摘要:

本計畫以慈濟大學醫學院的大體志願捐贈為焦點，觀察其課程設計安排與儀式，以及參與者之觀點與詮釋，並從人類學角度分析以下面向：一、大體捐贈醫療教學研究背後的禮物流動概念；二、佛教之宗教理念與現代醫療之結合與運用；三、以筆者所提的卡理斯瑪「三身」模型解釋大體捐贈。 

Abstract:

In the last 16 years, the number of voluntary corpse donation for dissection at the Buddhist Tzu Chi University’s medical school in Taiwan increased from one in 1995 to 29,913 in 2011 (Yeh 2011: 347). In a Confucian society wherein the value for a whole corpse continues to prevail, how and why was Tzu Chi able to achieve in such a wide response to voluntary body donation for academic usage? What do we make of this prominent phenomenon of, as in the title for the new coverage in The Wall Street Journal, “a surge of cadavers” (Johnson 2009)? The goal of the proposed project is to describe and analyze the practice of corpse donation at the Buddhist Tzu Chi University’s medical school. More specifically, the project will examine the following three questions: First, what is the conceptualization of the body as the gift for the voluntary donation in Tzu Chi? Second, how has religion, in this case Buddhism, contributed to the surge of donation? To what extent the practice at Tzu Chi may shed light on the Buddhist ideas for medical science? Third, how does the practice of corpse donation fit in the threebody model of charisma I proposed (Huang 2009)? How does the three-body model of charisma help explain the practice?

取自國立清華大學機構典藏

摘要:

本文考察慈濟佛教團體推動的大體捐贈何以能打破「保存全屍」的華人文化傳統，獲得社會響應。研究針對證嚴法師和慈濟志工的倡導、個案故事，以及大體啟用和火化追思儀式進行探討，發現捐贈除省錢或行事方便的考慮外，捐贈者及其家屬願意接受遺體遭受破壞，關鍵在於慈濟場域「聖化」大體的語言和儀式中，遺體轉化為三種象徵，即「生態之身」、「道德之身」、「菩薩之身」，對應到「資源回收」、「道德人格的實踐」、「菩薩行」三種意涵，標示從物質性存在到精神性存在的提升，從有限到無限的生死穿越，是這些超越性意涵打動人心。其牽涉的不只是「如何辦後事」，且包括「如何面對死亡」的問題，雖在慈濟的宗教社會場域中生成，但也和文化慣習密切相關，如相當程度地滿足華人完成「道德人格」的成就感需求，以及來世投生善道的期望。宗教信仰未必是捐贈主因，社群或人際互動的助人氛圍常促成捐贈的「實踐摹仿」。群體和個體對捐贈意義的認同共鳴，使得死亡不再是避諱畏懼之事，捐贈衍生面對乃至超越死亡的安頓力量，形成現代華人異於傳統的「送終」觀念和作為。

Abstract:

This paper examines how the Buddhist Tzuchi organization's promotion of body donation for medical use is able to challenge the Chinese tradition of ”keeping the cadaver intact.” Researching on Master Chengyen and Tzuchi volunteers' appeals, case stories, and memorial rituals for body donors, the study finds that apart from economical and convenient reasons, donors and their relatives accept the damage to the corpses as a result of the ”sanctification” of the donors by Tzuchi's rituals and narratives. The corpses are transformed into three symbols, namely, the body of ecology, the body of morality, and the body of bodhisattva, each connoting to ”recycling of resources”, ”fulfillment of moral personality”, and ”practice of the Bodhisattva's way”. These meanings represent the elevation of physical existence to spiritual existence and the crossing of life and death from limitation to infinity. They become persuasive in preparing not only for the funeral, but also for the death. Their appearance in Tzuchi's socio-religious field is very much motivated by cultural habitus, for example, the value of ”moral personality” and the hope for good incarnation in next life for the Chinese. Religious belief is not necessary a factor for body donation. The helping aura in Tzuchi community and personal networks often brings about ”mimesis of practices”. The echoing of individuals and the group to the meanings of donation makes death not formidable. The body donation establishes a norm of ”biding farewell to life,” different from the tradition, for modern Chinese.

