DSpace community: 哲學研究所

對於時間的遺忘——德希達對李維史陀批判中所蘊含的時間性概念;The Forgetting of Time: The Concept of Temporality Implicit in Derrida′s Critique of Lévi-Strauss

title: 對於時間的遺忘——德希達對李維史陀批判中所蘊含的時間性概念;The Forgetting of Time: The Concept of Temporality Implicit in Derrida′s Critique of Lévi-Strauss abstract: 本論文以德希達文本中與李維史陀相關的篇幅為主，即〈人文科學論述中的結構、符號與遊戲〉與《論書寫學》中的〈文字的暴力：從李維史陀到盧梭〉，並以〈延異〉作為補充。首先試圖說明，德希達站在結構主義的內部，是如何看待李維史陀的貢獻與侷限。再者，德希達從要建立一門「書寫學」出發，在李維史陀與書寫的關係上，對李維史陀做出的批評為何。進一步則要指出，李維史陀這些受批評處，不論是其身處「結構性」思考可能產生的侷限，抑或是在貶抑文字／書寫而透露出與在場形上學的聯繫，其多少都在「在場」的影響下，與德希達對於「時間」的思考有所扞格。從而，德希達的論點、回應與論述，也在不同的面向上反映了德希達如何審視時間。於是，本論文的成果，則是希望藉此梳理，在對於李維史陀的批評中，德希達之論述所蘊含的時間性概念為何。;This thesis focuses primarily on the sections of Derrida′s texts that engage with Lévi-Strauss—namely， “Structure， Sign， and Play in the Discourse of the Human Sciences” and “The Violence of the Letter: From Lévi-Strauss to Rousseau” in Of Grammatology—with “Différance” serving as a supplementary reference. The thesis first seeks to demonstrate how Derrida， positioned from within structuralism， assesses both the contributions and the limitations of Lévi-Strauss. It then examines the critiques Derrida levels at Lévi-Strauss in relation to writing， driven by Derrida′s broader project of establishing a grammatology. The thesis further argues that the aspects of Lévi-Strauss subjected to Derrida’s critique—whether the constraints inherent in structural thinking or the metaphysics of presence implied by Lévi-Strauss′s denigration of writing—are， to varying degrees， shaped by the logic of presence， and thus stand in tension with Derrida′s thinking on time. Accordingly， Derrida’s arguments， responses， and discourse reflect， across different dimensions， how Derrida himself conceives of temporality. The contribution of this thesis， then， lies in tracing， through this critical engagement with Lévi-Strauss， the concept of temporality embedded in Derrida’s discourse.

從荀子的君子論述思索現代社會高齡公民之圖像;從荀子的君子論述思索現代社會高齡公民之圖像

title: 從荀子的君子論述思索現代社會高齡公民之圖像;從荀子的君子論述思索現代社會高齡公民之圖像 abstract: 臺灣於2026年邁入「超高齡社會」，為因應人口老化所帶來的挑戰，行政院衛生福利部已於2021年修正《高齡社會白皮書》，提出因應「超高齡社會對策」方案，其五大目標：增進高齡者健康與自主、提升高齡者社會連結、促進世代和諧共融、建構高齡友善及安全環境、強化社會永續發展。隨著高齡者在人口結構中的比例提高，對社會的影響日益顯著，高齡者「量」的增長，更顯「質」的提升之重要，「質」的提升以修養德性為主，持續學習新知與新技能，強化獨立與自主能力，以因應快速變遷的社會。荀子認為人性具道德轉化的潛能，人之性惡透過學習禮義，持續及累積習行，達至道德精進，進而化性起偽成為君子。荀子的君子概念承繼儒家「內聖外王」的理想，修己以安人是最高境界。修養道德不受年齡限制，終身禮教使高齡者內外兼修，提升個人品德與能力，增強造福人群的能力。所以依荀子哲學理念修身養性，實踐君子的社會責任，促進全民和諧相處，實現「不分年齡，人人共享的社會」的願景。;Taiwan will enter a “super-aged society” in 2026. In response to the challenges posed by demographic aging， the Ministry of Health and Welfare of the Executive Yuan revised the White Paper on Aging Society in 2021， proposing policy measures to address the conditions of a super-aged society. The five primary objectives are: enhancing the health and autonomy of older adults; strengthening their social connectedness; promoting intergenerational harmony and intergration; constructing age-friendly and safe environments; and reinforcing sustainable social development. As the proportion of older adults within the population structure continues to rise， their impact on society becomes increasingly significant. With the quantitative growth of the elderly population， the qualitative enhancement of older adults becomes all the more crucial. Such qualitative improvement centers on moral cultivation， continuous learning of new knowledge and skills， and the strengthening of independence and autonomy in order to adapt to a rapidly changing society. Xunzi maintained that human nature possesses the potential for moral transformation. Although human nature is originally inclined toward evil， through learning ritual and righteousness， and through sustained and accumulated practice， individuals may achieve moral refinement and ultimately transform their nature through conscious effort (hua xing qi wei) to become a junzi. Xunzi’s conception of the junzi inherits the Confucian ideal of “inner sageliness and outer kingliness，” in which self-cultivation that brings peace and stability to others represents the highest moral attainment. Moral cultivation is not limited by age; lifelong ritual education enables older adults to cultivate both inner virtue and outward conduct， enhance personal character and competence， and strengthen their capacity to benefit society. Therefore， grounded in Xunzi’s philosophical framework， cultivating oneself and fulfilling the social responsibilities of the junzi can promote social harmony among all people， and realize the vision of “a society shared by all， regardless of age.”

