which provide some students with special needs to stay at the special schools rather than putting all of them at regular educational settings without support. The philosophy of inclusion is not only including students with disabilities into the regular classroom, but also preparing the supporting services. Placement with supporting service is, however, a big challenge that confronts inclusive physical education in mainland China, supporting service such as lack of a large number of qualified adapted physical teachers, pressing needs to construct inclusive and social or personnel circumstance to include people with disabilities, and adapted physical education programming are not well prepared. At the end of this article, suggestions for conquering these challenges were also provided. 本文運用文獻法，調查法等研究方法，目的在於探討大陸體育融合教育的發展現狀以及對策。結果發現，大陸融合體育教育立法或政策的歷史並不悠久，“隨班就讀”政策的提出改變了教育體系的架構，為融合體育教育的執行提供了可能。目前對於特殊學生的安置體系共有三種方式(即Ａ，Ｂ和Ｃ，參見圖1)。融合體育教育的精髓在於為得到安置的特殊需要學生提供支援，然而這也是目前大陸融合體育教育所面臨的主要挑戰。這些挑戰包括師資數量不足，個人及社會尚未形成良好的對殘疾人的接納態度，以及融合體育課程尚不夠完備。文章的最後提出了應對挑戰的建議。

LANGUAGE NOTE | Document text in Chinese; abstract also in English.流行學的調查數據表明，我國目前藥物濫用和艾滋病發展的趨勢不容樂觀。本文力圖從倫理道德的角度和公共衛生的觀點討論我國現行的一些預防藥物濫用和艾滋病的策略和措施，并介紹一些國外在這方面工作的成功經驗。希望既往的教訓，他人的成功經驗以及現代科學技術的研究成果能改變我們對藥物濫用的負性態度和看法。從而能在公共衛生政策的制訂及實際項目的實施方面做出必要的調整，這樣才有利於保護公眾的健康和個人的正當權利。The prospect of drug use and HIV epidemic cannot be optimist in China. More and more people, mainly young men or women use drug and are infected with HIV, while the effective intervention is short. The preventive measures usually are aimed at the target of the general public, but cannot meet the demand of diverse social groups.Traditional ideology in China is that individual should be subordinated to community, community to the society at large, and marginalized group to mainstream group. It follows from th.is ideology that preventive method is stereotyped with same pattern to everyone and cannot meet various demands of various target groups.In China drug use is traditionally deemed as a sin or crime to her/his family, country and nation, and should be severely punished. But this attitude toward drug users is unfair. Drug use itself does not offend China's criminal Jaw, and does not do harm to others, society and country. There is no legal basis to treat drug users as criminals, and put them into addiction release rehabilitation farms that are built with the money of taxpayers. This practice is useless to control drug use and spread of HTV infection. The moral judgment of drug use as moral deterioration also caused negative impact on the control of drug use and HIV prevention.The change of a fixed behaviour is very difficult, but substituting a behaviour with another is easier than prohibiting it. It has been shown by the success of programmes providing methadone, clean needles or/and syringes, disinfected water etc. However, all of these programmes are difficult to be introduced and implemented in China, because one concept has to be built, i.e. a drug user is a patient, but not a criminal.DOWNLOAD HISTORY | This article has been downloaded 19 times in Digital Commons before migrating into this platform.

