論禪宗典籍的「八面玲瓏」

[[conferencetype]]國內[[conferencedate]]20150515~20150516[[booktype]]紙本[[iscallforpapers]]Y[[conferencelocation]]台南市, 台

[[alternative]]On the Diminutives in Yue Dialect and Their Grammaticalization

[[abstract]]粵語常用加綴、變音和變調表小稱，本文運用曹逢甫(2006、2007)「語法化輪迴」的概念，討論粵語小稱的語法化程度、分佈状況、彼此間的關連。 本文用「語法化輪迴」的概念來解釋粵語的小称詞變化，三種詞尾中，以仔尾的分布最廣，其次是子尾、兒尾。變音、變調则集中在廣州、粵西一帶。信宜的小稱詞是五個代表方言點中最豐富的。兒尾產生的時聞比變音、變調早，並派生出變音、變調。變調通常採高調手段，高調小稱是有生物學基礎的自然現象。[[abstract]]Affixation, shift in rhyme, and shift in tone are the general rules of the diminutives in Yue Dialect This paper deploys the concept of "grammaticalization cycle" to discuss the grammaticalization, distribution, and correlation of diminutives in Yue Dialect. It argues that the development of diminutives in Yue Dialect is explicable through the concept of grammaticalization cycle. The distribution of nil suffix is the most popular one, followed by that of izi suffix and er suffix. Shift in rhyme and shift in tone can be found in Guangzhou and throughout the western part of Guangdong. Among the five prominent locations where the dialect is used, the diminutives found in Xin Yi are the most diverse ones. Historically, the appearance of er suffix was earlier than shift in rhyme and shift in tone. In fact, shift in rhyme and shift in tone were both derived from er suffix. Shift in rhyme usually results in a high pitch-an effect which is biologically-grounded.[[notice]]補正完畢[[booktype]]紙

[[alternative]]A Cognitive Study on Verb“Zhu”and“Zhuo”in Chinese Buddhist Scriptures: Focus on Lexicon and Phrase

[[abstract]]動詞「住」與「著」（?）均有〔留止／接觸〕與〔持續〕的語義徵性，語義方面部分重疊，但兩者仍有區隔。特別的是，佛典的「著」類詞語通常帶有濃厚的佛教味道，其中的「執著」還成為現代常用詞。本文認為動詞「住」與「著」透過了「隱喻」展開語義泛化，然而，「住」的意象圖式是「始源─路徑─終點」與「容器」圖式，「著」是「容器」圖式，受到意象圖式、語義徵性、佛教教義、語音的影響，佛典的「著」類詞語常帶有負面色彩義。[[journaltype]]國內[[ispeerreviewed]]Y[[booktype]]紙本[[countrycodes]]TW

[[alternative]]A Comparative Study on Refusals between Male and Female: Using Tainan Residents as an Example

[[abstract]]本文探討在較大的社會距離下，兩性的拒絕行爲及其差異性。我們利用電話訪問方式，蒐集台南市民眾拒訪的回應。調查發現兩性的拒絕策略、話輪轉換、拒絕模式顯出差異。面對陌生人的打攪，男性和女性多選擇「打斷話輪」表示拒絕。結合策略和模式來看，女性通常比較注意禮節，以「說具體理由」和「道歉」的策略來緩和氣氛，多採用「重複間接模式」。多數男性亦注意禮節，用的策略是「說空泛的理由」，1/4強的男性採「單次間接模式」，維護說話自主權。[[abstract]]The purpose of this study is to observe the refusal behaviors and differences between the male and female from a great distance. The researcher collected refusals of residents in Tainan using a telephone survey. It was found that the differences of refusals between the two groups were strategies, turn-construction transition, and methods. When a stranger telephoned, male and female refusal was usually an interruption. When strategies and methods were considered, females were usually more polite than males. Females relaxed the speaking circumstance with specific reasons, apologies, and a repeated-indirect method. Many males were also polite, but their strategy was a general reason. Over 25 percent of the males defended the right to speaking with the single-indirect method.[[journaltype]]國內[[ispeerreviewed]]Y[[booktype]]紙本[[countrycodes]]TW

<觀世音菩薩普門品>譯經語言初探

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試論景德傳燈錄的幾個詞語

[[conferencetype]]國際[[conferencedate]]20121012~20121015[[iscallforpapers]]Y[[conferencelocation]]山東省, 中

[[alternative]]On New Structure "Bu Cuo V"

[[abstract]]本文探討台灣國語「不錯」、「不錯V」的意義和功能，以及「不錯 V」和閩南語be7 bai2 的關係。「不錯」可分為「不錯1」和「不錯2」，其中「不錯2」受到閩南語的影響，產生新興結構「不錯V」。依照教育部公布的國語文能力指標，國語文寫作必須合乎國語語 法、詞彙的規範，教師應提醒學生避免書寫「不錯V」。[[abstract]]"The purpose of this paper is to discuss the meanings and grammatical functions of Taiwanese Chinese ""Bu Cuo V"" and the relation between ""Bu Cuo V"" and Southern Mm Dialect ""be^7 bai^2"" .Two types of ""Bu Cuo"" are ""Bu Cuo1"" and ""Bu Cuo2"". New structure ""Bu Cuo V"" is caused by the influence of ""Bu Cuo1"" and Southern Mm Dialect. According to ""The targets in Chinese ability"" (Ministry of Education), Chinese writing must correspond with Chinese grammar and morphology. The elementary school teachers should advise their students not to use ""Bu Cuo V"" in Chinese writing."[[journaltype]]國內[[ispeerreviewed]]Y[[booktype]]紙本[[countrycodes]]TW

