DSpace collection: 博碩士論文

弗蘭克意義治療理論的哲學意涵;弗蘭克意義治療理論的哲學意涵

title: 弗蘭克意義治療理論的哲學意涵;弗蘭克意義治療理論的哲學意涵 abstract: 筆者任職公務機關無論是面對不理性的民眾抑或弱勢民眾仍須依法行政，不時需面對各種樣貌的人性挑戰甚至衝擊。我們不斷地在矛盾中重新做選擇尋覓心中的理想職場或者從工作裡尋求意義、安頓身心。工作佔人生幾乎三分之一的時間，在漫長的職場歲月，定錨自我的定位與信念更顯得重要。在現代日常生活，人們即使擁有穩定的工作、關係與物質條件，仍常感受到空虛、焦慮與生命失去方向的狀態，反映出一種深層的存在問題：人在缺乏終極意義與價值指引時，如何理解自身的生活與抉擇。維克多·弗蘭克（Viktor E. Frankl， 1905–1997）所提出之意義治療理論，正是在此日常存在困境中展開其思想。弗蘭克將存在主義的觀念融入心理治療以一種較哲學性的觀點來處理人類的心理困境，強調每個人都是獨一無二的存在，擁有不同的天賦、經驗和人生目標。凸顯心靈的自由、選擇與責任的重要性。最後透過創造價值、經驗價值與態度價值三種途徑，說明人如何在不同處境中發現並實踐其生命意義。弗蘭克理論之核心理念：「生命即便在最殘酷的情境中，依然可以找到意義」，弗里德里希·尼采（Friedrich Nietzsche， 1844-1900）說：「懂得『為何』而活的人，幾乎『任何』痛苦都可以忍受」。神明從未承諾人間的花常好月常圓，生命的過程就是一種體驗總會有困頓與徬徨不安。筆者嘗試探討弗蘭克的意義治療法之哲思、理論及運用以認識自己的有限性；期盼在紛擾世界裡有意識地克服意義的缺失感讓心靈有所依歸，在自由選擇的工作裡明白這不僅是法與理其中仍有暖心的使命。;The author， working in a public sector agency， must， whether facing irrational members of the public or vulnerable populations， still act in accordance with the law. In doing so， one is frequently confronted with various forms of human challenges and even shocks. We are constantly making choices amid contradictions， seeking an ideal workplace in our hearts， or attempting to find meaning in work in order to settle both body and mind. Work occupies nearly one-third of human life; over a long career， anchoring one’s self-positioning and convictions becomes all the more important. In modern daily life， even when individuals possess stable employment， relationships， and material conditions， they still often experience emptiness， anxiety， and a sense of losing life’s direction. This reflects a deeper xistential problem: when ultimate meaning and value guidance are lacking， how can one understand one’s own life and choices? Viktor E. Frankl (1905–1997)， through his theory of logotherapy， developed his thought within precisely such everyday existential predicaments. Frankl integrates existentialist ideasinto psychotherapy， adopting a more philosophical approach to human psychological suffering. He emphasizes that each person is a unique being endowed with different talents， experiences， and life goals， thereby highlighting the importance of spiritual freedom， choice， and responsibility. Finally， through three pathways—creative values， experiential values， and attitudinal values—he explains how individuals may discover and actualize meaning in life across different circumstances. The core idea of Frankl’s theory is that “even in the most brutal circumstances， life can still be made meaningful.” Friedrich Nietzsche (1844–1900) once stated: “He who has a why to live can bear almost any how.” Life does not come with the promise of perpetual happiness or completeness; rather， it is a process of lived experience， inevitably accompanied by hardship， confusion， and anxiety. The author seeks to explore the philosophy， theory， and application of Frankl’s logotherapy in order to recognize human finitude. It is hoped that， amid a turbulent world， one may consciously overcome the sense of meaninglessness and allow the spirit to find its grounding. Within the freedom of choosing one’s work， one may come to understand that it is not merely a matter of law and rationality， but also carries a warm and humanistic mission.

