摘要:

志願服務是一種讓青年能提早接觸社會的服務工作，可以讓參與者擴展個人生活經驗的領域。Super將人的生涯發展分為五個時期，每一個時期都有不同的發展重點，大學生投入志願服務是在「探索期」的階段，此時藉由不同的活動與課業，對於自我本身與外界進行探討與摸索，過程中的一些關鍵的人、事、物亦會影響生涯發展。

本研究以Super的生涯發展理論為依據，研究對象為2006年到2016年間的桃園區慈濟大專青年，邀請十一位研究參與者，藉由半結構式的深度訪談探析志願服務經驗對生涯發展影響。從研究結果中可發現會從事志願服務並非偶然的現象，間接從一個人的個性、家庭背景、求學過程皆產生影響。整體來說志願服務經驗對生涯發展的影響主要在於三個方面：（一）人生方面：包含人與人之間應對的改變、自我正向思考提升、心境上的轉變、個性上的轉變等；（二）職業方面：包含志願服務經驗的歷練與累積幫助在職場上、志願服務與職場理念相結合、志願服務經驗對職場工作的幫助、從志願服務發心投入慈濟志業工作；（三）心境方面：志願服務經驗讓研究參與者得以在休閒假日參與慈濟的志工活動，能為忙碌的工作生活提供轉換與平衡的空間。

取自台灣博碩士論文知識加值系統

摘要:

本研究以慈濟大學2014川愛志工隊為例，探討27名大學生志工自2013年10月起參與約150小時的培訓與社區服務，至2014年8月進行海外服務後，對大學生志工人文關懷態度之效應。同時探討研究者在招募志工、方案設計、增能培訓與社區服務，以及在四川服務歷程中所遭遇的困境、解決方法與成長。本研究藉由量表、半結構式訪談、省思札記及檔案文件等收集大學生志工的服務經驗，以及服務對象的回饋意見，以做為評估成效之依據。

研究結果發現：一、運用公民行動模式設計海外服務方案的增能培訓課程，可以增進大學生覺察社會議題及關懷社區之行動。二、參與海外服務可以正向提升大學生的「知足感恩」、「尊重負責」、「勇氣節制」、「同理仁愛」以及「公民素養」等人文關懷態度。三、運用「家」的情感連結能凝聚志工隊的向心力，有效內化團隊規範。四、運用「典範學習、慈善膚慰、靜思分享、利他實踐」提升大學生的服務知能與世界公民素養。

本研究最後提出以下建議供相關單位與未來研究者參考：一、海外服務應長期經營以建構轉化型服務夥伴關係。二、結合覺知關懷、探究增能與公民行動設計服務培訓課程。三、建立完善機制以鼓勵大學生積極參與服務性社團。四、探討海外服務增進大學生全球責任感之效應。

取自台灣博碩士論文知識加值系統

摘要:

有鑑於醫學教育的改革，訓練標準化病人，擔任醫學生評估與教學，已蔚為風氣，然而，大多關注的焦點仍停留在測驗與醫學生核心表現，至於在標準化病人的起始動機，卻鮮為人所關注與探討，特別是背景與使命，其個人生命價值之影響，在擔任醫學生教學與評估的演出中更顯重要。本研究目的從慈濟之標準化病人志工的服務經驗中，探索其對生命價值與宗教使命之看法，研究方法採質性研究中的深度訪談，共計訪談6位擔任準化病人一年以上之志工，經過整理與分析，發現志工參與此醫學教育任務之動機多元，其中證嚴法師領袖魅力與角色扮演人倫關係，背後情感的連帶與家庭類比關係模式，動機談論與文化劇本等，與牽掛結構及存有締結生死無常之體悟，均對這群具宗教背景的志工，擔任標準化病人有深刻的影響。

慈濟志工擔任標準化病人之理念與實踐，其宗教使命感與助人、關懷等利他行動之間的關聯，標準化病人與醫院的服務志工不同，其特質與醫護人員有著密切接觸，醫學與護理是講求高度精準且涉及生命存亡的專業領域，標準化病人必須在醫護人員實務訓練中所扮演吃重角色，重複且多次的演出劇本的情境需求。

雖然標準化病人就其實踐工作上有著特殊性，但其依然是醫院志工以及全體慈濟志工的一員，本研究若欲探討標準化病人的宗教理念內涵，亦需將之放置於慈濟宗門的脈絡中來論述，因此，本研究範圍除了採集標準化病人的個別經驗詮釋，亦探討標準化病人所在的慈濟宗門之核心宗旨與教團理念，並溯源至華人文化傳統中幾個主要信仰體系的倫理實踐觀，包括儒家的社會倫理、佛教的慈善觀、民間宗教的積功德觀等宗教思想。

