Academic literature on the topic '天文觀測'

<p>綜觀白萩詩的研究，普遍多停留在探討白萩的文字及形式，舉凡文字的創新、打破語言形式的框架等。也有部分學者提及現代主義對白萩的影響，比如從其早期作品〈羅盤〉便以浪漫主義來解釋；〈流浪者〉則用形式主義來分析，甚至還有新即物主義、存在主義等等。可是，學界對於白萩詩背後的精神探討甚少，尤其是《風的薔薇》之後的作品。基本上，從《天空象徵》一書開始一直到《觀測意象》，中間橫跨約莫20多年，白萩的詩已漸漸轉向關懷社會、人民，以批判社會現象為主要核心。故本論文遂以白萩第三本詩集《天空象徵》談起，一路到封筆之作《觀測意象》，並從社會寫實、關懷的角度入手，藉此剖析白萩文本背後的精神及用意。</p> <p>&nbsp;</p>

<p>透過社群網路搜尋人們的看法評價作為參考已成為現代人做決策的一種方式，過去文獻已發現傳統媒體是影響市場的重要因素，本文進一步了解社群媒體與房市變化是否有關聯。本文使用OpView社群口碑資料庫2016年至2020年有關房市的臉書 (Facebook) 與論壇 (PTT) 貼文，建構社群媒體情緒聲量指標，與房價、交易量、流通天數、議價空間等四個房市交易資訊以進行關係的實證測試。結果顯示Facebook與PTT社群總情緒聲量或區分為正面、負面、中立情緒之測試，可發現對房價與房屋交易量有顯著影響力，但對房屋流通天數與議價空間就只有PTT社群情緒聲量發現影響力。在Granger因果關係檢定方面，房價與交易量與社群情緒聲量互為因果，也就是發生回饋的情況，然社群情緒聲量僅單向影響流通天數，並與議價空間有很弱的因果關係。透過觀察衝擊反應函數，Facebook社群情緒聲量對房價在衝擊發生的初期有正向且顯著的影響，PTT社群情緒聲量則是對房價、議價空間分別有相對較長期間的正向、負向影響。本文證實社群媒體對於房市具有一定程度的影響力，透過觀察社群情緒聲量能對房市變化更有掌握。</p> <p>&nbsp;</p><p>Online social networks have become a popular channel through which individuals obtain opinions and evaluations that enable them to make informed decisions. Studies have determined that traditional media are a key factor influencing various markets. The present study explored the relationship between social media and housing market changes. The OpView database was searched to retrieve online responses posted between 2016 and 2020 on various social media platforms (i.e., Facebook and PTT). Social media sentiment indices, which were constructed on the basis of the collected online responses, were used to analyze the correlations of the responses with housing price, transaction volume, time-on-the-market, and price concessions. The results indicate that the general, positive, negative, and neutral online responses posted on Facebook and PTT significantly influenced both housing prices and transaction volume. However, only the online responses posted on PTT significantly affected time-on-the-market and price concessions. The results of a Granger causality test revealed the two-way causal relationships of housing prices and transaction volume with online responses, indicating the presence of a feedback mechanism. However, online responses only affected time-on-the-market in one direction, and their causal relationship with price concessions was weak. The results obtained using the impact response function indicate that the effect of Facebook online responses on housing prices was only significant and positive during the initial period of shock. By contrast, the positive and negative effects of PTT online responses on housing prices and price concessions, respectively, persisted for a longer period. We determined that online social media responses influenced the housing market. Through an analysis of social media sentiment, we obtained a clearer understanding of housing market fluctuations.</p> <p>&nbsp;</p>

