地理研究
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Item 莊子的空間論(地理學系, 1992-03-??) 潘朝陽Item 苗栗嘉盛庄村廟的空間配置及其內涵(地理學系, 1990-03-??) 潘朝陽For the purpose of interpreting the meanings of the village temples' spatial arrangement at “Chiasheng Chuang (嘉盛庄)” Miaoli area, this study has reached to conalusions as follows by fieldworks and hermeneutic method of Humanistic Geography: 1. The main temple of “Chiasheng Chuang (嘉盛庄)" is known as “Wu Wenchang Temple (五文昌廟)”. In view of the building scale, location, bearings of fengshui (風水) sacri-ficial circle, and cultural landscape of this temple, it is indeed qualified as the center of the village, the axis of villagers' lifeworld, and the pivot of the existential space of the village. 2. With the spatial pattern of “core& four peripheries (中心─四方)", “Tutikung Temples (土地公祠)" have taken shape of the village's boundary and territory. Their locations and cultural landscapes reveal the meanings of “Tutikung Temples(土地公祠)” as follows: a. The god's duty for guarding the frontiers of the village. b. The religious role of the area's corner (角頭) at the village. c. Manifesting the spiritual contents of lower cultural tradition in the villagers’ daily life. 3. The locations of “Wuku Temple (五穀廟)" at the north and “Shihmu Temple (石母祠)" at the south of “Chiashen Chuang (嘉盛庄)" represent the operational meanings of “Chien (乾)” (the Heaven) and “Kun(坤)" (the Earth) in the existential space of the village with the symbol of flourishing agriculture. 4. The writings sculptured on the walls or pillars of the temples sufficiently manifest the valuations and the ethical norms in the Chinese Culture, for instance, the writings in the main temple teach us both loyalty and filial piety; the writings in the “Tutikung Temple (土地公祠)" tell us to pay our highest respect to the virtues of the Earth; meanwhile, the writings in “Wuku Temple (五穀廟)" and “Shihmu Temple (石母祠)" praise the profound connotation of both the Heaven and the Earth. All these show that lowerItem 康熙時期臺灣社會文化空間(地理學系, 1997-11-??) 潘朝陽; 池永歆Towards the end of the Kangxi(康熙)era, the large number of immigrants coming from what today is Fujian and Guangdong provinces gradually created a Chinese pioneer society in Taiwan. The sociocultural spatiality of the Chinese people in Taiwan's Zhonglu( 中路 )and Beilu (北路 )areas at that time can be divided into three domains: A core area consisting of Fucheng (府城 )and the adjacent Taiwan county; a mixed Min (閩 )-and Hakka( 客 )-speaking outlying area from Xiajiadong( 下加冬 ) to Douliumen (斗六門 ); and a mixed Hakka and aboriginal area to the north of Douliumen. The Nanlu (南路 )area was bounded by the lower Danshui River (下淡水河 );on the right bank were Min-speaking settlers, and on the left was the Hakka sociocultural Domain. In terms of sociocultural character, the Chinese in Taiwan at that time were coarse, fickle, lawless, and scornful of educational and cultural pursuits. It was this character that led to several popular uprisings during the Kangxi period. In particular, the Zhu Yigui Riot (朱一貴事變 ), which spread to all areas of Chinese Taiwan, was a typical product of this sociocultural spatiality. Apart from the characteristic sociocultural structure of the Chinese pioneer society in Taiwan, government oppression was the most direct reason for the sudden popular uprising that occurred in the Zhu Yigui Riot. The local sociocultural characteristics provided the chief basis for the rebellion of Zhu Yigui and his followers. This unique basis