出自集體和個人的動因一同構成外在的實踐模式，本研究將承續上述研究，將倫理實踐之動機分為理念與行動、集體與個別、顯與隱的理論架構，進一步指出宗教使命感在標準化病人扮演中的個人意義基礎。

Abstract:

In the reform of medical education, training standardized patients, as the assessments and teaching for medical students, has already become the norm. However, most emphasis is still at the core of performance tests of medical students. As for the personal background and individual motivations of standardized patients, on the contrary, are often neglected. The purpose of this research study is to explore in-depth of individual values and missions from six volunteering standardized patients involving the process. Qualitative research methods are adopted in the study. Interviews conducted from six standardized patients, all have more than one year volunteering experience in the service of standardized patient program. Through data collation and analysis, the task motivations and diversity beliefs of these volunteering standardized patients are presented. With scripts related to individual family and cultural analogy, Master Cheng Yens influential charismatic leadership upon role-playing human interaction, and care-structure with participating volunteers self-realization on impermanence of life and death, all of these have a profound and unique impact on standardized patients with a religious background in this research founding.

取自台灣博碩士論文知識加值系統

摘要:

本研究記錄學生參與慈濟人文營隊服務學習的成長故事，分析影響大專學生「觀念」或「行為」改變的關鍵點。參考Elder and Conger（2002）所提出影響青少年生命能力發展的「社會資本」概念，呈現慈濟人文營隊裡的功能組服務學習體驗，如何發揮境教的教化效益，引導青年肯定「利他付出」的生命價值觀。文獻探討社會資本與生命機會，情境學習效能，正向信念，和服務性社團效應研究等。研究方法採個案訪談和省思札記，聚焦5位參與慈濟人文營隊功能組長的學生，探究個案突破人我互動的困難和建立正向信念的過程。結果發現5位個案觀念或行為改變的關鍵，一致表達群策群力的情意感受。研究結論指出慈濟人文營隊境教蘊含人際關係的社會資本，有助發展正向信念和生命意義感。

Abstract:

The purpose of this study was to examine the turning points of conceptual or behavioral changes in young adults that reflected on their experiences while participating in a series of Tzu Chi Humanities Camps (TCHC). Guided by the framework of Elder and Conger (2002), the study highlights the significance of social capital on the efficacy of contextualized instruction. The staff functions of the TCHC integrate service learning experiences to inspire young adults to harbor a life value of altruism. Literature review includes research of social capital, life chances, contextualized learning efficacy, positive mindset, and a service-oriented club. Research methods adopted interviews and reflection journals. A total of five college students that had served as staff leaders were purposefully selected as the subjects. Findings revealed that the participants gained affection for cooperation and altruistic goals of life from the TCHC. Moreover, the TCHC proved a harmonious relationship between important elders and developing adults, where participants were willing to accommodate each other's strengths and weaknesses. From the perspective of social capital, this study concluded that the TCHC is a contextualized practice set of life skills to enhance participants' learning outcomes, develop positive mindsets, and inspire life values.

取自華藝線上圖書館

摘要:

　管理大師彼得．杜拉克（Peter Drucker）說：「行銷的目的是要充分認識和了解顧客，促使產品或服務能適合顧客，並自行銷售它自己。」1969年，科特勒（Philip Kotler）與賴維（Sydney Levy）提出擴大化的行銷觀念後，行銷的理念和技術已充分被應用於非營利性的組織，幫助更有效地達成組織使命和目標。

　　「慈濟基金會」為當前台灣頗具規模之「NGO」慈善宗教團體，目前於全球有50個國家設有據點，約有1000萬名會眾，其慈濟靜思語社會行銷成果豐碩。本研究欲對「慈濟基金會」慈濟靜思語社會行銷策略的語藝進行幻想主題研究，從幻想主題、幻想類型了解該組織在靜思語社會行銷策略下開展之語藝視野，並探究語藝視野背後之意涵。

　　本研究選定慈濟大眾閱覽刊物，《慈濟月刊》、《慈濟電子報》為研究分析文本。研究結果發現，慈濟靜思語在社會行銷策略下所建構的語藝視野為「大愛無別、慈濟人間」。語藝視野背後意涵著：愛是無國界、無種族、無貴賤、無分別。因為「大愛」，人與人之間的慈善關懷與災難濟助行動，讓這世界和諧、溫暖、清淨。本研究認為，「慈濟基金會」的慈濟靜思語社會行銷策略，深具說服力量。

Abstract:

Peter. Drucker said: "The purpose of marketing is to fully know and understand customers, promote products or services to fit the customer and their own sales of its own." In 1969, after Philip Kotler and Sydney Levy proposed expansion of marketing concepts, marketing concepts and techniques have been applied to the full non-profit organization, and help to accomplish more effectively the organization''s mission and goals.