<p>緒論 本研究旨在探討感恩介入對菁英運動員睡眠品質的正面影響。我們選擇即將參加台灣最大且最具競爭性的國內賽事「全國運動會」前進行實驗，以探討感恩介入在高壓情況下的影響。無論是在橫斷性的調查研究或者是文獻回顧，都可以觀察到運動員的睡眠品質是參賽表現的關鍵因素，並且多數運動員回覆競賽前的睡眠狀況比平常更差，因此如何在競賽前協助運動員的睡眠品質改善便顯得格外重要。過去的研究顯示，感恩介入能夠提高個人的睡眠品質和心理穩定性。這種介入方式讓參與者關注生活中的積極方面，例如感謝周遭環境和他人的幫助，進而增加正面情緒。而在睡前培養感恩的積極情緒被證明能夠改善睡前心理狀態，進而促進更好的睡眠。因此我們希望探討感恩介入是否能幫助運動員在重要比賽前保持穩定的心理狀態，進而改善睡眠品質。此外，為了提高研究的客觀性，我們採用居家攜帶型腦波裝置等客觀指標評估睡眠品質，以消除自我評估帶來的偏誤。 方法 研究對象是一名二十歲的女子跆拳道運動員，參與跆拳道運動資歷已達九年，每天訓練時間約為四至六小時。感恩介入實驗在全國運動會之前進行，分為基準測量階段和實驗測量階段，共計十天。前五天為基準測量階段，運動員在睡眠時配戴了居家攜帶型腦波裝置，連續紀錄五晚睡眠狀態作為基準值。在實驗測量階段中，運動員按照感恩介入的操作指示，每天在睡前列舉至少三件感恩的事物，並以電子郵件寄給研究助理。居家攜帶型腦波裝置可用於評估睡眠品質的客觀指標，並計算不同頻率腦波佔整晚睡眠的比例，反映該運動 (0.5 - 4 Hz)，分別得到三個客觀指標，包括在整夜睡眠期間阿爾法波與德爾塔波的佔比，以及睡眠結構中非動眼期第三期 (N3) 德爾塔波的佔比，並計算各自的多項式回歸趨勢。 結果 多項式回歸曲線顯示，無論是整夜睡眠其間或非動眼期第三期間，代表深睡腦波的德爾塔波的佔比都呈現上升趨勢，而在整夜睡眠期間代表清醒腦波的阿爾法波佔比則呈現下降趨勢。這意味著在大賽前該運動員的客觀睡眠品質在感恩介入後，睡眠的深度指標呈現增加的趨勢，而清醒程度的指標則呈現下降的趨勢。結論 本研究有兩個主要貢獻：首先，提供感恩介入對於改變睡眠品質的客觀指標；其次，檢驗感恩介入在急性壓力環境下的效果。我們使用腦電圖作為客觀指標，與以往研究相比，可減少記憶偏誤。此外，感恩介入可改善高壓環境下的睡眠品質，這擴大了感恩介入的應用範圍，也對於運動訓練過程中，提供了一個對於居家量測賽前睡眠品質的良好工具。然而，本研究仍有限制，包括樣本數較小和僅探討單一事件前的睡眠。未來仍需進一步探討在多種壓力環境下的感恩介入效果，並應用於不同情境當中，以提升個體的睡眠品質和表現。</p> <p>&nbsp;</p><p>Purpose: This study adopted portable electroencephalography (EEG) to investigate gratitude intervention for improving elite athletes&rsquo; sleep quality before National Games. Methods: We recruited a 20-year-old elite female Taekwondo athlete. Before the National Games, the athlete wore a micro EEG device for five days to collect baseline data and then engaged in a gratitude intervention for the subsequent five days. Results: Objective analysis revealed a significant improvement in sleep quality after the gratitude intervention. Polynomial regression analysis of the 10-day recording period showed an upward trend in power ratios of 0.5 - 4 Hz during all-night sleep and N3 sleep stage, and a downward trend in the 8 - 13 Hz power ratio during awake periods in all-night sleep. Conclusions: This study highlights the usefulness of a wearable EEG device in evaluating sleep status during the competition preparation period. Moreover, the brief gratitude intervention can be an effective tool to enhance sleep quality among elite athletes during high-stress period.</p> <p>&nbsp;</p>

<p>充足身體活動量 (sufficient physical activity) 與避免過長靜態時間 (prolonged sedentary time) 對諸多健康指標有正向的益處。透過行為的客觀評估工具 (如加速規) 有助於提供身體活動及靜態時間的行為準則更有力的證據。但當前的測量工具仍有許多的差異，特別是活動量閾值的異質性可能會隨著身體活動量、強度及不同目標族群而有所不同，進而使研究證據較難提供更準確的身體活動與靜態時間指引。現行身體活動與靜態行為的客觀測量儀器－三軸加速規為目前較廣泛被使用。然而，三軸加速規儀器的設定程序與資料蒐集過程仍缺乏研究共識，容易限制研究證據的解釋性。有鑑於現行使用三軸加速規之研究多以ActiGraph (Pensacola, FL, USA) 公司所推出之三軸加速規 (型號：GT3X、GT3X+或 wGT3X-BT等) 為主，因此本研究回顧三軸加速規使用之相關文獻與系統性文獻回顧將以較廣泛被使用的三軸加速規剖析在身體活動及靜態行為測量之研究程序與方法。本研究回顧相關文獻顯示，在測量前須確認三軸加速規的主要配戴位置為腰部 (髖部)，並針對不同的族群 (學齡前兒童、青少年、成年人與高齡者) 給予相對應的加速規軟體設定內容 (如樣本頻率、epoch長度)；在研究進行中，應給與配戴者提醒；在資料處理時須使用合格資料篩選標準 (非穿戴時間定義與合格配戴天數) 以及注意不同族群有相對應的強度身體活動與靜態行為之切點。建議相關研究可依據本文彙整之三軸加速規測量方法選擇合適的設定方式，提高研究數據的準確性與可比較性。