取自華藝線上圖書館

摘要:

透過對慈濟大學傳播學系在社區中實踐傳播教育課程的研究，本研究試圖探究晚近對公民新聞的討論，並嘗試對新聞傳播教育的理論與實踐進行反思。

三項背景促使本研究的提出。其一，二十世紀晚期在美國興起的公民新聞學潮流。傳統媒體希望藉由強化社區公共議題報導，挽回逐漸流失的讀者，引發新聞學的專業主義爭議。其二，過去十年間，台灣的傳播學界出現反省傳播教育過度技職化、焦點偏重大眾媒介現象，並建議傳播教育應更回歸基礎、更貼近人與文化。其三，慈大傳播學系因此嘗試透過課程，將學生帶入社區，以文字與影像的報導與紀錄實踐公共性，並培養學生獨立思考與反思的重要能力。本研究是對此一課程實踐的行動研究，瞭解學生對新聞傳播概念的看法，同時也嘗試瞭解學生的實踐經驗，對新聞教育的參考性。

本研究採取問卷調查和深度訪談方法，針對慈大傳播學系參與社區傳播教育課程的學生，以及花蓮縣吉安鄉南華與干城兩社區的民眾與社區工作人士進行調查與訪談。所蒐集的資料將用來分析四個研究問題：(1)社區因為學生的課程實踐發生何種變化？(2)這種公共性實踐是否有期望和實質間的落差？(3)參與公共性實踐的學生是否能將相關理念付諸實踐？(4)這項公共性實踐計畫能對提供新聞教育什麼參考？

研究結果顯示，一、公民新聞實踐有助於學生對新聞專業和新聞倫理的重視，相關課程亦應該從服務學習的角度設計，以因應公民新聞實踐的挑戰；二、傳統新聞學的普世標準，有進一步探索的必要，才能自己何因時因地的新聞教育需要；三、社區居民雖然對學生進入社區從事記錄與報導活動持肯定態度，但是否能因此提升社區的公共領域，仍有待進一步觀察。

Abstract:

Earlier researches on public journalism have found a paradox: the intent to perform public journalism has more ideality than its practice in reality. This study seeked to find a new way to examine the development of public journalism program at Tzu Chi University (慈濟大學) and whether the program had meaning for public journalism and education of journalism.

The study was grounded on three reflective movements. First, the movement of public journalism launched by the American press in the late 1980s. However, this movement has been criticized by some journalism scholars because they believed it blurring the line between reporter and community, leading to compromised independence. Second, during last ten years, some Taiwanese communication scholars have criticized that communication curriculum must not only equip students with a particular skill set, but also help students to understand how journalism to serve as a kind of democratic practice. Third, the effects of public journalism toward local communities.

Based on these considerations, the Department of Communication Studies of Tzu Chi University started its ”Community Reporting” program in 2004, which was designed to teach students that the real stories in life come from community involvement. The study tried to trace the parallel attitude change in both the community's residents and the students who involved in this program.

To know well about the attitude change of community participation, this study adopted the integrated quantitative and qualitative research method by doing the questionnaire survey and in-deep interviews. The researchers tried to answer the questions followed: (1) What kind of change occurs within the community involved? (2) What kind of difference exists between the intent and its practice of this program? (3) Can students put the theories of public journalism into practice? (4) What is the implication of this program to the journalism education?

The results showed that public journalism practice is positive in increasing students awareness of journalistic professionalism and ethics. In order to meet the public journalism's challenge, the course should follow the Service-Learning principle and redesign. However, the public sphere of the two communities was unclear and needed to keep watch.

