Dissertations / Theses on the topic 'Gong yuan'

Chan, Yuen Lai.<br>Thesis submitted in: December 2007.<br>Thesis (M.Phil.)--Chinese University of Hong Kong, 2008.<br>Includes bibliographical references (leaves 125-133).<br>Abstracts in English and Chinese ; some text in appendix also in Chinese.<br>Abstract<br>Acknowledgement<br>Table of Contents<br>Chapter 1 --- INTRODUCTION --- p.1<br>Chapter 1.1 --- PAINTER'S EXPERIENCE IN LANDSCAPE --- p.1<br>Chapter 1.1.1 --- Bodily experience and body metaphor of place from western philosophy --- p.2<br>Chapter 1.1.2 --- "Jing, Guo Xi 226}0ةs three distances, and body as mountain and water" --- p.5<br>Chapter 1.2 --- QUESTIONS AND HYPOTHESIS --- p.9<br>Chapter 1.3 --- RESEARCH MATERIALS --- p.10<br>Chapter 1.3.1 --- "Forms, words and images" --- p.10<br>Chapter 1.3.2 --- Research materials --- p.11<br>Chapter 1.4 --- RESEARCH METHODOLOGY --- p.11<br>Chapter 1.4.1 --- Study of gardens from paintings --- p.11<br>Chapter 1.4.2 --- Research methodology --- p.14<br>Chapter 1.5 --- OUTLINE OF THESIS --- p.14<br>Chapter 2 --- LANDSCAPED GARDEN FROM LANDSCAPE PAINTING --- p.17<br>Chapter 2.1 --- WAYS OF LANDSCAPE DEPICTION --- p.17<br>Chapter 2.1.1 --- Early landscape depictions --- p.17<br>Chapter 2.1.2 --- Cultivated garden in natural landscape from Six Dynasties --- p.18<br>Chapter 2.1.3 --- Monumental landscape in Northern Song --- p.19<br>Chapter 2.2 --- EARLY QING NANJING --- p.20<br>Chapter 2.2.1 --- "Geographical settings: Mountain, water and city" --- p.20<br>Chapter 2.2.2 --- Garden culture --- p.21<br>Chapter 2.2.3 --- Artistic milieu --- p.23<br>Chapter 2.3 --- CHAPTER SUMMARY --- p.26<br>Chapter 3 --- GONG XIAN: HALF-ACRE GARDEN ON THE MOUNTAIN OF PURE COOLNESS --- p.32<br>Chapter 3.1 --- GONG XIAN THE LITERATI PAINTER --- p.32<br>Chapter 3.1.1 --- Major Iiteratures on Gong Xian --- p.32<br>Chapter 3.1.2 --- Gong Xian as an 'individualist' painter --- p.34<br>Chapter 3.2 --- HALF-ACRE GARDEN ON MOUNTAIN OF PURE COOLNESS --- p.38<br>Chapter 3.2.1 --- Mountain of Pure Coolness as a historical site --- p.39<br>Chapter 3.2.2 --- Half-acre garden set within Mountain of Pare Coolness --- p.41<br>Chapter 3.2.3 --- A glimpse through half-acre garden --- p.43<br>Chapter 3.3 --- PERMEABLE GARDEN SPACE --- p.47<br>Chapter 3.3.1 --- Ambiguous boundary --- p.48<br>Chapter 3.3.2 --- Everyday social encounters --- p.49<br>Chapter 3.3.3 --- Narrated landscape of the past --- p.52<br>Chapter 3.3.4 --- Imaginary landscape of the mind --- p.53<br>Chapter 3.4 --- CHAPTER SUMMARY --- p.54<br>Chapter 4 --- YUAN JIANG: ZHAN YUAN [OUTLOOK GARDEN] --- p.60<br>Chapter 4.1 --- YUAN JIANG THE PROFESSIONAL PAINTER --- p.60<br>Chapter 4.1.1 --- Major literatures on Yuan Jiang --- p.61<br>Chapter 4.1.2 --- Yuan Jiang as a jiehua painter --- p.62<br>Chapter 4.2 --- ZHAN YUAN --- p.67<br>Chapter 4.2.1 --- The evolutionary fame and popularity of the garden and its designations --- p.68<br>Chapter 4.2.2 --- West Garden of Prince Zhongshan in early Ming --- p.68<br>Chapter 4.2.3 --- West Nursery of Weigong in Ming Wanli reign --- p.69<br>Chapter 