Academic literature on the topic '日本哲學'

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Journal articles on the topic "日本哲學"

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ZHANG, Ellen Y. "導言." International Journal of Chinese & Comparative Philosophy of Medicine 8, no. 1 (January 1, 2010): 1–10. http://dx.doi.org/10.24112/ijccpm.81482.

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LANGUAGE NOTE | Document text in Chinese生命倫理學於20 世紀70 年代在北美出現。生命倫理學(bioethics)一詞本是美國生化學家波德(Van Rensselaer Potter II)所創造的一個新概念,用以指生態學意義下的“生存之科學”(science of survival ),與今日通用的意義有所不同。今天,生命倫理學有時也稱之為醫藥倫理學(medical ethics),而它已經成為一個重要的倫理學科。作為應用倫理學的一個部分,生命倫理學的特質在於不同學科的交叉,其中包括醫學、生物學、哲學、政治學、法學等等。就其思想淵源來講,西方啟蒙理性、個人主義、原則主義又是生命倫理學的核心部分,而原則主義又是以個人的理性主義為其理論基礎。無疑,生命倫理學是一門從裡到外道地的“西學”。因此,當我們談論建構中國生命倫理學這個議題時,有些問題是不能迴避的。譬如,我們是否可以照搬西方思想?如果不能,中國的國學如何與西學接軌?DOWNLOAD HISTORY | This article has been downloaded 111 times in Digital Commons before migrating into this platform.
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李家萱, 李家萱. "文化對個人道德意識與社會責任認知及企業倫理價值之影響:以加拿大與台灣為例." 多國籍企業管理評論 15, no. 1 (March 2021): 061–80. http://dx.doi.org/10.53106/181345482021031501004.

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<p>現今社會資訊流通,個人與企業都易受到公眾檢視。各企業對於社會責任、道德哲學與個人倫理都日益重視。於2018年底,公司法三讀通過,企業社會責任正式入法。企業將社會責任納入為重要決策目標之一。而道德哲學早已被學者們認為與決策有關。本研究目的為探討個人倫理與社會責任認知及企業倫理價值之關聯性,以及文化對三者之間的影響。因此,本研究重點有兩個因素,第一,受訪者應該對倫理價值觀有所理解,從而能夠形成對這種理論的看法。其次,本研究對象為已有工作經驗的 MBA 學生,因本研究對象必須於工作與學業都經歷較多抉擇等情況。</p> <p>隨著各國企業互動活絡,國家對企業倫理價值之影響,乃是十分值得研究之議題。本研究對象為西方人(加拿大)和亞洲人(臺灣)MBA學生,以結構式問卷收集資料。總共發出470份問卷,回收有效問卷共418份,使用SPSS 17.0和AMOS 17.0對數據進行分析。研究結果部分假設與本研究的假設結果一致。最後,根據本研究結果討論理論和實踐的意義。</p> <p>&nbsp;</p><p>Recent years social media has reshape many individuals and entreprises&rsquo; images. Corporations have dedicate resources to promote corporate image through display of their believes and their moral views. Moral system has recognized to be relevant to decision making. This research explores the relations between individuals moral philosophy, PRESOR, corporate ethical values, and the influence of cultural among the three construct. Therefore, the survey focus on two factors, first, respondent should have an understanding of ethic values, thus able to form an opinion of that understanding. Second, present study expects to test MBA students with some kind of job experience that faces situations involve ethical issues.</p> <p>The globalization makes it worthy to study nationality&rsquo;s relationship with individual moral philosophy and their perception of ethic and social responsibility. Contrasting Westerner and Asian, survey will be taken from Taiwan and Canada. Taiwan is chosen because it contains traditional Chinese characteristic that can represent part China and Hong Kong. The questionnaire is mailed (or postal service, email, and handout survey in person) to MBA student within Canada and Taiwan. The sample are accumulate around 470, and uses analytical software SPSS 17.0 and AMOS 17.0 to analysis the data. The research results show that most of the hypothesis are consistent with the hypothesis result of this research. Finally, discuss the implications of theory and practice based on the results of this research.</p> <p>&nbsp;</p>
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顏彗如, 顏彗如. "皮耶・蘇拉吉的「在黑之外」,巴迪歐「無限」概念的實踐場域." 藝術評論 44, no. 44 (January 2023): 113–48. http://dx.doi.org/10.53106/101562402023010044004.