取自華藝線上圖書館

摘要

這十幾年來，隨著慈濟大愛電視台、佛光人間衛視與好消息衛星電視台的陸續開播，宗教電視台不論口碑或收視率皆逐漸受到社會與閱聽大眾的肯定。也由於其迥異於一般商業電視台的風格，因此值得由許多面向探究這個新興型態的電視頻道。本研究由製作的角度出發，借用新聞研究中守門人的概念，以慈濟大愛電視台大愛劇場的戲劇部門，與其委外製作單位之相關人員共十人為研究訪談對象，試圖瞭解其在製作過程中，將真實的故事轉換為電視劇時，刻意突顯與淡化的部份。本研究發現慈濟大愛台的大愛劇場，其製作單位在改編慈濟委員的真人真事人生經驗為電視劇時，傾向突顯劇情中的「人性本善」、「發借鏡」、「勵志向上」等三個部分，並且淡化「粗言惡語」、「殺生場景」、「人際衝突」與「教條理念」等四個部分。而這七個部份的突顯與淡化，可視為慈濟大愛劇場在製作電視劇節目時，所秉持的重要原則。

Abstract

During the last decade, the increase of religious channels in TV stations has drawn the attention of the audience. Therefore, it is necessary to study the new style of TV channels from various phases. The purpose of this study is to investigate the producing principles of religious TV programs in Tzuchi Daai Drama, which is classified as a Buddhism TV channel. This study interviewed 10 producers of Daai Drama. By using the concept of ”gatekeeping” in journalism, this study explored the producing principles in Daai Drama. This study found that three topics were prominent, and four topics were weaken in the production of Daai Drama. The prominent topics were ”kindness of human nature”, ”enlightenment and comparability” and ”inspiration and aspiration.” The weaken topics were ”rude and impolite dialogue”, ”slaughtering scene”, ”interpersonal conflict” and ”dogma.”

取自華藝線上圖書館

摘要

《無量義經》(Anatanirde?a s?tra)，是《法華經》(Sadharma pundar?ka S?tra)的「開經」。本經中，佛告訴大莊嚴菩薩：「有一法門，能令眾生疾得無上正等正覺。該法門從『無相』(animitta)生，稱之為『無量義」，所以應該修習甚深無上大乘經典－《無量義經》。」慈濟宗門以《無量義經》為修行依據：證嚴法師強調「慈濟是由善門入佛門」，「人文就是人品典範，文史流芳」。因此，本文試著從略述《無量義經》「中國撰述」說，進而論述本經要旨「無相法門」，其次討論「慈濟人文」的理念與精神，最後依本經的「十功德品」來探討慈濟人文，是如何依「無相」法門，從善門行入佛門，實踐人品典範。

Abstract

Ancitanirde?a s?tra is the foundation (pioneer) of the Lotus Sutra (Saddharmapundar?ka S?tra). In this sutra, the Buddha told the Great Dignity Bodhisattva: ”There is a practice that can help sentient beings quickly attain supreme enlightenment. This method of practice, developed from the understanding of formlessness' (animitta), is also called 'immeasurable meaning'. Thus, we should practice this Sutra of Immeasurable Meaning (Anatanirde?a)-the profound and supreme sutra of the Mahayana.Tzu Chi established their practices based on the Anatanirde?as?tra. The Venerable Cheng Yen emphasizes that ”Tzu Chi's practice of Buddhism starts from the gate of wholesomeness,” and ”Humanism means a model of morality, and a good culture that lasts throughout history.” Thus, in this article, I will try to briefly outline the Chinese version of the Anatanirde?as?tra, then discuss the theme of the sutra-'the practice of formlessness.' Next, I will talk about Tzu Chi's ideology and aspirations on humanism. Finally, based on the Ten Virtues mentioned in the Amitarthasutra, I will analyze Tzu Chi's practice of humanism, how they try to follow the teachings on 'formlessness,' and go in depth into the learning of Buddhism through the practice of wholesomeness, and hence, realize the model of morality.