inevitably displayed a related spatial nature during the course of the uprising. This thesis discusses the sociocultural spatial of Taiwan during the Kangxi period, and uses the Zhu Yigui Riot as a main thread in shedding light on the spatiality content and significance of all stages of the uprising and its suppression. It also describes the spatial structure of the uprising's major events. This thesis seeks to illuminate the concepts that human activities are fundamentally spatial in nature, and spatiality is a mode of human existence.Item 從赫特納到沙學浚的地理學本質論(地理學系, 1999-05-??) 潘朝陽任何一門長遠的學術；必有其悠久的本質論傳統。地理學亦不例外。赫特納首創區域特性描述詮釋的「地誌論」地理學本質論典範，對本世紀全球地理學界具有深刻的影響，我國當代地理學之開創和發展，赫氏典範實際產生了重要的意義。對於臺灣現代地理學而言，沙學浚教授居於開創者重鎮的崇隆地位，他的地理學本質論，明顯歸屬於赫特納的「地誌論」典範。學術思想的傳承和發揚是重要的，本文的目的即是通過學術思想的源發及承續之脈絡和內涵的詮釋與釐清，用以彰著由赫特納到沙學浚的地誌論地理學本質論。地理學本質論牽涉存有論的哲學性依據；地理學是一門科學，也是一門空間之學，本文指出赫特納的科學觀和空間觀，基本上源發於康德的空間哲學以及新康德主義的雙元性科學觀念。因此本文先詮釋康德空間論以及新康德學派的科學觀，再詮釋赫特納的地誌論地理學本質論的科學思想以及其辯證性的空間－區域觀念。復次，本文點明：沙學浚教授早年求學的時空背景使他深受赫特納地誌論典範的影響；本文根據沙學浚教授的地理論著之文本，判析其基本的地理學本質論，乃是赫特納的地誌論地理學本質論典範下的思想系統。赫特納典範是值得珍貴的，沙學浚地理本質論深受其導引，而本文亦指出另一位重要地理學者陳正祥教授的地理學本質論，其實亦屬赫氏典範的實踐，本文於此指明對現代臺灣的地理學之開創而言，沙陳二氏的地理本質論實有其期同源頭。本文最後特別引釋《孟子》關於「王道仁政」的論述以顯證由赫特納到沙學浚的「地誌論」地理學本質論的研究進路，實具有「經典」型的永恆性地位，值得我們珍惜貴重，切莫輕忽。Item 整全生機論自然宇宙觀：人與自然和諧的環境倫理(地理學系, 2005-05-??) 潘朝陽人類對於自然宇宙的觀點，存在兩種截然不同的典範，其一具有神聖義蘊而主張自然宇宙是一種整全生機體，人屬於這個整全一體的自然的一部分而不能分割，而且 人與自然之間具有心靈感應；其一則認為自然宇宙是一個由個別物體組織形成的大機械，可以加以分解，而且是無心靈的物質，人以心物二元的關係對待自然，人只 是以理性之客觀去認知自然宇宙的結構。 自笛卡爾的心物二元論盛行以來，現代性的機械論自然宇宙觀逐漸成為主流，我們正好生存於這樣割裂了人與自然的現代。 機械論的自然宇宙觀帶來了人征服大自然的環境倫理，引發了嚴重的環境破壞和生態危機。 本文寫作的目的在於喚醒人類本有的神聖心靈，以此而了悟全生機論的自然宇宙觀，從此引生人與自然敬重和諧之道的環境倫理。庶幾可以從心靈出發而對治日益嚴 重的生態危機。 本文詮釋了文藝復興時代以降的機械論自然宇宙觀，且名之曰：「笛卡爾－牛頓典範」。再者，本文從「蓋婭」經印地安傳統到莊子，點明了整全生機論自然宇宙 觀，此乃反對機械論的機體主義之新典範。 本文特別詮釋了「猶太－基督宗教」的聖經創世記，闡揚上述的整全生機論之環境倫理智慧。 最後，本文特別明示此環境智慧乃是悠久之人類傳統心靈，在地理學的宗師卡爾．李特爾之地理思想中亦充分具備。Item 粵東原鄉「三山國王」神祇的性質(地理學系, 1993-06-??) 潘朝陽Triplex Mountain King Worship Cult, in so far as the Religiosity Movement is concerned as regards its deification process, originated from three mystic peaks situated in Dieux-Joux County of Kwang Tung, its mystic attributes came forth from the religious environemental perception setting in the locality, then, bit by bit, through a humanitarian, civilizational transmute-tion process, the object-as-form-of-beauty changed into an object-of-morality, and eventually through a substantive conversion process, into a Homeland Guardian Deity. It has further, grad-ually gained weight up from once a regional, provincial deity level, into sort of a national consecration cult, in other words a nationwide homeland Guardian Deity, from then on its spell has by far exceeded its original setting that was provincially East Kwang tung, it has indeed since become a national consecratory cult.B asically, the formative process of the Triplex Mountion King Worship Cult can be regarded as a form of religious projection of man-Land relationship that is so characteristically traditionally chinese. Beginning from the Deity Mounatian, it gained heavenly ordination to become sort of Godly Human being, the incarnation in a sense, what with the buildup of a mortal-cum-deceased, but immortal soul cult developed over the years by-gone, it become a Homeland Guardian Deity highly revered and acknowledged by the country folks. In fact and indeed each element and junture in the evolutive process has come about as a result of the compromise to a highly refined level, between the underlying natural setting and the meta-physic human activities having taken place thereon, exhibited in largely religious forms. To put it another way, each phase in the evolution of the Triplex King Cult, has come largely as a result of people's innate quest from the existing world, civilian and natural surroundings inclu-sive, for the godly feat of protection under the Treplex Mountain king, the civilisational elementItem 臺灣民俗宗教分佈的意義(地理學系, 1986-03-??) 