4.2.4 --- Zhan Yuan during Qing --- p.70<br>Chapter 4.3 --- TRANSFIGURED GARDEN --- p.77<br>Chapter 4.3.1 --- "Survey on the garden 226}0ةs sceneries, and courtly and paradisiac symbols" --- p.77<br>Chapter 4.3.2 --- Garden portraiture as courtly and paradisiac landscape --- p.80<br>Chapter 4.4 --- CHAPTER SUMMARY --- p.82<br>Chapter 5 --- SUMMARY AND POSSIBILITIES: PAINTER'S PERCEPTION OF GARDEN SPACES --- p.90<br>Chapter 5.1 --- JING OF AN EXPERIENCED GARDEN --- p.90<br>Chapter 5.2 --- TWO GARDEN READINGS FROM TWO ART TRADITIONS --- p.90<br>Chapter 5.2.1 --- Garden boundary and conception --- p.90<br>Chapter 5.2.2 --- Archetypal garden readings --- p.91<br>Chapter 5.2.3 --- Themes of the memorable and the historical past --- p.92<br>Chapter 5.3 --- INSIGHTS AND POSSIBILITIES --- p.92<br>Append --- p.ix<br>Bibliography

碩士<br>中華大學<br>營建管理學系碩士班<br>102<br>The concept of reuses the monuments is gradually developed at home and abroad and the compatriots focus on the culture and leisure gradually. The reuse of monuments and historical buildings is successful to attract the bulks of people, such as the opening of “the ice cream of Miyahara Ophthalmology”. It's worth studying whether the boom of combined reuse monument and commercial marketing and its successful factors could be sustained or not. This research reviewed the literature about reuse ideological trend at home and abroad and the operation mode of reuse collected cases of reusing historic buildings for the catering in domestics, discuss its successful key-factor. We analyzed a case study of Miyahara ophthalmology with secondary data analysis, understood its history and the reuse designing ideas, organized the advantages and difficulties together; questionnaire is given to tourists who visited Miyahara ophthalmology, it focused on tourists' characteristics of sample and consumers’ characteristics to do the descriptive statistical analysis, and did factor analysis for tourists’ consumer satisfaction, and used the tourists’ personal background and the visitors into a t-test and ANOVA analysis in order to understand significant differences between these two areas of different visitors background variables. The research found their successful factors for their historic meanings and re-use conditions are as follows : (1) Combine “food, culture , monument , historic building” successfully, (2) Build and form good sights and comfortable environment, (3) Create a sense of beauty and designed historic dining space,(4) Professional brand marketing . Although the tourists’ satisfactions for Miyahara ophthalmology are high, their visiting frequencies to Miyahara ophthalmology are not high. Therefore, we suggest we can strengthen the cultural wide of Miyahara ophthalmology, hold the related cultural activities, and then it is not only close to enterprise’s original meaning to preserve the historic building, but also attracts the more tourists in order to achieve the sustainable management. We hope the research can be the reference for Miyahara ophthalmology, and it can be benefit to the Taichung city.