以傅柯《監視與懲罰》論現代網際網路中規訓權力之運作;On the Functioning of Disciplinary Power on the Internet: Based on Foucault′s Discipline and Punish

title: 以傅柯《監視與懲罰》論現代網際網路中規訓權力之運作;On the Functioning of Disciplinary Power on the Internet: Based on Foucault′s Discipline and Punish abstract: 本論文以米歇爾・傅柯(Michel Foucault)在《監視與懲罰:監獄的誕生》 (Discipline and Punish: The Birth of the Prison)中提出的規訓權力(disciplinary power)為討論框架，探討現代網際網路中規訓權力、技術、知識論述與身體四者之間的動態關係與運作過程。規訓(discipline)在傅柯的脈絡具有雙重意涵。第一，作為一種權力技術，規訓透過儀式化的重複練習與監視機制，對身體行為進行細緻的控制與訓練，矯正人的姿勢與行為，使身體變得溫順且服從，進而內化為社會規範。此種權力形式有別於傳統直接暴力、壓抑的主權統治方式，轉而以隱蔽、日常、習性的型態滲透至社會各層面，形成無所不在的網狀組織。第二，作為學科、知識體系或論述實踐，規訓透過一套規範與規律機制，積極建構出特定的對象範疇，並同時形塑關於這些對象的合法論述形式。權力與知識論述並非各自獨立，而是相互生產、彼此強化。規訓權力藉由建立分類與區分催生知識論述，反過來，知識論述為規訓技術提供正當性，使權力的運作更為細緻且不易察覺。隨著 20 世紀末網際網路的崛起，資訊傳遞、社群互動與知識生產的模式產生巨大的轉變。人們逐漸脫離傳統實體的互動場域，進入以網路流動和演算法為核心的數位環境。此種革命性的轉變，帶來了新的規訓技術，讓個體更有效地融入以網際網路為核心的社會。與此同時，監控機制以更細緻的方式滲入網路之中，持續觀看人們的一舉一動，並以維護社會安全與便利性為名獲得其正當性。因此，本論文將聚焦於監控空間、社群媒體的互動性與網路開放性，進一步探討其中的規訓運作。在看似自由的網路環境中，網路技術如何藉由平台介面、演算法、網路監控等規訓機制，推動、促成特定類型的知識論述生產與流通?規訓權力又以何種隱蔽的方式滲透至日常的網路使用之中，重新塑造用戶的身體、注意力與主體?;This thesis applies Michel Foucault’s conceptual framework of disciplinary power， as developed in Discipline and Punish: The Birth of the Prison， to examine the dynamic interrelations and operational processes among disciplinary power， technology， knowledge discourse， and the body within the context of the modern internet. In Foucault’s work， discipline has a dual meaning. First， as a technology of power， discipline operates through ritualized repetition and surveillance mechanisms to exert minute control over bodily behaviors. It corrects posture and actions， rendering bodies docile and compliant， thereby internalizing social norms. Unlike traditional sovereign power， which relies on direct violence and repression， disciplinary power functions in a covert and habitual manner， permeating all levels of society as an omnipresent network. Second， as a normative and classificatory knowledge system， or discursive practice， discipline establishes specific categories of objects through a set of normative mechanisms while simultaneously shaping legitimate discourses concerning those objects. Power and knowledge discourse are not independent but mutually reinforcing disciplinary power produces knowledge through classification and differentiation， and in turn， knowledge discourse legitimizes disciplinary power， making power’s operation more subtle and less detectable. With the rise of the internet at the end of the twentieth century， modes of information transmission， social interaction， and knowledge production have undergone profound transformations. Individuals have gradually moved away from traditional physical interaction spaces into a digital environment centered on data flows and algorithms. This revolutionary shift has introduced new disciplinary operations that more effectively integrate individuals into an internet-centered society. At the same time， surveillance mechanisms have infiltrated the internet in increasingly subtle ways， continuously observing users’ activities， justified in the name of social security and convenience. Therefore， this thesis focuses on surveillance spaces， the interactivity of social media， and the openness of the internet to further investigate the operations of discipline within them. Within the seemingly liberalized online environment， how does disciplinary power function through platform interfaces， algorithms， and internet surveillance to facilitate the production and circulation of specific types of knowledge discourse? And how does it covertly permeate everyday internet use， reshaping users’ bodies， attention， and subjectivities?

