Navigating SWOT-FANP with GSM method to prioritize the strategic location

[[abstract]]This paper proposes a SWOT-FANP (strengths, weaknesses, opportunities, and threats – fuzzy analytic network process) analysis, together with the grand strategy matrix method (GSM) to deal with the multiple-criteria decision-making problem of location selection for a second tier city in China. This hybrid method can not only combine both qualitative and quantitative information and utilize fuzzy logic to eliminate vagueness, subjectivity, and imprecision, it can also clearly represents the competitive position of second-tier cities on a the quadrant coordinate to help an enterprise choose a strategy for development. To this end, I empirically chose a multinational pharmaceutical enterprise (MNE) as an illustrative example. The results reveal that Suzhou and Chongqing cities are in the best positions in the competition as a result of having external opportunities for development and internal competing strength. Moreover, the MNE could adopt a niche-focus strategy for the market by focusing on specific ailments to which people in Chinese communities are vulnerable to strengthen their competitive strengths. This study demonstrates and validates that such an enhanced methodology is viable and highly capable of providing enriched insights regarding strategic decision-making management in complex real-world situations.[[journaltype]]國外[[incitationindex]]SSCI[[ispeerreviewed]]Y[[booktype]]紙本[[countrycodes]]LT

試論《荀子‧正名》中的「散名」

[[abstract]]荀子在〈正名〉中剴切陳言後王之成名、名之所緣以同異、制名之樞要、用名之三惑，乃至期命辯說者，顯然針對處士橫議而發。而在該篇首段，言名凡四類：「後王之成名：刑名從商，爵名從周，文名從禮，散名之加以萬物者，則從諸夏之成俗曲期，遠方異俗之鄉，則因之而通。」前三類為歷史文化的範疇，屬於典章制度；至於「散名」，泛指普通事物的各種名稱，荀子認為這些「名」是依照中原地區的風俗經過共同約定形成的，指一般民情風習中常有，或時時需要用到的萬彙之名，其「成」、其「從」，初不必具政教上典則儀式之義，而是隨生活上之應對方便，以適宜運用的。從荀子「正名」思想來看，乃是奠基在儒家傳統的正名份上，而講究其名實，並以「禮」教之，以期達成天下大一統的理想境界。[[sponsorship]]輔仁大學中國文學系[[conferencetype]]國際[[conferencedate]]20140517~20140518[[booktype]]紙本[[iscallforpapers]]Y[[conferencelocation]]新北市新莊, 臺

Research on the Relationship of New Employee Turnover and New Employee Training

现代商业社会，随着人们生活工作的步伐逐渐加快，“狂躁”已经成了这个时代的象征。人们再无法像从前一般乐于安守某个岗位，取而代之则是为了追求自己心目中的理想工作，十分迅速地进行就业、离职、再就业的各个决策，工作中任何环节的不妥均会让员工产生离职的意愿。而作为企业员工特殊一员的新员工则面临着更加充满诱惑的离职可能，毕竟，与老员工相比，新员工，不管从物质成本还是精神成本的角度来考虑，离职成本要小的多。新员工是企业生存的源泉，是维持企业新陈代谢的必要成分。新员工离职处于正常范围内，将有助于促进企业的达尔文式进化，但是如果超出企业正常承受水平，必然会导致企业步向衰败。不可避免，新员工的保留必然将成为人力资...Now, People’s working pace is quicker than before, “rash” has been popular. People can’t stand staying in the same work, and they try to change their jobs frequently just for looking for the perfect job. Anything happened in the job may be been a reason for the employee’s turnover, because if the thing happened not make the employee pleasure, it will make the employee unsatisfied. New employees gr...学位：管理学硕士院系专业：管理学院企业管理系_企业管理(含财务管理、市场营销、人力资源管理)学号：20041401

研究発表 台湾の「日本語文学」における翻訳の装置

Under the policy of colonial linguistic assimilation adopted by imperial Japan, there were Taiwanese writers who attempted to produce stories in Japanese. Today, those texts are known neither as Nihon bungaku (Japanese literature) nor as Taiwan bungaku (Taiwanese literature); rather, they are given the special appellation Nihongo bungaku (Japanese-language literature). As that label indicates, it should be clear that this body of literature has been excluded from the Japanese framework as well as from that of post-colonial Taiwan.In recent years, however, Nihongo bungaku has garnered attention in that it sheds light on the context of the age during which it was produced. In particular, the question of the writers\u27 self-identity has come to attract considerable interest. As a means of investigating this question, it is not only necessary to take another look at the texts themselves, but, at the same time, to examine the Japanese-language expressions found therein. Such expressions reveal the degree to which these writers felt close to (or distanced from) Japan and the Japanese language. By pursuing this information, one can get a general grasp of the writers\u27 sense of self-identity.Nihongo bungaku began to appear on the scene in the 1920s, and it reached its peak in the years from the late 1930s to the end of World War II. Enmeshed in the complexity of the contemporary linguistic situation in Taiwan, the texts are a mixture of translated and untranslated phrases. In the translated sections, the patterns of translation are not always the same: an explanation might be added in parentheses below the text, for example, or explanatory Japanese-language readings might be added to Taiwanese phrases. Similarly, the untranslated sections also fall into a variety of different categories: from the simple adoption of Taiwanese-style phrases, to the use of highlighting or Taiwanese pronunciation markers in order to emphasize the foreign quality of the given phrase.The present study is grounded in an interest in such questions as: how did such translation choices come about? What kinds of implications did such choices come to have? By reading through texts dating from the colonial period up to such post-war works as Taiwan Man\u27yôshû, I want to analyze the function of translation in the body of literature known as Nihongo bungaku