湯泳詩.<br>"2005年5月".<br>論文(神(道)學碩士)--香港中文大學, 2005.<br>參考文獻(leaves 53-57).<br>"2005 nian 5 yue".<br>Abstract also in English.<br>Tang Yongshi.<br>Can kao wen xian (leaves 53-57).<br>Lun wen (Shen (dao) xue shuo shi)--Xianggang Zhong wen da xue, 2005.<br>ABSTRACT --- p.I<br>論文撮要 --- p.III<br>謝辭 --- p.IV<br>Chapter 第一章 --- 引言 --- p.1<br>Chapter 第二章 --- 香港基督教工業委員會歷任主任生平與思想 --- p.4<br>Chapter 第一節 --- 簡美稼(1915-2003，1967-1969在任)的「勞資協調路線」 --- p.5<br>簡美稼的生平 --- p.5<br>簡美稼的工業宣教理念 --- p.7<br>Chapter 第二節 --- 馮煒文(1940-，1%9-1980在任)的「站在工人一邊立場」 --- p.9<br>馮煒文的生平 --- p.9<br>馮煒文的工業宣教理念 --- p.11<br>Chapter 第三節 --- 劉千石(1949- ，1980在任至今)的「走在社會最前線」 --- p.13<br>劉千石的生平 --- p.14<br>劉千石的工業宣教理念 --- p.16<br>附記(excursus)陸漢思(1936-，1968-1992在任)的「福音與勞工」 --- p.18<br>陸漢思的生平 --- p.19<br>陸漢思的工業宣教理念 --- p.20<br>Chapter 第三章 --- 香港基督教工業委員會的歷史發展(1959-2004) --- p.23<br>Chapter 第一節 --- 第一階段´ؤ´ؤ始創時期（1959-1969) --- p.23<br>學習及祈禱小組 --- p.24<br>以出版作爲與教會溝通的平台 --- p.25<br>勞工主日 --- p.25<br>聘請專職人員和草擬工作細則 --- p.25<br>Chapter 第二節 --- 第二階段´ؤ´ؤ重整時期（1969-1980) --- p.27<br>回應勞工問題及硏究 --- p.27<br>爭取訂立勞工法例 --- p.28<br>與教會聯繫 --- p.28<br>多樣化的勞工教育 --- p.28<br>出版事工 --- p.29<br>Chapter 第三節 --- 第三階段´ؤ´ؤ增長時期（1980-1990) --- p.29<br>建立教會情況 --- p.30<br>關注勞工問題 --- p.30<br>倡議行動 --- p.30<br>工潮及勞資糾紛 --- p.30<br>籌辦工會 --- p.31<br>工會教育 --- p.31<br>參與香港民主化進程 --- p.31<br>繼續勞工硏究與出版 --- p.32<br>Chapter 第四節 --- 第四階段´ؤ´ؤ轉折時期（1990-2004) --- p.33<br>中國事工組工作槪況 --- p.34<br>香港與國際事務 --- p.34<br>推動香港消費者運動 --- p.35<br>調硏出版 --- p.35<br>Chapter 第四章 --- 香港基督教工業委員會在香港教會的身分與角色 --- p.37<br>Chapter 第一節 --- 「搞事份子」身份的建立 --- p.37<br>Chapter 甲： --- 教會不願意接受工委會工作的原因 --- p.37<br>Chapter 一 --- 對工會的恐懼 --- p.37<br>Chapter 二 --- 手法強硬 --- p.37<br>Chapter 三 --- 缺乏程序 --- p.38<br>Chapter 乙: --- 教會拒絶工委會的事情 --- p.38<br>Chapter 一 --- 中華基督教會的退出 --- p.38<br>Chapter 二 --- 協進會要求獨立 --- p.39<br>Chapter 丙： --- 工委會對教會的態度 --- p.40<br>Chapter 一 --- 經濟支持 --- p.40<br>Chapter 二 --- 互相觀望 --- p.40<br>Chapter 丁： --- 工友對工委會與教會的意見 --- p.41<br>Chapter 一 --- 工委會受限於教會 --- p.41<br>Chapter 二 --- 中立的工會運動 --- p.41<br>Chapter 三 --- 傳福音的方法 --- p.42<br>Chapter 第二節 --- 「教會良心」身份的建立 --- p.43<br>Chapter 甲： --- 教會支持工委會的事情 --- p.43<br>Chapter 一 --- 馮煒文的神學反省 --- p.43<br>Chapter 二 --- 國際教會的支持 --- p.43<br>Chapter 乙： --- 工委會的基督教特質 --- p.44<br>Chapter 一 --- 工作動力從福音而來 --- p.44<br>Chapter 二 --- 一個屬乎上帝的組織 --- p.44<br>Chapter 三 --- 實踐信仰 --- p.45<br>Chapter 丙： --- 工委會的教會性質 --- p.46<br>Chapter 一 --- 出於上帝的恩寵和肩負獨有的職務 --- p.46<br>Chapter 二 --- 先知和僕人的樣式 --- p.47<br>附記(excursus)勞工教會的發展歷程 --- p.47<br>Chapter 第五章 --- 總結 --- p.50<br>附件一始創時期「工業委員會」的工作 --- p.52<br>徵引書目 --- p.53

