黃囇莉洪才舒Li-Li HuangTsai-Shu Hung2019-08-122019-08-122017-03-??http://rportal.lib.ntnu.edu.tw:80/handle/20.500.12235/84037本研究旨在探究華人學習意義感之建立、失落及再創生之歷程。研究採用質性研究法，針對17 位成人（九位男性和八位女性）進行深度訪談，研究者再以Baumeister（1991）的「意義連結論」、Park 與Folkman（1997）的「整體意義」與「情境意義」，以及華人的「讀書文化腳本文化」為形式理論，對受訪者的自我敘說資料二度詮釋並揭露其存在處境的置身結構。資料分析結果顯示，此歷程包含四部分，首先，意義的建立主要透過連結，例如，與自我的連結、與生命及世界信念的連結、與學習信念的連結。接著，意義的失落則來自斷鏈、存在的空虛、與學習信念脫鈎。意義失落後，會將意義暫時擱置，讓自己回歸到現實，設下停損點，並試者去看到未來的各種可能性。最後再藉著轉化與代償而得以再創造新的學習意義感。本研究最後也討論文化之意涵、敘說研究之限制及未來可發展之方向。The aim of this study was to explore the processes and mechanisms of the construction, loss, and reconstruction of meaning in the context of learning. A qualitative method was implemented, and 17 adults (9 men and 8 women) were interviewed. Baumeister’s (1991) connection theory of meaning-making, Park and Folkman’s (1997) global meaning and situational meaning theory, and the Chinese cultural script of learning were all adopted as formal theories for the secondary interpretation of the participants’ self-narrative data, and also for the disclosure of the situational structures of existential contexts. The results showed the process to consist of four parts. First, connection is the key mechanism of meaning-building; for example, connecting with oneself/others or with one’s own beliefs about life and the world, or with belief in learning. Second, loss of meaning is a result of disconnection, such as disconnecting from the belief of learning, engendering thoughts about the vacancy of existence. Third, meaning is defined in terms of reality and cost consideration, and being able to see future possibilities. Finally, the reconstruction of meaning results from transformation and compensation. This paper also discusses the implications of culture, the limitations of self-narrative data, and the potential for future research.生命意義華人文化腳本意義感學習Chinese cultural scriptlearningmeaningmeaning of life