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<p>在哲學家的眼中,藝術家們所創造的繪畫世界就是他們構思法國思想的「催化劑」,而在今日,我們可以看見這種催化劑的作用出現在阿蘭・巴迪歐(Alain Badiou)的哲學思想以及皮耶・蘇拉吉(Pierre Soulages)的繪畫之間。對巴迪歐來說,蘇拉吉的「在黑之外」(l&rsquo;Outrenoir)是一種通往「無限」的「真理作品」。透過分析蘇拉吉的「在黑之外」,我們可以思索巴迪歐所發展的哲學思想,尤其是關於「真理作品」所通往的「無限」概念。因此,本文主要在闡明蘇拉吉的「在黑之外」作為真理作品如何通往「無限」以及「在黑之外」作為這種「真理作品」之價值。</p> <p>&nbsp;</p><p>In the eyes of French philosophers, the world of painting created by artists is the &lsquo;&lsquo;catalyst&rsquo;&rsquo; for the development of their ideas. Today, we can see that the effect of this catalyst is exemplified by the relationship between Alain Badiou&rsquo;s philosophical thoughts and Pierre Soulages&rsquo; paintings. For Badiou, Soulages&rsquo;s &lsquo;&lsquo;Outrenoir&rsquo;&rsquo; is a &lsquo;&lsquo;work of truth&rsquo;&rsquo; accessing &lsquo;&lsquo;infinity,&rsquo;&rsquo; By analyzing Soulages&rsquo; &lsquo;&lsquo;Outrenoir&rsquo;&rsquo;, we can reflect on the philosophical thought that Badiou develops, in particular on Badiousian concept of &ldquo;infinity&rdquo; which the &ldquo;work of truth&rdquo; accesses. Therefore, this article analyses how Soulages&rsquo; &lsquo;&lsquo;Outrenoir&rsquo;&rsquo; as a &lsquo;&lsquo;work of truth&rsquo;&rsquo; accesses &lsquo;&lsquo;infinity&rsquo;&rsquo; and the value of &lsquo;&lsquo;Outrenoir&rsquo;&rsquo;as this &lsquo;&lsquo;work of truth&rsquo;&rsquo;.</p> <p>&nbsp;</p>
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IP, King Tak. "儒家家庭價值的應用與生物科技倫理." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 1 (January 1, 2014): 21–37. http://dx.doi.org/10.24112/ijccpm.121554.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.隨着科技的發展,當代社會出現了好些新的道德議題。學者嘗試從不同的宗教、哲學及文化傳統,如儒家角度,回應這些議題。部分學者在詮釋儒家傳統時,卻往往只選取某些儒家的重要概念,或引用某些儒家重要的經典,然後論證儒家在回應某議題的適切性。但是,儒家並非僅僅是一套哲學的系統。儒家在過往千多年,一直為中國社會提供生活的指導原則。所以,我們關注的,應是如果將儒家這些原則應用到今天相關議題時,將出現怎樣的狀况;以及這些原則在歷史上的應用又能否為當代建構儒家倫理提供在概念與經典外的資源。本文探索的,正是建構儒家倫理的方法問題。筆者嘗試從儒家的婚姻家庭價值及其在歷史上的具體應用,看它對當代中國在生物科技方面的抉擇帶來什麼影響。如果儒家是一個活傳統,其價值觀在過往的應用亦應可為今日的處境帶來洞見,同時亦展現出儒家倫理歷久不變的價值。In response to the challenges presented by ever-emerging moral issues in contemporary society, ethicists try to obtain input from different religious, philosophical and cultural traditions, and Confucianism is a popular choice. In following Confucian ethics, people grasp important Confucian concepts, quote important passages from the Classics and engage in exegesis to argue for the contemporary relevancy of Confucianism and Confucian ethics. However, because Confucianism is a living tradition that has guided Chinese life for years, other questions must be addressed when considering Confucian ethics. How have Confucian principles been applied historically to handle similar issues? Can these past applications serve as a source for addressing contemporary Confucian ethics? This paper considers how people adhere to Confucian ethics. The author determines how select Confucian family values have been applied in the past to help the Chinese to achieve major objectives related to marriage and family, and shows how they apply to the use of biotechnology in contemporary China. The paper contends that if Confucianism remains a living Chinese tradition, its past applications should give insights, however heuristic, into how people currently adhere to Confucian ethics.DOWNLOAD HISTORY | This article has been downloaded 538 times in Digital Commons before migrating into this platform.
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CHAN, Jonathan. "從道家的道德視域看人權與生命倫理." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 2 (January 1, 2008): 109–17. http://dx.doi.org/10.24112/ijccpm.61466.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.於 2005 年9 月30 日至10 月2 日期間,在加拿大蒙特利爾(Montréal) 一個討論人權及基本藥物獲取的研討會上,與會者草擬了一份名為〈蒙特利爾獲取基本藥物的人權宣言〉 (以下簡稱〈宣言〉)。該〈宣言〉主要是針對貧窮國家的人民無法獲得基本藥物去治療一些普通的疾病,而備受痛苦煎熬的狀況,並指出“我們有責任去達成一種社會的和國際的秩序,在這種秩序中的人權,包括取得基本藥物的權利,是獲得充分實現的。這項責任必須在制度和政制策劃上確認及體現出來。在個別國家及全球層面上,那些政策、規則和制度必須促使‘取得基本藥物’這一權利得以實現。”本文並不反對為貧國人民爭取合理的待遇,本文所要探討的是〈宣言〉把社會及國際秩序奠基在人權 (包括取得基本藥物的權利) 是否有充分的理論根據這一問題。本文的基本論旨是:人權倘若被理解為一種自由主義式的自然權利,那麼人權就並非人類的共同道德的核心。本文通過泰勒 (Charles Taylor) 稱之為“原子論 ”(Atomism) 的一種社會哲學觀點來說明自由主義式的自然權利的性質,並由此而證成上述論旨。如此一來,〈宣言〉把社會及國際秩序奠基在人權(包括取得基本藥物的權利)是否有充分的理論根據就不無疑問。An international workshop entitled Human Rights and Access to Essential Medicines: The Way Forward was held from September 30 to October 2, 2005 in Montréal, Canada. At the conclusion of the workshop, the participants drafted the Montréal Statement on the Human Right to Essential Medicines, which was reprinted in a paper written by Thomas Pogge. Article 3 of the statement claims that we have a responsibility to achieve a social and international order in which human rights—including the right to essential medicines—are fully realized and that this obligation must be recognized and reflected in the design of institutions and policies. I examine that claim in this essay, and argue that if the concept of rights is understood as liberal rights, then the claim is dubious. Liberal rights imply an individualistic moral perspective that not all moral traditions endorse, including Daoism. This will be shown by analyzing the nature of liberal rights in terms of atomism, the philosophical doctrine that Charles Taylor uses to characterize liberal thought.DOWNLOAD HISTORY | This article has been downloaded 234 times in Digital Commons before migrating into this platform.
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興, 膳宏. "京都大學近百年的中國文學研究概況." 人文中國學報, May 1, 2004, 13–24. http://dx.doi.org/10.24112/sinohumanitas.102399.