老子哲學中「守柔」思想與現代「小確幸」生活觀之探討;A Study of the Philosophy of "Shou Rou" (Embracing Softness) in Laozi and the Modern Concept of "Small but Certain Happiness"

title: 老子哲學中「守柔」思想與現代「小確幸」生活觀之探討;A Study of the Philosophy of "Shou Rou" (Embracing Softness) in Laozi and the Modern Concept of "Small but Certain Happiness" abstract: 老子思想其論述之效用，並不受時間與空間的限制，而對現代社會處處講求快速效率以達目標的做法，似有相當多值得深入論述之處。雖亦有研究探討其「守柔」意涵，卻未有將其進行現代「小確幸」生活觀的相關論述。本文研究動機在於闡明彙整老子哲學之時代課題，亦嘗試將老子思想與現今「小確幸」觀念做出解析。如此將可客觀評價老子哲學應用於現代議題之優點和限制。本文研究重點列舉如下：一、守柔的內涵 1.柔弱勝剛強：堅強者屬「死之徒」，柔弱者屬「生之徒」。守住柔弱，本質上是在守護生命的活力與韌性。2.水的哲學：守柔並非軟弱無能，而是一種極高的適應力。因為它沒有固定的形狀，所以沒有任何東西可以摧毀它。3.處世之道：大智若愚，退而不爭。守柔者守住虛靜。這不是消極逃避，而是為了避免過度擴張導致的「物壯則老」。4.守柔的終極目的：透過守柔，人能保持內心的空靈與寧靜，不被外界的欲望和衝突所牽累，從而達到與自然和諧共生的狀態。5.守柔思想核心：守柔才是強者，正是老子的敘事法則——正言若反啊！二、守柔與小確幸觀念的結合 1.老子「守柔」思想在的具體應用：（1）職場溝通：以「水」的姿態應對衝突。（2）領導力：後其身而身先。（3）人際關係：守弱與示弱的力量。（4）守柔的練習及其回報：情緒的「防震工程」。2.與小確幸觀念的結合：在「小確幸」實踐，人們被鼓勵欣賞生活中的美好瞬間，如此對生活美好瞬間的欣賞與接受，與老子的「守柔」思想相輔相成，共同促進了個體與社會的和諧發展。;The utility of Laozi′s philosophy is not limited by time and space， and there seems to be considerable room for in-depth discussion on the modern society′s emphasis on achieving goals quickly and efficiently. Although there have been studies exploring its meaning of "guarding softness"， there has been no relevant discussion on the modern concept of "small happiness" in life. The research motivation of this article is to clarify the contemporary issues of integrating Laozi′s philosophy， and also to attempt to analyze Laozi′s ideas and the current concept of "small certainty and happiness". This will objectively evaluate the advantages and limitations of applying Laozi′s philosophy to modern issues. The key points of this study are listed as follows: 1.The connotation of Shou Jou: 1. Weakness triumphs over strength: those who are strong belong to the "disciples of death"， while those who are weak belong to the "disciples of life". Guarding softness is essentially protecting the vitality and resilience of life. 2. Philosophy of Water: Guarding softness is not weakness or incompetence， but a highly adjustable power. Because it has no fixed shape， nothing can destroy it. 3. The way of dealing with the world: Be wise as if you are foolish， retreat without competition. Those who guard softness guard emptiness and tranquility. This is not a passive avoidance， but to avoid the "strong things make old" caused by excessive expansion. The ultimate goal of Shou Jou is to maintain inner emptiness and tranquility through softness， free from external desires and conflicts， and thus achieve a state of harmonious coexistence with nature. 5. The core of Shou Jou′s thought: Only by observing softness can one become strong， which is precisely Laozi′s narrative principle - if the truth is true， then the opposite is true! 2.The Combination of Shou Jou with the Concept of Small Happiness 1. Specific Applications of Lao Tzu′s "Shou Jou" Thought: (1) Workplace Communication: Dealing with Conflicts with the Approach of "Water". (2) Leadership: Putting oneself last and leading by example. (3) Interpersonal Relationships: The Power of Showing Weakness and Subtlety. (4) The Practice of Shou Jou and Its Rewards: The "Emotional Earthquake Damping Project". 2. Combination with the Concept of Small Happiness: In the practice of "small happiness"， people are encouraged to appreciate the beautiful moments in life. This appreciation and acceptance of the beautiful moments in life complements Lao Tzu′s "Shou Jou" thought and jointly promotes the harmonious development of individuals and society.