</p> <p>&nbsp;</p><p>Sufficient physical activity and avoiding prolonged sedentary time could benefit many health-related outcomes. Using an objective assessment of movement behaviors (i.e., accelerometry) would robust the healthy behavioral guidelines of physical activity and sedentary time. However, there were variety in measuring physical activity and sedentary time were, that a threshold would likely vary by level and intensity of physical activity or sedentary time and by population subgroups. Among measurements of movement behaviors, objective measurements-tri-axial accelerometer is the most frequently used by researchers. However, no consensus exists regarding the processing and collection of accelerometer data which may limit the interpretation of the evidence. Since commercially available brands is mainly the ActiGraph (Pensacola, FL, USA), this article reviewed literatures and studies which were related to the application of ActiGraph devices, i.e., GT3X, GT3X+, and wGT3X-BT. According to previous studies, this review introduces mainstream data collection protocols of tri-axial accelerometer in measuring physical activity and sedentary behavior. Based on previous studies, we concluded that researchers should set appropriate placement (hip-worn) before measuring. Reminding subjects about principle of wearing the monitor in measurement period. Using suitable setting of application (sampling frequency, epoch length), inclusion criteria (definition of non-wear-time and valid day) and cut point of different intensity of physical activity according to different age group in data processing. We suggested that researchers in related field consider valid data processing in accordance with research purpose and subjects to improve accuracy.</p> <p>&nbsp;</p>

<p>颱風降雨是臺灣重要的水資源，卻也是主要的致災因素。因此，颱風預報的良莠與改善都十分重要。自發展數值天氣預報以來，不論是單一決定性預報或多成員系集預報，一個難解的問題，是個別預報均有其不確定性，因此該預報情境發生的機率高低，在事前無法得知、或至少無從確定。因此，隨著人工智慧的發展，本研究建構與測試一機器學習模型，在事前提供客觀預報指引，以幫助吾人判別每個颱風預報降水情境的可信度，藉以改善預報。確切而言，本研究使用2.5-km雲解析風暴模式，對10個西行準侵臺颱風每6 h的八天差時系集預報結果，選取共105個預報參數，以機器學習模型針對預報颱風在影響期間 (中心距離臺灣陸地在300 km以內) 總累積降雨的相似性技術得分 (Similarity Skill Score，簡稱SSS) 進行預估。此得分由本文定義與使用，其值的高低與該雨量預報的可信度 (即參考價值) 成正比。所有評估的預報，其初始時間的颱風中心均尚未靠近臺灣到300 km以內，因此期限多在短期預報以外 (>72 h)。</p> <p>由此10個颱風個案的評估結果顯示，在大多數的情況下，機器學習對逐次預報所預估的SSS值，的確可以適當掌握未來真實SSS的上升下降趨勢，亦即提早告訴吾人，那些預報的可信度較高、那些可信度較低，而在事前提供有效的客觀預報指引。在本研究裡，當預估SSS的50百分位數達0.6以上時，其實際SSS有71%也大於0.6，而颱風行進方向的修正也有71%是正確的。特別對在前置時間長、不確定性高的預報初期，提高其參考價值。但是，因機器學習可視為複雜的統計方法，當某個颱風的行為與大部分輸入訓練的資料相左時，其效果也會受到限制，對此，本文提出了幾個可能的改進方向。</p> <p>&nbsp;</p><p>Typhoon rainfall is both an important water resource and potential disaster in Taiwan, so its forecast quality and improvement are important. An issue of all numerical weather predictions, regardless deterministic or ensemble, is that whether its scenario will occur or its exact probability, is not known in advance. Nowadays, this issue may be solved through artificial intelligence. In this study, therefore, we have developed and tested a model through machine learning that provides objective guidance to indicate the credibility of each quantitative precipitation forecasts (QPFs) for typhoons once it