李紹宏.<br>"2006年8月"<br>論文(哲學碩士)--香港中文大学, 2006.<br>參考文獻(leaves 243-262).<br>"2006 nian 8 yue"<br>Abstracts in Chinese and English.<br>Li Shaohong.<br>Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2006.<br>Can kao wen xian (leaves 243-262).<br>Chapter 第一章： --- 導言 --- p.1<br>Chapter 1.1 --- 研究背景：香港政治文化與國民教育取向 --- p.2<br>Chapter 1.2 --- 教師團體 --- p.7<br>Chapter 1.2.1. --- 教協簡介 --- p.7<br>Chapter 1.2.2 --- 教聯簡介 --- p.9<br>Chapter 1.3 --- 過渡期的政治變化與國民教育的關係 --- p.11<br>Chapter 1.4 --- 回歸前後的國民教育議題論爭 --- p.16<br>Chapter 1.5 --- 研究意義 --- p.33<br>Chapter 1.6 --- 章節安排 --- p.34<br>Chapter 第二章： --- 硏究理論 --- p.36<br>Chapter 2.1 --- 「民族主義」簡介 --- p.36<br>Chapter 2.2 --- 「中國」分析-回應西方民族主義理論 --- p.39<br>Chapter 2.2.1 --- 對「中國」的質疑 --- p.40<br>Chapter 2.2.2 --- 杜贊奇與葛兆光等理論 --- p.42<br>Chapter 2.2.3 --- 「文化中國」的認同 --- p.47<br>Chapter 2.2.4 --- 小結 --- p.49<br>Chapter 2.3 --- 身份認同 --- p.49<br>Chapter 2.3.1 --- 有關「身份認同」 --- p.50<br>Chapter 2.3.2 --- 有關「民族認同」 --- p.51<br>Chapter 2.4 --- 中國民族主義：對外戰爭與「創傷記憶」的民族意識 --- p.54<br>Chapter 2.5 --- 「創傷記憶」與「驕傲盛世」回憶的民族主義--中國人身份的回溯 --- p.58<br>Chapter 第三章： --- 研究設計 --- p.64<br>Chapter 3.1 --- 硏究問題 --- p.64<br>Chapter 3.2 --- 硏究起點 --- p.65<br>Chapter 3.3 --- 硏究對象 --- p.67<br>Chapter 3.3.1 --- 《教協報》及《香港教育》簡介 --- p.67<br>Chapter 3.3.2 --- 本硏究的選材及標記 --- p.67<br>Chapter 3.4 --- 硏究方法 --- p.68<br>Chapter 3.4.1 --- 質化研究法(Qualitative research) --- p.68<br>Chapter 3.4.2 --- 符號學分析方法 --- p.69<br>Chapter 第四章、 --- 神話的建立過程-對外仇恨的民族主義與國民教育（一） --- p.82<br>Chapter 4.1 --- 引言 --- p.82<br>Chapter 4.2 --- 教協 --- p.83<br>Chapter 4.2.1 --- 反日愛國與符號分析 --- p.83<br>Chapter 4.2.2 --- 反日與國民教育 --- p.89<br>Chapter 4.3 --- 教聯 --- p.92<br>Chapter 4.3.1 --- 反日愛國與符號分析 --- p.92<br>Chapter 4.3.2 --- 反日與國民教育 --- p.94<br>Chapter 4.4 --- 小結 --- p.96<br>Chapter 第五章、 --- 神話的建立過程-對外仇恨的民族主義與國民教育(二） --- p.99<br>Chapter 5.1 --- 引言 --- p.99<br>Chapter 5.2 --- 教協 --- p.99<br>Chapter 5.2.1 --- 反日愛國與符號分析 --- p.100<br>Chapter 5.2.2 --- 反日與國民教育-理性神話 --- p.103<br>Chapter 5.3 --- 教聯 --- p.107<br>Chapter 5.3.1 --- 反日愛國與符號分析 --- p.107<br>Chapter 5.3.2 --- 反曰與國民教育 --- p.108<br>Chapter 5.4 --- 小結 --- p.109<br>Chapter 第六章 --- 三個神話的確立 --- p.112<br>Chapter 6.1 --- 文字及圖片分析 --- p.112<br>Chapter 6.1.1 --- 系譜軸(Paradigm) --- p.112<br>Chapter 6.1.2 --- 毗鄰軸(Syntagm) --- p.113<br>Chapter 6.2 --- 歌曲及語言分析 --- p.118<br>Chapter 6.2.1 --- 歌曲介紹 --- p.119<br>Chapter 6.2.2 --- 符號分析 --- p.124<br>Chapter 6.3 --- 三個神話的建立 --- p.130<br>Chapter 6.3.1 --- 神話的建構過程 --- p.130<br>Chapter 6.3.2 --- 神話的延伸 --- p.136<br>Chapter 6.4 --- 小結 --- p.140<br>Chapter 第七章： --- 血緣神話認同-八九民運 --- p.144<br>Chapter 7.1 --- 引言 --- p.144<br>Chapter 7.2. --- 教協愛國及民主想像 --- p.144<br>Chapter 7.3. --- 教聯黨國不分的矛盾 --- p.157<br>Chapter 7.3.1 --- 對中共的批評與隱晦 --- p.159<br>Chapter 7.3.2 --- 「自我失語」與「失憶」的教聯六四歷史 --- p.164<br>Chapter 7.3.3 --- 教導六四史的方法--客觀理性的歷史教育還是失憶教育？ --- p.166<br>Chapter 第八章 --- 回蹄神話(一）教聯 --- p.174<br>Chapter 8.1 --- 引言 --- p.174<br>Chapter 8.2 --- 民族恥´辱ؤ道德與回歸 --- p.177<br>Chapter 8.3 --- 奴化教育-救贖與回歸 --- p.186<br>Chapter 第九章 --- 回歸神話（二)教協 --- p.201<br>Chapter 9.1 --- 引言 --- p.201<br>Chapter 9.2 --- 民族恥辱-道德與回歸 --- p.201<br>Chapter 9.3 --- 回歸矛盾-血緣神話 --- p.205<br>Chapter 9.4 --- 小結-教聯及教協回歸的取態 --- p.216<br>Chapter 第十章 --- 結論 --- p.225<br>Chapter 10.1 --- 總結--回應第一個問題 --- p.225<br>Chapter 10.2 --- 後現代的質疑 --- p.226<br>Chapter 10.3 --- 批判與國民教育-回應問題二 --- p.229<br>Chapter 10.4 --- 研究的起點與啓示-民族身份的反思、教師的反省 --- p.233<br>Chapter 10.5 --- 硏究的貢獻、限制與啓發 --- p.236<br>Chapter 10.5.1 --- 硏究的貢獻及特色 --- p.237<br>Chapter 10.5.2 --- 研究限制 --- p.237<br>Chapter 10.5.3 --- 未及的討論 --- p.240<br>Chapter 10.6 --- 後記 --- p.241<br>參考資料 --- p.243

碩士<br>玄奘大學<br>宗教與文化學系碩士在職專班<br>104<br>With the thriving development of various religious events in recent years, as well as the ongoing establishments of departments/colleges related to religions, awareness of religions and faiths is increasingly awakened. To provide believers with a spiritual home, a legitimate and pure palace is needed, in addition to the discussion and comprehension of the nature of religions and the holiness that holds the faith in the first place. As a result, whether the operation and management of temples is appropriate is relatively important, and It is about making the most of existing resources. Facing a competitive environment with uncertainties, our efforts should be focused on the digital integration of all kinds of resources, such as people, properties, money, knowledge and information, to ensure the sustainable advocacy of our ambitions and great results yielded from administrative business of a religion. Digital administration is not just about simply using computers to handle tasks done by human beings, but focusing on considering how to make the best of both visible and invisible resources of temples. During the implementation of digital approaches, temples are often confronted with the challenges of planning and promotion. Areas they have to take into account includes the priority between religious affairs and temple administration, evaluation of software that facilitates digitalization of the temple, the before-and-after comparison of changes made and influences caused by them, and whether to apply aggressive promotion or not. And another point is whether the actual administrative operation of the temple as well as the staff is well prepared. Without such consideration, even with the high effectiveness brought by digitalization and the success of online marketing, the visiting believers might still be left with negative experiences, which invalidates all of the efforts made by the temple. In terms of online marketing, this study has attempted to develop a solution to put into practice, and used the results for reference.