從亞里斯多德《尼各馬可倫理學》的幸福觀探討幸福投資的內涵;從亞里斯多德《尼各馬可倫理學》的幸福觀探討幸福投資的內涵

title: 從亞里斯多德《尼各馬可倫理學》的幸福觀探討幸福投資的內涵;從亞里斯多德《尼各馬可倫理學》的幸福觀探討幸福投資的內涵 abstract: 本論文提出「幸福投資」的概念，旨在突破當代資本主義社會中，僅以財務報酬最大化為核心的投資觀。傳統投資模式多以風險、效率與收益為評價標準，卻忽略投資行為對個人生活品質、心理狀態與價值取向的深層影響。在當代金融實務中，投資的理念已逐漸透過ESG投資的模式，展現市場對倫理與社會責任的關注，然而其理論基礎尚未充分探討投資作為人生實踐之哲學意涵。架構上採哲學詮釋與倫理分析，以亞里斯多德《尼各馬可倫理學》為理論基礎，闡述幸福（eudaimonia）作為人生最高善的哲學意涵，說明實踐智慧（phronēsis）與友誼在引導理性選擇與德性行動中的核心作用。本文主張，投資不僅是金錢運用與資源配置，更是一種涉及長期規劃、風險承擔與人生價值判斷的倫理實踐。進一步探討幸福倫理在現代投資行為中的應用，指出幸福導向的投資能促進理性、節制與長期穩定性，並提升投資者的德性養成。最後指出，「幸福投資」並非否定財務目標，而是在其之上建立一個兼顧人生價值意義、倫理反思與現實條件的整體框架，為當代投資決策提供哲學深度與實踐意涵。使投資行為得以超越單純的財務追求，成為連結個人幸福與社會福祉的重要實踐。;Abstract This paper proposes the concept of “Happiness Investment，” seeking to move beyond the dominant capitalist view that centers solely on financial returns. While traditional investment emphasizes risk， efficiency， and profit， it often overlooks the impact on life quality， psychological well-being， and personal values. Building on Aristotle’s Nicomachean Ethics， the study interprets happiness (eudaimonia) as the highest good and highlights the role of practical wisdom (phronēsis) and friendship in guiding rational and virtuous choices. Investment is thus framed as an ethical practice involving long-term planning， risk-taking， and value judgment. A happiness-oriented approach fosters rationality， moderation， and stability， while cultivating virtue. Rather than rejecting financial goals， “Happiness Investment” integrates them into a broader framework that connects personal fulfillment with social well-being， offering philosophical depth to contemporary investment decisions.

《道德經》視角的班級經營：一份國中初任教師的自我轉化旅程;A Dao Te Ching Perspective on Classroom Management: A Journey of Self-Transformation for a Beginning Junior High School Teacher