取自華藝線上圖書館

摘要:

日本慈濟於1991年在日本設立分會，至今己近20年，以東京的日本分會為中心，積極推展慈善、醫療、教育、人文等相關志業。證嚴法師2007年得到「庭野和平獎」之後，更受到日本的宗教界與宗教學者的關注，尤其是下述的幾個面向：其一，日本慈濟有很多旅日華僑及其他外國勞動者也加入支援，充分呈現慈濟的國際化以及在救濟方面的貢獻：其二，慈濟喚起日本華僑對中華文化的向心力，並且藉由華語教育等傳承中華文化。不過，到目前為止慈濟似乎並未完全融入一般日本人的社會，有學者指出可能是因為慈濟給人很強烈的台灣佛教團體的印象，而且主要負責推廣的人也絕大多數都是旅日華僑。本文於先行研究的基礎下，著眼於日本慈濟歷史沿革與發展現狀，探討日本宗教界及日本社會對慈濟的印象，並透過日本和台灣不同的宗教觀來分析異文化地區的慈濟精神展現方式。

Abstract:

Tzu Chi Foundation established its branch in Japan in 1991. For nearly two decades, the Japanese branch centered on the Tokyo branch, and provided charitable, medical, educational, humanistic cultural and other services. Japanese religious scholars paid more attention to the foundation after Master Cheng Yen was awarded the Niwano Peace Prize in 2007, especially in the following aspects: First, many overseas Chinese and foreign laborers in Japan joined Tzu Chi Japan, and thus represented its contribution of internationalization and relief. Second, Tzu Chi recalled the cohesion of Chinese culture among overseas Chinese in Japan, and passed down Chinese culture via teaching among the Chinese. However, it seems that Tzu Chi has not totally integrated into Japanese society so far. Some scholars have said that might be because Tzu Chi was strongly regarded as a Taiwanese Buddhist group, and those who were in charge of the branch were overseas Chinese. This article, which is based on prior research, focuses on the history and current development of Tzu Chi Japan to discern the areas of Japanese religion and Japanese society's views of Tzu Chi, and also analyzes different representations of Tzu Chi spirit from different areas through different religious concepts of Taiwan and Japan.

取自華藝線上圖書館

摘要:

本文主旨為探討台灣「人間淨土」思潮與環保運動之間的關係，以慈濟為主要個案，輔以法鼓山作為參照。首先以「人間淨土」思潮的歷史作為背景，試圖理解印順如何以「佛法」研究「佛法」進行理入，析探大乘淨土經典中「人間淨土」的意涵。印順認為大乘經典呈現他方淨土的意象，實有創造人間淨土的意涵，其中涉及到大乘淨土經典何以生成，印順指出此歷程為菩薩誓願精神的匯流，因此，「人菩薩行」的淨土實踐實為大乘經典的核心精神。

其次，本研究以慈濟台東及台北、台中環保志工作為訪談對象，參與觀察三地的環保田野，試圖從歷史發展中分析其環保運動何以生成。在地的環保志工呈現自發生成、見機生長的實踐邏輯，「資源回收」進而發展多元化的環保運動，帶動台灣民間社會群眾力量。然而，過程中包含與政府、民間多方互動的複雜處境。

慈濟環保已成大規模的群眾運動，其滲透到民間社會的角落至為關鍵。環保透過資源回收走入社區，以「淨化人心」訴求的行動更使環保深入民間，過程中志工以不同方法與在地文化及信仰互動，展現慈濟融合當地民情的宗教性格。另一方面，企業家進入志工體系成立「大愛感恩科技」公司，使台灣環保經驗與世界接軌，本文指出其過程呈現動態的發展及生成，並將政府和資本家納為慈濟環保的力量。另外，證嚴「預約人間淨土」到「大地之母」的論述，已走向全球環境的生態關懷，是不斷隨事件及志工對話發展而成的語言系統，不同於傳統佛教的佈道方式。