碩士<br>臺南藝術學院<br>藝術史與藝術評論研究所<br>90<br>This paper intends to draw on Yuan Goang-Ming’s Solo Exhibition “Human Disqualified,” held at the IT Park in 2001, as the object of commentary. Through a discussion of the images in “Human Disqualified,” I aim to analyze his concerns of ideology intertwined in the social context. Through an interpretation of the work’s theme, I will point out the critical perspective of “Human Disqualified.” This paper will offer an analysis of these two parts: Art reveals social realities on the one hand, but also possesses autonomous anti-social critical essence on the other hand. After the 1950s, the increasing development of communication media gives rise to the overwhelming age of “the visual image consumption.” “Visual images” taken from reality construct “reality.” “Images” attached to “visual images” construct “visual reality.” Thus, we realize “reality” through the allusions of “images” radiating from “visual images.” In order to take “Human Disqualified” as a visual reality, the observer is not located outside the visual images of the work to translate its images. Conversely, the site formed by the work and its observers becomes a site of intersubjectivity. The observer enters the floating time of visual images; he is no longer an observer, but lives with the time of the visual images. Interpreting the images in his work, we discover that they have a double meaning: the first one is its surface reality, regarded as a direct translation of social ideology, and the second one is its inner critique viewed as a form of anti-social ideology. Rather than being in opposition, they depend upon each other and co-exist interactively.

碩士<br>國立中央大學<br>中國文學系碩士在職專班<br>97<br>Wen Ting-Yun and Li Shan-Yin’s works in the late Tang receive to the Gong-Ti Poetry of the Southern Dynasties The Southern Dynasty’s figured and colorful “Gong-Ti Poetry”could be as a literature phenomenon. Once it pours into the history of literature, it could be a part of tradition which may have a certain influence to literatures in the post generation. Wen Ting-Yun and Li Shan-Gyin places in the late Tang which is a weak period after 400 years of Southern Dynasty. Even if they harbor the full of enthusiasm to politics, they could not resist the attack of reality eventually. They had to express feelings in the traveling, orgy and music. Therefore, Wen and Lee have experienced extravagant life that might lead naturally their writing style into a beautiful and gorgeous conception. From their poems, it could see that they accept the idea of gorgeous things is beauty from Southern Dynasty’s “Gong-Ti Poetry”. “The Gong-Ti Poetry”pass down the style of aestheticism to the Wen and Lee in the late Tang, and the style includes the description for females, scenery and objects. However, the creation means that Wen and Lee use rich emotion and beautiful words to produce their works. It could represent strongly that the poets show their solicitude to females and their sadness to themselves. In addition, Wen Ting-Yun remain the gorgeous style of“Gong-Ti Poetry”to create lot of“Ci”.It makes the graceful mode of“Ci”more mature than before. There is no doubt that Wen Ting-Yun has a huge influence to writing style in the post generation.

碩士<br>南華大學<br>宗教學研究所<br>104<br>Venerable Master Hsing Yun’s first work is Bells, Gongs and Wooden Fish. He used two kinds of literary forms, poetry and prose, to interact with each other. Master Hsing Yun showed his idea of Humanistic Buddhism through different kinds of dharma instruments to deal with the Buddhist problems: Marginalized Buddhism, Deificated Buddha, and Secularized Sangha. In particular, he criticized the secularized sangha the harshest, showing his consciousness of Dharma-Ending Period. The implication of his critics was to wake the secularized sangha about the cognition of the meaning of ordination and the care of the survival of Buddhism. He expected sangha could inherit the spirit of Buddha so that they could gradually modify the phenomenon of Deificated Buddha and Marginalized Buddhism, and eventually it would achieve the goal of the Buddhist Revival. In order to reach this goal, he appealed to the Buddhists to return to the fundamental dharma of Buddhism and follow the merits of Buddha. To bring the Dharma and Buddha back to the human world, he emphasized the importance of the qualifications of Buddhist missionaries and the appropriate ways of preaching. This thesis explores the creative literary idea and the creative consciousness of Master Hsing Yun through analyzing the genre, the rhetoric and the connotations in Bells, Gongs and Wooden Fish, and expects to get more comprehensive understanding of the early ideas of Humanistic Buddhism of Master Hsing Yun by the Intertextual Analysis of his early works.