The Widow\u27s House : Japanese Language Literature and Soseki\u27s Kokoro

　本論の目的は、台湾、朝鮮の日本語文学と日本近代文学とのテクスト内部における表現上の接点を考えることにある。まず、日本語文学として、台湾では張文環の「父の要求」や呉濁流の『アジアの孤児―日本統治下の台湾―』、朝鮮半島では牧洋の「東への旅」に注目してみた。これらの三作には植民地出身の主人公が皆、東京留学の間に「未亡人」の家に下宿していたという共通点があげられる。なおかつ、三人ともその家の一人娘に恋慕を抱きながらも、民族問題を乗り越えられないまま去ることになった。このような設定は、実際、日本近代文学でよく指摘される父の消去という特徴に通じるものがあり、そして具体的には夏目漱石の『こころ』を想起させる。この意外な共通性から、『こころ』における「未亡人」の家の意味合いを考え直し、そこに「家長」たるものがいないため「先生」と「未亡人」双方をつなぎとめるには、必要で適切な場所だったということを確認した。　これに照らし合わせれば、日本語文学のテクストにおける「未亡人」の家も相似的な機能を持つことが分かる。けれども、被植民者の立場にいる主人公たちにとって、その家に入ることは精神的な次元にとどまらずに、身分的に「日本人」として見なされ得るか否かというよりシリアスな問題である。彼らが最終的に諦めざるを得なかったのは、その家に光と影、すなわち母性的包容と父性的排除が同時に存在しているからだと考えられる。この意味において、その家とは、「血族ナショナリズム」と「言語ナショナリズム」という二大原理に基づいて植民地統治を行う「大日本帝国」の隠喩ではないかと読み解くことができる

试论《周易要义》中的易学诠释

[[abstract]]宋代理学家魏了翁（1178-1237），承袭朱熹（1130-1200）思想，力图融会邵雍（1011-1077）、程颐（1033-1107）《易》学。著作《周易要义》以辞、变、象、占为《易》之纲领，并对河图洛书、先后天易学源流及有关分歧进行考证，得出图书相通的结论。魏氏兼顾义理、象数，折衷汉、宋之《易》，不但依经解《易》，揭示卦爻辞的文意，也在通过《周易》的理解与诠释后，观圣人所以作《易》之意，求圣人之心。从象数与义理的融合交发，揭示《周易》文本的内容，透过梳理与诠释，整合出自己的一套体系。[[sponsorship]]厦门筼筜书院; 厦门大学国学研究院; 台湾中央研究院中国文哲研究所[[conferencetype]]兩岸[[conferencedate]]20131122~20131125[[booktype]]紙本[[iscallforpapers]]Y[[conferencelocation]]廈門, 中

許衡對朱子學的傳承與發展

[[abstract]]由宋至明，元於理學之傳，是不可少的承上啟下環節，許衡便是當時的中堅人物。許衡，字仲平，生於金泰和九年（西元1209年），卒於元世祖至元十八年（西元1281年），河內（今河南沁陽）人，世稱魯齋先生。《宋元學案‧魯齋學案》中稱他「表章程朱之學」、「興絕學於北方」，時稱「皇元受命，天降真儒：北有許衡，南有吳澄。」傳播程朱理學的許衡，並非閉門造車，而是在歷史的脈動下，以經世的熱忱，致力於理學的推動，為理學做了寬泛的解釋。許衡的歷史貢獻主要有二個方面：一是緊密結合時代所面臨的重大問題，總結出少數民族統治者入主中原必行「漢法」的規律，也影響元初的政治走向；二是開元朝國學之先河，奠定了元朝國學的教育制度，發展朱子學說，將學術思想應用在實際作為上。這是許衡的特殊點，因為他不僅堅持了先秦儒家以來的政治理想，也延續了兩宋理學的精神，為元初儒學強烈的用世氣氛中，注入一股清流。影響所及，使朱學成為官方學術正統，教化人民的主要憑藉。本論文除了就許衡傳承及發展朱子學作一全面的分析與探討外，也是對許衡在思想史中地位的評騭；而且，在陳述研究成果的同時，再次襯托出許衡在思想史中之重要性。最後，就本論文未來展望上，欲以許衡為基準點，將視野擴及整個朱子學的深入探究，不管是對思想史的詮釋，或是儒學史的補綴，乃至元代學術的闡發上，皆冀能求更為宏觀完整的思想內容。[[notice]]補正完畢[[booktype]]紙

福建朱子学派－李方子与陈淳之比较

[[abstract]]朱学之所以能影响中、日、韩思想数百年，朱子门人是其主因之一。然而，朱子思想深受重视，以致门人多沦为配角，使研究受到束缚。陈栎曾比较朱子门人黄干、李方子与陈淳，指出「陈安卿当为朱门第一人，看道理不差，其文字纯正明畅，黄直卿、李方子多有差处。」可见陈栎对陈淳推崇备至。在陈淳《北溪大全集》中，李方子出现次数较黄干为多，且现存两人有四封往来书信。此外，现今学者研究对李方子也较少提及。因此，本文将福建朱子学派的李方子、陈淳做一比较，除了生平介绍外，亦对两人的学术成果与传播朱学的贡献进行讨论。[[conferencetype]]兩岸[[conferencedate]]20141017[[booktype]]紙本[[conferencelocation]]漳州, 中