[[alternative]]On the Lexicon and Discourse Style of "the Smaller Sukhāvatī-vyūha" in Different Chinese Translations

[[abstract]]《阿彌陀經》是淨土三經之一，通行本為鳩摩羅什所譯，另有異譯本，為玄奘所譯。在中國的佛經翻譯史上，鳩摩羅什代表了舊譯（第二階段），玄奘代表新譯（第三階段），本文利用比較法，試圖透過同經異譯的對比，進一步瞭解兩位譯經家的譯經風格。 本文認為不宜簡單地以對立的評語評定譯經，如一般所謂｢鳩摩羅什採意譯，玄奘採直譯｣。因為從詞彙語篇章來看，某些名詞鳩摩羅什採意譯，玄奘採音譯，有時剛好相反。雖然玄奘提出｢五不翻｣，但實際操作時沒有嚴格遵守｢五不翻｣，例如同樣是名號，羅漢名、菩薩名與佛名的翻譯方法並不一致。在篇章和通順度方面，鳩摩羅什譯本雖然簡潔，仍有費解之處，反觀玄奘的翻譯卻比較流暢。[[abstract]]"The smaller Sukhāvatī-vyūha" ("The Amitabha Sutra") is one of the three sutras of Pure Land Buddhism. This sutra had two different Chinese translations, one by Kumārajīva and one by Xuanzhuang, with Kumārajīva's translation being the more popular of the two. In the history of the translations of Chinese Buddhist scriptures, Kumārajīva is a second-stage translation representative, and Xuanzhuang is a third-stage translation representative. In comparing these two translations of the same sutra, we are able to understand the styles of the two translators. The opinion put forth in this paper is that we should not criticize translations of Buddhist Scriptures in a simplistic and contrastive way, for example saying, "Kumārajīva's interpretation is a free translation, and Xuanzang's is a literal translation." This paper has actually discovered that some nouns are based on free translation in Kumārajīva's translation, and the same nouns were transliterated in Xuanzang's version, and sometimes the reverse is true. Although Xuanzang advocated "Five Untranslatables," that is, five instances where one should transliterate, his translation did not strictly comply with these five rules, for instance the names of Ahrats, Bodhisattvas, and Buddha were not translated consistently. Although Kumārajīva's translation is fluent, there are some areas that are difficult to understand, whereas Xuanzang's translation is more fluent and easier to understand.[[journaltype]]國內[[incitationindex]]THCI Core[[ispeerreviewed]]Y[[booktype]]紙本[[countrycodes]]TW

[[alternative]]On Diminutive Suffixes "Zi" and "Er" in the Early Min Dynasty: Focused on "Lau-Qi-Da Yan Jie" and "Pu-Tong-Shi Yan Jie"

[[abstract]]本文以明代初期的會話書《老乞大諺解》和《朴通事諺解》為觀察語料，它們反映了14世紀北方官話的口語。筆者透過兩書來觀察明初小稱詞「子」和「兒」的語法化現象，初步發現「子」和「兒」在語義、語音、構詞、語用、語法、能產力方面，呈現了許多差異。[[abstract]]The purpose of this study is to explore grammaticalization of diminutive suffixes "Zi" and "Er" in the early Min Dynasty. The observed text is two conversational books: "Lau-Qi-Da Yan Jie" and "Pu-Tong-Shi Yan Jie". The text provides valuable information on the 14th-century colloquial Northern Chinese language, called the Haner language (漢兒言 語). The author concentrates on the following issues: meaning, phonetics, morphemics, pragmatics, syntax, productivity. It was found from the result that "Zi" and "Er" are very diffent in six issues.[[journaltype]]國內[[ispeerreviewed]]Y[[booktype]]紙本[[countrycodes]]TW

漢文佛典中後綴「來」的語法化歷程

「語法化」為?史語言學重要的課題，它反映?詞彙或結構演變為較虛的語法成分的過程。本文針對漢語的後綴「?」，從詞法角?，觀察帶「?」綴派生詞，及其語法化現象和機制。筆者選定漢文佛典為考察語?，涉及的時代範圍為東漢?宋明，即中古漢語跟近代漢語階段。另外，筆者將同時的中土資??入?照，和佛典做一比較。根據本文的研究，筆者認為動詞「?」的語法化，反映在：從空間的位移隱喻到時間的位移。從實詞走向詞綴的語法化過程，是通過「重新分析」和「隱喻」機制運作而成的。“Grammaticalization” is an important topic in historical linguistics. It reflects the process of words or structures changing to be functional components. This paper focuses on the Chinese suffix lai. It observes derivations with lai and lai's gramaticalization from syntax, semantics and pragmatics. We chose Chinese Buddhist Scriptures from the former Han Dynasty to the Ming Dynasty, i.e. Middle and Modern Chinese, as materials. In addition, we also included the data in the middle area to make comparison with Buddhist Scriptures. According to the study of this paper, the grammaticalization of lai is a metaphor: from shift in space to shift in time. The Gramaticalization of lai, which changes from a lexical word to a suffix, is the result of reanalysis and metaphor