博士<br>國立政治大學<br>中國文學系<br>107<br>Since the immemorial times, God of Wealth is the mammon of the heaven and the mascot of the human world. People always pray for prosperity, wealth and longevity. The fortune culture has a fairly long history in the Chinese community and is the most common worshiping deity under the social structure of Taiwan. Almost all sectors and businesses regarding the God of Wealth as their most reverential god. Confucianism, Buddhism and Taoism have their respective God of Wealth. The faith of the Five Ways Gods of Wealth pertaining to the Taoist system, led by the heavenly military Wealth God, Zhao Gong Ming, comprising with lucky wealth God Zhao Bao Tian Zun, Precious Wealth Tian Zun, Fortune Fairy Official, and the Financial Messenger. Since Taiwan's Five Ways Gods of Wealth is very common, therefore, this thesis is mainly to study the myths and legends of the Military Wealth God and Five Ways Gods of Wealth and are widely spread amongst Taiwanese folks, take the Wu De Gong of Bei Gang of Yun Lin as the main investigation and research object, to collect stories of the Military Wealth God and the Five Ways God of Wealth in the public to make the audience relish of the effective stories, as well as the Five Ways Gods of Wealth ritual activities, so the worshipping of the Gods of Wealth, Five Ways Gods or the worshipping Temple, Monastery, Shrine, Ancestral Hall were numerous, and the temple for the worshipping of a single God for the Xuan Tan Yuan Shuai or Zhao Gong Ming temple is everywhere. The theme of the study is focusing on the myths, legends and narrations of the Gods of Wealth in Taiwan. It is mainly to investigate and study the temple of Bei Gang Wu De Gong in Yunlin County. At the same time, to highlight the faithfulness of the believers in responding to the moral spirit and inspiration of the Gods of Wealth in deed to do the ethical righteousness with interests. The research will also classify the historical changes, characteristics and particularities of synchronicity and chronology with the Military Wealth God and the Five Ways Gods of Wealth, and explore the relationship between the Military Wealth God and the Five Ways Gods of Wealth and society, so as to focus on its structural analysis. The research structure of this thesis is divided into four parts: First, to define the terms. Secondly, discussing the derivation of the development of the customs and habits of the Gods of Wealth in Taiwan and the summarizing the relevant blessing . Thirdly, exploring the stability and continuity of the gods with the title of “Five” in front, and combining with the results of the data collected in the fields and records, and analyzing the functional evolution and influence of the God of Wealth Zhao Gong Ming under the social, religious and cultural functions. At the same time, it also explores the symbolic significance of the traditional culture and folk culture in the religious ritual activities, which also explore the symbolic significant of the traditional witchcraft culture in the folk religious beliefs in the praying of ritual activities. Once again, focusing on the praying for wealth and to take the Wu De Gong of Bei Gang as the ancestral temple for the case study, to narrate its origin and historical development, as well as celebrations and ritual activities held, and relates the relationship between the Wu De Gong of Bei Gang and Dong Xing Temple of Xin Gang. And comprehensively analyze the historical source of how Chi Fu Wang Ye became the referral officer to recommend Zhao Gong Ming to help people, and also to explore the ritual activities of the God of Wealth, the philosophical deeds, and the verbalize of believers. Fourthly, focusing on the seeking of wealth and get store of wealth ceremony and the narrative prose, the influence of the local folk culture on the social structure, the contemporary religious celebrations, the social and cultural functions and the ordinary cultural thinking in the life mode of the folk religious belief. The myths and legends of the five ways gods are circulated among the believers. The mythical transcendental thinking of the holy and the vulgar, and the influence of the contemporary and the very realistic spiritual life. Finally, it sums up the oral narrative and influence of the Military god of wealth and the five ways gods of wealth on the life style in Taiwan folk culture development with its myths and legends, the "ordinary and extraordinary" of contemporary religious celebrations, and the "changeable and unchangeable" of the ordinary cultural thinking.