職場中人的條件：從海德格《存有與時間》看工作的意義;Human condition in workplace: the meaning of work through Heidegger’s Being and Time

title: 職場中人的條件：從海德格《存有與時間》看工作的意義;Human condition in workplace: the meaning of work through Heidegger’s Being and Time abstract: 本研究探討工作的意義以及個體在職場中的存有條件。核心研究問題「工作體驗的意義是什麼？」反映了企業組織中長期存在的重要議題。在管理與心理學領域中，工作的意義通常被理解為需求的滿足或某種心理狀態。然而，生命意義的本質往往被忽略，使得從孤立的工作經驗中所產生的意義缺乏穩固與持久的基礎。此一經驗科學研究中的侷限，顯示有必要從哲學層面重新探討生命意義的問題。為了回應此一問題，本文首先援引狄爾泰的生命哲學，並以其生命詮釋概念作為理解工作意義的哲學架構。此外，本文亦從正式系統與非正式系統兩個面向，闡明企業組織的本質結構，並藉此指出組織生活中所存在的辯證張力。當研究問題進一步深化為「工作世界如何使體驗成為可能？」時，狄爾泰的生命哲學因主要運作於具體層次（ontical）而顯現其侷限。為回應此一問題，本文轉而依據《存有與時間》中海德格的存有論分析，以揭示人類個體的普遍存有論條件。透過「此在」的存有分析，本文進一步闡明關照事物（concern）、關懷他人（solicitude）與自我關切（care for oneself）作為個體在工作世界中實踐關聯性的存有論模式。依據海德格的觀點，在存有論層次中運作的結構亦必須在具體層次中被經驗。因此，本文結合狄爾泰生命詮釋的構成性結構與海德格對「此在」的詮釋學，進行一次具體層次的回轉，並發展出一套「存有論—具體層次」（ontological–ontical）的生命詮釋體系，藉此導出對工作意義的實踐性詮釋。本研究最重要的洞見，在於重新概念化工作的意義：它不僅是心理層面的需求實現，而是一種個體存有的結構性構成，在此結構中生命透過對自身的詮釋而揭示其意義。本文所提出的「存有論—具體層次」生命詮釋系統，亦可進一步擴展並應用於理解具體工作情境中的工作意義。;This study explores the meaning of work and the existential conditions of the individual in the workplace. The primary research question， “What is the meaning of work experience?”， reflects a persistent concern in business organizations. In business and psychology， work meaning has often been understood in terms of need fulfillment or certain psychological states. However， the essence of life meaning has largely been neglected， leaving meanings derived from detached work experiences without solid and stable grounding. This limitation in empirical studies suggests the need for a philosophical inquiry into the meaning of life. To address this issue， the study first draws on the life philosophy of Wilhelm Dilthey and his concept of life interpretation as a philosophical framework for understanding work meaning. In addition， the nature of business organizations is clarified in terms of formal and informal systems， through which dialectical tensions within organizational life are identified. When the question is further deepened to ask， “How does the work world make experience possible?”， Dilthey’s life philosophy encounters limitations because it operates primarily at the ontical level. To respond to this problem， the study turns to Being and Time by Martin Heidegger in order to disclose the general ontological conditions of human individual. Through Heidegger’s existential analytic， concern， solicitude， and care for oneself are articulated as ontological modes of practical involvement in the work world. According to Heidegger， what operates at the ontological level must also be experienced ontically. Accordingly， by combining Dilthey’s constitutive structure of life interpretation with Heidegger’s hermeneutics of Dasein， this study performs an ontical return and develops an ontological–ontical system of life interpretation， through which the practical interpretation of work meaning can be derived. The central insight of this study is a reconceptualization of work meaning—not merely as psychological need fulfillment but as a structural constitution of human existence through which life interprets itself and reveals its significance. The proposed ontological–ontical system of life interpretation can be further expanded and applied to understand work meaning in concrete work situations.