is made and thus help improve forecasts. Specifically, time-lagged forecasts (out to 8 days) every 6 h for 10 westward-moving typhoons affecting Taiwan by the 2.5-km Cloud-Resolving Storm Simulator (CReSS) are used. A total of 105 parameters are selected from each forecast and data from nine typhoons are fed into the learning model to, after training, predict the similarity skill score (SSS) of total accumulated rainfall during the period when the storm moves within 300 km from Taiwan in each of the forecasts for the tenth typhoon. As a measure to the overall quality of the QPFs, the predicted SSS thus serves as guidance for forecast credibility. At the initial time of forecasts included, the typhoon center is still at least 300 km away, so many are at ranges beyond the short range (＞72 h).</p> <p>Results from these 10 cases indicate that the machine learning model can capture the tendency of the actual SSS (computed using observed rainfall) for most cases, thereby informing the forecasters which QPFs are more trustworthy and which other ones are less so before the event. Such guidance is especially valuable at longer lead time, when the forecast uncertainty is relatively high, and thus our results are highly encouraging. Nevertheless, as machine learning can be viewed as a complicated statistical technique, when certain typhoon behaves differently from those that serve as the training data, the outcome would be less useful. Some possible directions for further improvement are also offered and discussed.</p> <p>&nbsp;</p>

LANGUAGE NOTE | Document text in Chinese only. 徐幹為「建安七子」之一，其著《中論》，顯譽當時。魏文帝曹丕《典論•論文》評云：「唯幹著《論》，成一家言。」又《與吳質書》評云：「觀古今文人，類不護細行，鮮能以名節自立。而偉長獨懷文抱質，恬淡寡欲，有箕山之志，可謂彬彬之君子者矣。著《中論》二十餘篇，成一家之言，辭義典雅，足傳於後，此子為不朽矣。」曹丕對徐幹《中論》「足傳於後」的預測是非常準確的，《中論》一書的確披星戴月、歷塊過都，一直流傳到今天。古書的傳與不傳，有幸與不幸之別。《中論》能夠流傳，自然是一件幸事；但是，不幸的是，《中論》一書長期未能得到今人很好的整理研究，導致不少學者只聞其名，未見其書。這不能不説是一件憾事。不過，這一遺憾現在已經得到彌補，四川學者徐湘霖的《中論校注》一書，最近由巴蜀書社出版發行。從此，學者欲閲讀《中論》，就有了一個容易尋找且比較可信的校注本。我欣喜地閲讀了《中論校注》，感受到它有幾個鮮明的學術特點，值得向讀者作一番介紹推薦：(撮要取自內文首段)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 明末清初嶺南三大家之一梁佩蘭詩論最突出之處乃在於擺脱當時宗唐與宗宋之二元對立，提出“自成面目”之論。此詩論自成體系，經歷多年醖釀而成，是佩蘭詩學思想之核心。其論與創作實踐相結合，並體現在其一生創作之各個階段，在清初詩壇甚爲少見。此論以“自成面目”説爲總綱，下分“天地真聲”説、“殖學務本”説、“大筆大墨”説三主軸。其主張寫詩以自成面目爲終極；首先須自道其真情；還須有先天後天之才，而先天不可强，故須殖學；才情兼備後，乃極其思以求化，寫出變化莫測之境界；最後以大筆大墨之題材範圍之。此詩論乃針對明代以來復古摹擬、幽深僻冷、淺率俚俗等詩風及流弊而發，其論首重性情之真，强調殖學，從學問中化出性情，先天後天之才並舉；客觀上正可去除公安派俚俗、過於率真之失，以及竟陵派幽僻之弊，同時有挽救復古派摹古而乏真情之病。佩蘭欲超脱宗唐宗宋之對立、調和各家之用意彰彰甚明。而此理論承繼唐順之“真精神”、公安派“真則我面不能同君面”之説以及錢謙益“學殖以深其根”的見解；並較好地吸取公安派重真之説，以殖學、温厚去其淺率俚俗。其同時又接續嶺南禪宗、心學、《易》學、文學等自成面目之學術文化傳統，尤其是上接嶺南文學傳統中多重革新之一面。其論儘管受前人論見及嶺南傳統影響，但在嶺南以至清初詩壇，正式將“自成面目”楬櫫成詩論，並形成完備體系，在多篇文章中發表，有“自成面目”之思維覺醒，且視之爲嶺南獨異於中原之詩歌特色，則當以梁佩蘭爲代表。 