經由田野分析及文獻參照，本文進一步討論「人間淨土」思潮與環保運動的關係，從群眾心理學和協奏曲的譬喻，分析慈濟領袖與群眾之間的運作，證嚴「人心之所向」的領導風格，呈現如「自發電」的群眾實踐。本文指出慈濟的環保運動，其「淨土」意象的動態生成有著「百川競注」的特色，其非教門的「普世性格」，展現了新佛教運動的氣象。

取自台灣博碩士論文知識加值系統

摘要:

本文探討宗教交談中學者所提的「百川歸海」譬喻，以及證嚴法師所歸結的類似說法「宗教如大海」，在慈濟國際救援宗教合作經驗中展現何種涵義，其呼應當今宗教共同促進人類福祉的倫理需求上有何特色。研究資料為證嚴法師的言論，慈濟刊物的海外援助報導，以及筆者在印尼和南非的實際田野觀察訪談。研究發現，慈濟不傳教的人道救援，證嚴法師教化強調尊重在地宗教與文化，志工不為私己的服務行動，對災民長期關懷，且宣揚人人皆可為善助人，是其在許多不同宗教信仰地區被接納，甚至吸引其他宗教信徒加入志工行列的原因，慈濟也提供他們信念實踐的機會。本文顯示，苦難形成宗教合作的契機，喚起各宗教崇尚的愛與慈悲精神，一種深刻的宗教交談來自面對天災時的共同行動。慈濟的跨宗教合作經驗對「百川歸海」的譬喻提供三種詮釋，包括人心歸向和實踐「大愛」的潛能和作為、宗教包容他者的胸襟，以及宗教對全球苦難的首要關懷，其形成開放性的行善場域，帶動受助者成為助人者，集結不同宗教信徒，發展出行動取向的宗教合作模式。

Abstract:

This paper examines the meanings of the metaphor ”all streams go to the sea,” drawn by scholars for the prospect of inter-religious cooperation, and of the metaphor ”religion is like the sea” similarly raised by Master Cheng Yen, in Tzu Chi's international relief that engages people of different religious backgrounds in volunteer work. The study aims to generalize the features of Tzu Chi's experiences in echoing the ethnical obligations of modern religions to enhance human welfare. Research data is based on Master Cheng Yen's talks, reports on international relief in Tzu Chi publications, and field studies in Indonesia and South Africa by the author. The research finds that Tzu Chi's humanitarian aid without proselytizing, Master Cheng Yen's instruction on respecting local religions and cultures, Tzu Chi volunteers' altruistic help for the needy, and Tzu Chi's values viewing everyone as potential helpers, explain the reasons why Tzu Chi has been accepted in different religious/cultural areas, and furthermore recruits many local residents to join its services. Tzu Chi also provides them with chances and resources to implement their beliefs. This paper illustrates that sufferings create opportunities for inter-religious cooperation, since they inspire the high spirit of love and compassion pursued by religions. Joint actions to cope with calamities result in a deep dialogue between religions. Tzu Chi's experiences of inter-religious cooperation offer three explanations for the metaphor ”all streams go to the sea;” that is, human potentials to carry out ”great love,” accommodating other religions, and all religions' imperative concern for global sufferings. Tzu Chi has set up an action-oriented model for religious cooperation by offering an open space for ”doing good” that incorporates believers of different religions.