　　"Tzu Chi Foundation" for the current Taiwan sizeable "NGO" Charity religious groups, currently has a worldwide presence in 50 countries. It has about 10 million of the congregation, and its social marketing Ci Ji Jing Si Yu is fruitful today. This study intends to do a research towards the Ci Ji Jing Si Yu social marketing strategies of "Tzu Chi Foundation" for language arts fantasy theme studies, from fantasy themes, fantasy types to understand the organization''s aphorisms social marketing strategy to carry out the rhetorical vision and explore the implications behind the rhetorical vision.

　　This study selected Tzu public reading publication, "Tzu Chi Monthly", "Tzu Chi Electronics News" as the study text. The results showed that Ci Ji Jing Si Yu in the social marketing strategy rhetorical constructed under the rhetorical vision of "Greater love for all, Tzu Chi the earth." Rhetorical vision behind the meaning : love is with no borders, no race, no poor, no difference. Because "Great Love", interpersonal charity care and disaster relief actions is to make this world harmonious, warm and clean. This study suggests that the Ci Ji Jing Si Yu rhetorical strategy of "Tzu Chi Foundation" is a power of persuasion.

取自台灣博碩士論文知識加值系統

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:

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:

「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

摘要:

「慈濟」的涵意是慈悲濟世，慈即是「compassion」，濟即是「relief」。慈濟的「人文」理念與慈濟四大志業發展的脈絡息息相關，溯源於濟貧予樂的慈善，推展至醫病拔苦的醫療工作，再延伸到作育英才的教育，最後由大眾傳播媒體的大愛台，將慈濟的「人文」理念傳到全世界。慈濟的人文教育是以培養「人品典範、文史流芳」 之人才為目標，證嚴上人的教育理念認為，小學階段的教育如同小樹苗需要向下紮根，強調生活教育以養成良好的生活習慣；中學階段就像小樹幹成長的方向，因此要讓中學生瞭解人生的方向；大學教育就像一顆長成的大樹，要懂得盡本份，為人付出回饋社會。因此不論大中小學的校訓皆是「慈悲喜捨」，都注重「感恩、尊重、大愛」精神的培養，將培育「以人為本、尊重生命及無所求付出」的社會人才為目標。校園內將人文教育融入課程及環境當中，一般課程包含慈濟人文暨服務教育、醫療與社會關懷、生態保育、解剖與人文及茶花道等。潛在的人文教育則融入於食衣住行各方面，包含學生社團活動、各項校園活動的內容設計。校園環境的硬體規劃，以成為綠色大學為目標，處處可見的靜思語，成為最佳的人文涵養教材。

Abstract:

”Tzu Chi” means ”to relieve with compassion;” Tzu stands for ”compassion”, and Chi represents ”relief”. The principles of Tzu Chi humanitarianism is closely related to the evolution of Tzu Chi Foundation's four missions, which was started from charity that helps the improvised and brings happiness, it was expanded to medical mission that cares for the ills and relieves the sufferings, it was further extended to education, and finally through the mass media the spirit of Tzu Chi humanitarianism is spread around the world. The humanitarian education is to nurture the students to be able to ”set a noble example and leave an indelible imprint on history.” Dharma Master Cheng Yen believes that, the elementary education helps the seedlings to take roots, hence, it focuses on the daily living education and cultivate the students to have good habits; the secondary education aims to direct the tree trunk to grow well, thus, the students know what they are up to; the college education is to guide the students to take care of their daily routines and to reach out to help others. All Tzu Chi schools have the same motto of ”kindness, compassion, joy and equanimity”, they all stress to nurture the spirit of ”gratitude, respect and great love”, and raise the students to be ”human-oriented, respectful to life and giving unselfishly. In order to mingle humanitarianism into the school curriculum and environment, the schools offer various courses, such as ”Tzu Chi humanities and service education”, ”Health care and care for society”, ”Ecological conservation”, ”Anatomy and humanity”, ”Tea ceremony”, ”Flower arrangement”. Humanitarian education is blended into the students' daily living as well through the activities of student clubs and other campus activities. The campus facility planning is set sights on becoming a green university; besides, Jing Si Aphorism can be seen everywhere, that is the best material for the students to develop their inner refinement.