The most prominent feature of the poetics of Liang Peilan (1630- 1705), one of the “Three Great Masters of Lingnan,” is his innovation in promoting the theory of “self-fashioned idiosyncrasy.” This theory features a self-contained system, which had undergone developments for many years before it became the core of Liang's poetic thought. Liang's poetics are closely connected with his creative output and reflected in all stages of his artistic life. This was not a common phenomenon in that period. The theory of “self-fashioned idiosyncrasy” as its general outline consists of three main principles, namely：1 ) writing in the true voice of heaven and earth, 2) strengthening one's learning of the basics, and 3) writing in a carefree manner on significant themes. Liang advocated “self-fashioned idiosyncrasy' as an ultimate goal. First of all, one must tell one's genuine feelings. One must have innate and acquired talents, the former of which varies from one to another and cannot be acquired through effort； so learning is essential. When one has both talents and feelings, one needs to give full play to imagination and write about the realm of unpredictable changes. Finally，one should write in a carefree manner on significant themes. This kind of poetics has been directed against the poetic styles of archaism, mimicking, uncommon diction and vulgarity since the Ming Dynasty. Their foremost emphases include: the expression of genuine feelings, the need to cultivate temperament from knowledge, and the simultaneous development of innate and nurtured talents. Objectively speaking, it would remove the vulgarity and flaws of excessive straightforwardness of the Gong'an School and the uncommon diction of the Jingling School. At the same time it would correct the lack of true feelings in the works of the archaists. Liang Peilan had a noble goal to achieve. He aimed at transcending the demarcation of the worship of Tang and Song poetics in order to reconcile various schools. Liang's poetics were built on the basis of his predecessors. They include: the “true spirit” advocated by Tang Shunzhi (1507-1560) , the theory on udistinct idiosyncrasyn by the Gong'an School and Qian Qianyi's (1582 -1664) insights of ulearning to cultivate one's foundation.n They also adopt the u self-fashioned idiosyncrasy” and emphasis of the truth advocated by the Gong'an School， while discarding its drawbacks of simplicity and vulgarity. At the same time， they are an extension of the academic and cultural traditions of Lingnan Chan Buddhism, Study of the Heart-mind, scholarship of the Book of Changes, and literature, laying special emphases on innovation in the literary tradition of Lingnan. Although Liang's poetics were influenced by some predecessors as well as the Lingnan tradition， he formally proposed the theory of “self-fashioned idiosyncrasy，” published his views in many articles and consummated a complete form of poetics. He often consciously expressed the ideas of “self-fashioned idiosyncrasyn and regarded them as the unique features of Lingnan poetry, differentiated from the poetry of central China. Therefore ， Liang Peilan should be seen as the main representative of this campaign.