取自華藝線上圖書館

摘要:

本研究欲探討組織文化對於宗教性戲劇節目製作原則之影響－以大愛劇場「草山春暉」為例，運用戲劇六大元素—故事情節(plot)、人物(characters)、對話措辭(dialogue)、主題思想(theme)、場景(settings)及音樂(music)進行分析，瞭解戲劇六元素如何於「草」劇中呈現與詮釋，並探究慈濟精神與理念—「淨化人心、勸人為善、樂善好施、真善美愛」如何透過戲劇六元素傳遞，以檢視慈濟組織文化如何運作於宗教性戲劇節目之中，並透過上述檢視來歸納宗教性戲劇節目的製作原則。

本研究採用質性研究中的深度訪談法深入瞭解大愛電視台戲劇部門及大愛劇場「草山春暉」之委外製作團隊，並採取半結構式的訪談方式蒐集資料。透過戲劇六元素於「草」劇中呈現分析之。研究發現大愛劇場戲劇部門深受慈濟組織文化的影響；由於慈濟組織文化透過慈濟人文志業中心內部定期與非定期聚會活動，凝聚慈濟組織內部同仁對於慈濟精神與理念之共識，並以證嚴法師作為組織內同仁的精神指標與方向，將慈濟組織文化的理念與精神融入工作之中，亦反映於工作的表現上，以符合慈濟組織對於同仁工作表現之期許。再者，本研究透過戲劇六元素於大愛劇場「草」劇之呈現，歸納出大愛劇場戲劇節目製作原則為「減少衝突，隱惡揚善」、「真人真事，保護當事人」、「避免葷食殺生，粗言穢語及服裝不整」、「戲劇生活化，啟發借鏡」以及「避免教條式規勸，以感動人心為依歸」傳遞慈濟精神與理念，亦藉此發現慈濟組織文化的慈濟精神理念對於戲劇部門戲劇節目製作原則的制訂亦有相當的影響力。

取自台灣博碩士論文知識加值系統

摘要:

「無語良師」是一群已往生者用身體教育醫學院學生的故事。這群慈濟大學醫學院的遺體捐贈者，在生前即自願將遺體作為醫學院學生解剖課程之用，為了能夠完成捐贈，大多數的老師於生命最後都放棄積極性的治療。而學生們不僅要造訪捐者家人，為其立傳，每次課程前也必須向遺體敬禮問訊，並於期末課程結束後，縫合遺體為其穿衣、送靈。其解剖課程兼具醫學與人文，為現代醫學教育中少有之課程模式，這群捐贈者在慈濟大學即稱為「無語良師」或「大體老師」。

2005年筆者應工作之需製作其紀錄片，在記錄過程中，蒐集各方資料並持續進行拍攝，在素材漸豐之際，數位敘事產製內容之產製概念方興未艾，特別是以網站的形式或互動式DVD，發揮其非線性敘事之特色並強化使用者之互動性，此為內容產製者提供一個不同於以往線性傳播之新的溝通平台。

數位內容具有「數值化的再現」（numerical representation）、「模組化」（modularity）、「自動化」（automation）、「變異性╱液態化」（variability / liquidity）與「轉碼化」（transcoding）（Manovich，2001）之特性，並以其「非線性」與「節點」等之敘事模式創造互動與多元對話的可能。本研究將爬梳數位互動敘事之原理，並以「無語良師」紀錄片之素材作為原料，以實驗性質，嘗試將原線性敘事之故事轉化為數位互動內容作品。

Abstract:

The Silent Mentor” tells the stories of the body donators who contributed their cadavers to teach the medical students the way to respect and cherish human body. The body donators of the Medical School of Tzu Chi University signed the will to give up any progressive treatment so that they may donate the bodies to the students to carry out surgery practices. Before the students practice dissection they are urged to visit donator’s family and write the life stories of donators, so that students may come to know that they are not dissecting a cadaver but an altruistic spirit and a giving soul. Students bow to the silent mentor every time before practicing dissection. At the end of the practices, students will stitch the body of silent mentor inch to inch, to insure that the body has been reinstated. Aftermath, students put clothes on silent mentors and participate their memorial ceremonies to express their deep gratitude and farewell to silent mentors. The program of dissection that combines both medical knowledge and humanity has been the paradigm of modern medical education. The body donators thus, named as “The Silent Mentor”.

取自華藝線上圖書館