title: 《道德經》視角的班級經營：一份國中初任教師的自我轉化旅程;A Dao Te Ching Perspective on Classroom Management: A Journey of Self-Transformation for a Beginning Junior High School Teacher abstract: 本研究旨在探討如何將老子《道德經》中「無為」之哲學智慧，轉化為當代國中導師在班級經營中的實踐路徑與核心理念。隨著「十二年國民基本教育課程綱要」（108課綱）強調學生「自發、互動、共好」的素養導向，教育核心已逐漸轉向培養學生的主體性與自律精神。然而，在少子化壓力、家長高度期待及追求量化績效的社會文化下，國中導師常被迫採取高度監控與干預的「有為」管理，導致學生自律空間萎縮，教師亦陷入專業耗竭的困境。為解決上述問題，本研究採文獻分析、哲學詮釋與自我敘說法進行探究。借鑒高達美之視域融合觀點，讓古典文本與現代教育場域展開對話。透過梳理臺灣教育史中日治時期的身體規訓與戒嚴思想監控，剖析導師內心深處殘存的「統治者」原型；並深入探析《道德經》中「無為」的義理，指出「無為」並非消極不作為，而是一種有意識的「不妄為」與「教育留白」。進一步提出教師應透過「日損」功夫削減掌控欲，轉型為信任學生的「遠望者」，進而實現《道德經》與當代班級經營理念的跨時空對話。最後，筆者透過實務反思札記，記錄並分析導師如何在「有為」與「無為」的動態光譜間尋求平衡。研究發現，「無為」班級經營實為一套動態的管理智慧，其核心在於「不過度干預」與「刻意留白」。透過在班級管理中節制權力欲望，導師能為學生創造出心理上的自發空間，引導其長出內在秩序，進而達成「無為而無不為」的教育效果。這種實踐本質上是一種「勇敢的溫柔」，藉由撤除外在的恐懼與誘惑，為學生騰出內在秩序生成的場域。本研究建構之「無為」實踐架構，旨在協助教師解構「統治者」式焦慮，轉型為信任學生的引導者，並在教育工作中找回內在平靜與專業永續發展之可能。;This study aims to explore how the philosophical wisdom of Wu-Wei (non-interference，無為) in Laozi’s Dao Te Ching (《道德經》)can be transformed into practical pathways and core philosophical orientations for contemporary junior high school homeroom teachers in classroom management. Under the competency-oriented framework of the 12-Year Basic Education Curriculum Guidelines in Taiwan， which emphasizes the core competencies of "Spontaneity，" "Interactivity，" and "Common Good，" the focus of education has gradually shifted toward fostering students’ subjectivity and self-discipline. However， amid the pressures of declining birthrates， heightened parental expectations， and a sociocultural climate driven by quantitative performance indicators， homeroom teachers are often compelled to adopt highly interventionist forms of management characterized by intensive monitoring and control. Such practices not only constrain students’ space for developing self-regulation but also contribute to increasing levels of professional burnout among teachers. To address these challenges， this research adopts literature analysis， philosophical hermeneutics， and Self-narrative as its primary methodological approaches. Drawing upon Hans-Georg Gadamer’s concept of the "fusion of horizons，" this research facilitates a profound dialogue between classical texts and contemporary educational settings. By tracing the historical trajectory of disciplinary power in Taiwan’s educational context， from bodily discipline during the Japanese colonial period to ideological surveillance under Martial Law， this study deconstructs the enduring “Ruler” archetype embedded in teachers’ professional consciousness. Through a systematic reinterpretation of Wu-Wei(non-interference，無為)， the study argues that it should not be understood as passive inaction， but rather as a conscious practice of refraining from excessive intervention and cultivating “intentional educational whitespace.” It further proposes that teachers may engage in the practice of Ri-sun (daily diminution，日損) to gradually reduce their desire for control， thereby transforming from authoritative “Rulers” into far-sighted observers who place trust in students’ capacity for self-ordering. The findings suggest that Wu-Wei (non-interference，無為)informed classroom management constitutes a dynamic form of pedagogical wisdom grounded in the principles of non-excessive intervention and intentional openness. By moderating the exercise of managerial power， teachers are able to create psychological spaces that enable students’ spontaneous growth and the emergence of inner order， ultimately realizing the educational ideal of “non-action， yet nothing remains undone.” Such practice may be understood as a form of “courageous tenderness，” in which the withdrawal of external pressures makes possible the formation of students’ internal moral and behavioral coherence. The practical framework of Wu-Wei (non-action，無為) developed in this study seeks to assist teachers in deconstructing ruler-oriented anxieties， facilitating their transformation into trust-based guides， and rediscovering inner equilibrium as well as the potential for sustainable professional development in educational practice.

DSpace collection: 博碩士論文

弗蘭克意義治療理論的哲學意涵;弗蘭克意義治療理論的哲學意涵

老子哲學中「守柔」思想與現代「小確幸」生活觀之探討;A Study of the Philosophy of "Shou Rou" (Embracing Softness) in Laozi and the Modern Concept of "Small but Certain Happiness"

從亞里斯多德《尼各馬可倫理學》的幸福觀 探討幸福投資的內涵;從亞里斯多德《尼各馬可倫理學》的幸福觀 探討幸福投資的內涵

《道德經》視角的班級經營：一份國中初任教師的自我轉化旅程;A Dao Te Ching Perspective on Classroom Management: A Journey of Self-Transformation for a Beginning Junior High School Teacher

從亞里斯多德《尼各馬可倫理學》的幸福觀探討幸福投資的內涵;從亞里斯多德《尼各馬可倫理學》的幸福觀探討幸福投資的內涵