碩士<br>國立高雄師範大學<br>成人教育研究所<br>100<br>This study mainly explores the current situation and relationship between health-promoting lifestyles and work stress of the university administrative staffs in Kaohsiung City. The research takes the administrative staffs of thirteen universities in Kaohsiung City as subjects and adopts the method of questionnaire to collect the data. There are 370 questionnaires delivered to the samples and 358 valid samples are collected. The effective recovery rate is 96.7%. The instruments of this study are “Personal Basic Data Table”, “Healthy-promoting Lifestyles Scale”, and “Work Stress Scale”. The data are analyzed by using the Statistical Package for the Social Science (SPSS for Windows Release 12.0) through t-test, One-way ANOVA, One-way Multivariate, Scheffe' posteriori comparison test, Pearson’s correlation, and Stepwise multiple regression analysis. The conclusions of this study are listed as follows. 1. The healthy-promoting lifestyles of the university administrative staffs in Kaohsiung City are good and positive, while the “interpersonal support” is the highest of them. 2. The work stress of the university administrative staffs in Kaohsiung City is a little lower than middle degree, while the “work loading” is the heaviest of them. 3. Healthy-promoting lifestyles from different background variants of the university administrative staffs in Kaohsiung City show significant differences due to their sexes, ages, level of education, marriages, seniority, title of work, and attribute of school. 4. Work stress from different background variants of the university administrative staffs in Kaohsiung City show significant differences due to their sexes, ages, level of education, title of work, and attribute of school. 5. The health-promoting lifestyles and work stress of the university administrative staffs in Kaohsiung City demonstrate the clear and negative relation. 6. The two levels: nutrition and stress management of health-promoting lifestyles for the university administrative staffs in Kaohsiung City can predict the work stress precisely. Based on the above-mentioned conclusions, the research can provide the suggestions for the universities, administrative staffs, and future researchers.

&lt;p&gt;本書是作者為了提供中小學現職教師和師資培育生了解臺灣雙語教育之政策目標與教學現況，以及如何運用所提供之教學模板和英文體育專用術語資料庫，參考仿作設計雙語教案，期使能較為順利地進行雙語體育教學所撰寫的參考工具書。&lt;/p&gt; &lt;p&gt;作者用最簡單、淺顯的文字，從2030國家雙語教育政策開始談起，讓讀者能掌握時事之趨勢與動態，建立起一致的雙語教學觀和做法；接著提出一般學科教師在雙語教學實施上所衍生和面臨的一些難題，例如，雙語教師之教學專業被學生質疑、教師對雙語教學之信心不足、主管機關、學校教師及家長三方面雙語教育觀的認知歧異等，並作者自身經驗的建議做法；隨後提供雙語體育教學策略之示例，以清楚掌握學科雙語教學的重要目標與內涵；同時提供簡單易進行仿作的教學模板示例、多樣的教案格式，以及四份作者撰寫的雙語體育教案QR code讓讀者參考、下載及轉化；更整理近期雙語教師甄選的相關訊息與教學演示之技巧，提供兼、代課教師及師資培育生們做好應試之準備；也延伸補充雙語體育教學的Q &amp; A，將可能遇到的問題給予解決辦法之意見提供，以減少雙語教學路上的障礙。最後，作者有感於自身投入雙語教學之初，找尋學科雙語資料之不易，因此，將自己辛苦蒐整而來的體育較常用的課室生活用語、教育專業術語和全面性地體育運動項目專用字詞無私分享，讓讀者得以參考、選擇與運用，以減少蒐集英文語彙資料與備課的時間和精力。&lt;/p&gt; &lt;p&gt;本書乃作者基於分享雙語體育教學經驗而撰寫，內容所述及之想法、建議做法和示例，雖非唯一的標準，然在讀者尚未能清楚建構自己的方向與目標之際，本書同時兼顧雙語體育教學之基本觀念與教學示例，隨著本書的編撰脈絡，將可引導讀者清楚了解雙語體育教學的內涵，不失為實務上絕佳參考、應用之著作。&lt;/p&gt; &lt;h3&gt;作者簡介&lt;/h3&gt; &lt;h4&gt;程峻&lt;/h4&gt; &lt;ul&gt; &lt;li&gt;現職：臺北市長安國中體育教師&lt;/li&gt; &lt;li&gt;學歷：國立體育大學運動科學碩士&lt;/li&gt; &lt;li&gt;經歷：&lt;br /&gt;國立體育大學師培中心兼任講師、十二年國教健體領域課綱研修委員、體育標準本位評量諮詢教師、康軒版國中體育教科書暨素養導向題庫編撰、臺北市現職雙語體育教師培訓第一期&lt;/li&gt; &lt;li&gt;專長：體育教材教法、體育課程教學與評量、排球&lt;/li&gt; &lt;li&gt;著作：&lt;br /&gt;創意體育教學彙編（一）、創意體育教學彙編（二）、素養導向教學評量理論與實務（與謝名娟合著）&lt;/li&gt; &lt;/ul&gt;