取自華藝線上圖書館

摘要:

教育攸關國家社會的未來，更是個人慧命成長的希望工程，非營利組織已逐漸發現，投資教育就是投資未來、投資國力的軟體工程，幫助受助者真正自立。印尼雅加達慈濟學校規劃在紅溪河整治援助方案中，由慈濟印尼分會經營管理，亦屬於慈濟基金會援建學校中的特例。本研究以印尼雅加達慈濟學校學童為主要研究對象，瞭解其接受教育援助後的改變，研究目的為：

一、瞭解慈濟印尼分會執行教育援助的理念與策略。

二、慈濟印尼分會援助印尼雅加達慈濟學校的歷程與現況。

三、接受教育援助對印尼雅加達慈濟學校學童產生的影響。

透過直接參與印尼雅加達慈濟學校的運作，以及訪談六位慈濟志工、十五位學校教職員、三十一位學生及其家長，研究者分析印尼慈濟志工執行教育援助的方式並從印尼雅加達慈濟學校學生在大愛村與學校生活的學習經驗，將其接受教育援助後的真實感受歸納出以下結論：

一、發心立願成就渴望學習的每一顆心，印尼慈濟志工從菩薩心與媽媽心出發，透過全方 位的教育援助，提供不同的援助需求，用愛投資教育。

二、善用組織經驗與資源為教育援助盡力，印尼慈濟志工長期在當地耕耘，累積豐厚的社會資源與相關援助經驗，順利執行教育援助工作。

三、接受教育援助帶來改變的力量與生命的希望，印尼雅加達慈濟學校讓每個孩子擁有公 平的受教機會、培養多元能力並勇於創造自己的人生，更期待孩子將來能善用所學、回饋社會、利益他人。

根據上述發現，研究者建議：

一、印尼雅加達慈濟學校應落實各項制度執行、開發家長力量，提升學校經營效能；成立教學教材資料庫、申請網際網路，確保學校教師擁有充足的教學資源；建立學校檔案，留下辦學歷史作為學校成長記錄。

二、慈濟印尼分會應規劃教師培訓方案，使教師認同慈濟理念、提升教學品質；另成立慈濟人文室讓慈濟人文深耕校園，並整合現有慈濟志工資源。

三、非政府組織執行教育援助時，需努力跨越宗教、種族、國界等無形鴻溝，協助建構當地社區力量，促使其有朝一日能自立立人。

Abstract:

Education involves much of the future of a country. It is also a hope project for individual’s intelligence. Some NGOs have already discovered that investing in education is investing in the future and the power of a nation. Education will help the receivers to be truly self-independent.

The Jakarta Tzu Chi School in Indonesia, included in the Angke River Restoration Project, is operated by Buddhist Tzu Chi Foundation Indonesia Branch and is a special case among all the schools reconstructed by Tzu Chi Foundation.

The participants of this study is students of the Jakarta Tzu Chi School in Indonesia. The main purposes of this study includes:

1. To understand the philosophy and strategy of the educational aid carried out by Buddhist Tzu Chi Foundation Indonesia Branch.

2. To understand the assisting progress of Buddhist Tzu Chi Foundation Indonesia Branch and the present situation of Indonesia Tzu Chi School.

3. To explore the impact of the educational aid project on the Jakarta Tzu Chi School students.

The author interviewed 6 Indonesia Tzu Chi volunteers, 15 teachers, 31 students, and their parents and worked in the field to get the first-hand information. The result is analyzed and the main finding is summed up as follows:

1. Indonesia Tzu Chi volunteers are like Bodhisattva and mothers of every student. They invest love in the school by supplying different kinds of educational aids to meet every student’s need so that they can attend the school.

2. Indonesia Tzu Chi volunteers have taken care of local poor people for a long

time, so that they can accumulate a lot of poverty relief experiences and

community service resources to carry out the educational aid project.

3. The educational aid project has brought change and hope to the students. The school offers equal educational opportunity and makes students cultivated. They are anticipated to have the chance to create their own life and then do

good for the society and benefit others in the future.

Based on the above finding, the author had three dimensions of suggestions. The first is about the Jakarta Tzu Chi School; the second is for Buddhist Tzu Chi Foundation Indonesia Branch; the third is for NGO to do educational aid:

1. The Jakarta Tzu Chi School in Indonesia should put every rule into practice, and make good use of patients to increase the efficiency of school management. It should also set up archives of teaching materials and establish internet access to ensure teachers sufficient teaching resources. Historical records of the school should be kept, too.

2. Buddhist Tzu Chi Foundation Indonesia Branch should work out vocational training projects to enable teachers to identify with the Tzu Chi philosophy and to promote the teaching quality. Besides, the Office of Tzu Chi Humanities should be formed to manage present volunteer resources.

3. When practicing educational aid projects, NGOs should pay attention to racial differencesand help local community to become self-independent.

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