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 《夷堅志》是洪邁生前就已經廣爲流傳的神怪故事巨製，往往被用來重構宋代的民間宗教和鬼神觀念。這篇論文探討在《夷堅志》研究中被忽略的兩點：（1）故事中神靈常從事欺騙和不義的行爲；（2）神靈常顯露與普通人無異的弱點。《夷堅志》中有许多善有善報惡有惡報的故事，但也有違背因果報應的，告訴我們神靈有時任性、虚僞和不可靠，反映人們對神靈庇佑熱切渴望的同時，也對神的無常有深深的惶恐。我們可提出一個宋代神性觀念的不同思考模式，把正義和邪惡視爲坐標軸的兩端，將個别神靈的表現置於這兩極之間的横軸上。《夷堅志》還有許多故事中的神靈與凡人打交道時展現出人類的弱點，像凡人一般衝動和善變，讀者無法預測他們下一步會做什麽。這些人性的弱點賦予了故事的“人情味”，讓我們在他們身上看到了自己。從文學的角度來看，這是爲什麽洪邁40間年發表了至少32種版本的《夷堅志》，故事總數超過一萬則，而讀者仍對這部著作保持濃厚興趣的原因。 Hong Mai’s (1123-1202) Yijian zhi (Records of Yijian) is well-known as a rich source for Song dynasty popular religion and the beliefs about supernatural creatures. This paper looks at aspects of Yijian zhi stories that belong to such beliefs but are often overlooked in studies of Song popular religion: (1) actions by gods and supernatural creatures that are amoral and deceptive or even cruel and unjust; and (2) the human weaknesses often displayed by gods and other divinities. The first of these is analyzed as part of a continuum found in Hong Mai’s stories that stretches from divine justice (including karmic retribution) all the way to divine treachery and cruelty. This is explained as a projection of deep human ambivalence about the reliability of the divine. The second is a projection of human personality traits upon the divine, which makes them flawed, unpredictable and, in a word, “more like us.” The two traits are absolutely central to the nature of divine agents in Hong Mai’s tales and also help to explain their effectiveness as literature and their enduring appeal.

羌夫我迦文老人。禪燈點迦葉之心。教海瀉阿難之口。則禪之與教。異日噵也決矣。而職教者聞教外別傳之說。則面青眼白。云惡是何言歟。噫。人我之大。一至於斯也。故走慨然賈勇。不揆蠡測管窺。而以三門質之。三門者何。混濫者禪教也。故上之卷。立禪教對辨門。毀謗者諸講也。故中之卷。立諸講歸伏門。流通者君臣也。故下之卷。立君臣崇信門。此三門所引。皆古重言也。非臆說也。非臆說則人信之者儻有焉。目之爲禪門寶藏云。海東沙門內願堂真靜大禪師天頙蒙且‎¹序。至元卅年癸已十一月日也。‎ 禪門寶藏錄卷上‎ 海東沙門天頙撰‎ 禪教對辨門‎ 二十五則‎ ¹ CBETA, X64, no. 1276 = 旦‎. [4.1]盧舍那佛。菩提樹下。初成正覺。以心傳心。不立文字。‎ 令諸大衆。頓證頓悟。唯迦葉上座。入秘密難思之地。文殊普賢等八萬菩薩衆海。未識迦葉入處。‎ 本生經‎ [4.2]梵王至靈山會上。以金色波羅花獻佛。捨身爲床座。請佛爲群生說法。世尊登座。拈花示衆。人天百萬億衆悉皆罔措。獨‎迦葉破顏微笑。世尊云。吾有正法眼藏涅槃妙心。分付摩訶迦葉。‎ 大梵天王問佛決疑經‎ [4.3]海上由風轉。種種波浪起。出世觀緣故。分別演三千。海底極深故。風影所不到。如來心境界。澹然無有畔。嶺南宗道者注云。波浪者。喻現佛之教海。隨機樂欲。五千教典之詮。海底者。比如海底極深。不是風影之所動。三劫之風不到其底。我佛深趣亦復如是。深之最深。玄之又玄。意不可思。言不可議。‎ 般若多羅海底宗影示玄記‎ [4.4]唐土第二祖惠可大師。問達磨。今付正法即不問。釋祖傳何‎ 人。得何處。慈悲曲說。後來成規。達磨曰。我即五天‎ ...