潘朝陽Item 周易的環境倫理及其大地關係(地理學系, 2002-11-??) 潘朝陽現代化產生的環境生態的破毀和污染問題，追根究底，世人需從「機械論式世界觀」典範，方能澈底對治。當代生態保護運動和思潮以及環境倫理哲學，已能正面積極提出整全生機式的觀點，而以視大地如母的倫理，安置人文與自然的合一且和諧的親情式之關係。 整全生機式的典範，並非現代產物，乃是人類古典的天人智慧，中國經典中，整全生機之天人智慧，包括儒道陰陽諸家，均十分充盈豐富，有待我們開展當代性的經典詮釋而將古典智慧加以喚醒。 儒家是中國文化和思想的主流，其重要經典，特別是其經中之經的《周易》，承載著中國人的天人合一式的自然生態觀以及環境倫理；我們認為中國古代經典，並非哲人透過懸想玄思而在思想觀念上建構而形成，而是經由深切著明的生活和文明之實踐過程，往上提升而形成。中國人自古在大地上建立了有機生態農耕文明，中國人之心靈即於此大地基盤上，逐漸提升其思想而形成了人與天合一和諧之整全生機式本體宇宙論，而於《周易》中充分呈顯，而中國人在有機農業文明中所特有的人與大地親和的環境倫理，就是從這個思想系統中蘊涵而發生，《周易》即此倫理之載體。 本文以詮釋學的方法，就《周易》經傳文本以及有關於當代生態哲學、環境倫理等文本，進行古典和當代之思想觀念會通之詮釋。首先從《易繫辭》所提供的農耕訊息討論中國天人合一的環境倫理之基盤，此即中國的有機農業文明；再論及從此農耕生態之基盤而提升形成的「氣」的連續聯繫型宇宙思維形式；又再詮釋《易經傳》的環境生態觀和環境倫理；最後則畫龍點睛地點明《易傳》是以「仁」為核心之道德理想主義之生態觀，仁之觀點的生態觀和環境倫理學，正是中國特色的當代環境生態之智慧。Item 地理學方法論中的非實證論傳統(地理學系, 1987-03-??) 潘朝陽Traditionally, geography has always been regarded as a branch of the so-called “positive science”, and as such geography is held to abide by such rigorous scientific inference procedures as hypothesis, collection; evaluation; and analysis of data; verification, establishment of model, and consequently forecasting based on conclusion. Geography derived accordingly is referred to as ‘scientific geography’, the philosophy underlying known as ‘positivism’. The progress of natural sciences which has been advancing vehemently in our times has considerable impacts on the philosophy, since the 19th century positivism has become an emerging trend for methodology, calling for the application of natural sciencse, mathematical and physical models to the study of social phenomena with a view to find out universal law accountable for all that is seen and that which prevails in the cultural and social phenomena everywhere worlwide. Way back following World War II, especially during the 60's and the 70’s, Geography for study has been deeply influenced by theories like positivism and logical positivism, a lot of spatial scientifically oriented theses on the subject of geography came up one after the other, with strong backgrounds of math and physics, especially geometrical spirits, as reflected in the points, segments of line, and surfaces characterising geographical settings. As a matter of fact, there is an ab-positivism philosophy which has been prevailing and outstanding enough in the tradition of the evolution of history, be it ‘Romanticism", “Neo-Kantianism”, “Historicism”, they altogether run contrary to “Naturalism”, “Materialism”, “Empiricism”, and even “Positivism”, any that which favors “Mechanism”, they opposed researching, handling of cultural and social issues by means of natural science in one way or another, but instead they advocated “cultural historical sciences”, with stresses given to humanitarian value, individual meaningfulness, anItem 「中心-四方」空間形式及其宇宙論結構(地理學系, 1995-03-??) 潘朝陽聚落具有「中心-四方」的空間形式，是人的居住文明的悠久空間傳統。在地表上，人創造適合自己在居住時主體上認定的「安居性空間」，如此形成的空間，稱為「存在空間」(existential space)。在此形式之中，人之存有意義獲得開顯，而也因此，遂帶有神聖性質。以中國而言，聚落的「中心-四方」空間形式，由來已久，已然成為一種長久穩定的文化歷史脈絡; 其內在蘊涵著一套宇宙論結構，此即「五行」思想體系。「五行」哲學，為中國歷史社會或文化結構中的一種重要觀念、規範、行為、表現系統，在大小傳統兩層中，均深具力量。於此哲學中，含具、展顯著古老的「中心-四方」(五方)的空間形式，而使「五行」以其自身的特性涵容以「五方」，使「五方」的空間框架撐舉了「五行」的內容，遂成為中國人二千年來的生活世界的空界性指導原則。