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LANGUAGE NOTE | Document text in Chinese only. 京都大學是僅次於東京大學創立的日本第二個國立大學。其中文學部是1906年(明治三十九年)創建的。創建時,叫京都帝國大學文科大學,1919年(大正八年)改稱爲京都帝國大學文學部,第二次世界戰争後的1927年(昭和二十二年)再改稱爲京都大學文學部(下面稱京大文學部)。京大文學部是由三個學科——哲學科、史學科、文學科一組成的。這三個學科裏都設置了關於中國的講座。哲學科有支那哲學史講座(後來改爲中國哲學史講座),史學科有東洋史學講座,文學科有支那語學支那文學講座(後來改爲中國語學中國文學講座,下面略稱中文講座)。就東京大學來説,草創時期的文學部裏曾設置漢學 科,關於中國的哲學、史學、文學的講座都屬於這學科。(撮要取自內文首段)
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張, 霄軍, and 勤玲 胡. "張珮瑤:《中國翻譯話語英譯選集(上册):從最早期到佛經翻譯》." 人文中國學報, September 1, 2014, 512–20. http://dx.doi.org/10.24112/sinohumanitas.202175.

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LANGUAGE NOTE | Document text in Chinese only. 2011年,教育部、財政部聯合印發了《高等學校哲學社會科學繁榮計劃(2011—2020年)》,教育部研究制定了《關於進一步改進高等學校哲學社會科學研究評價的意見》、《高等學校人文社會科學重點研究基地建設計劃》、《高等學校哲學社會科學“走出去”計劃》等配套方案,推動高校哲學社會科學繁榮發展。因此,哲學社會科學學術外譯已經成爲“中國文化走出去”戰略和教育部“推動高校哲學社會科學繁榮發展”等政策導向下的必然趨勢。中國傳統翻譯理論是中華民族悠久翻譯歷史和民族交流的産物,然而,近年來由於西方翻譯理論和流派的壓倒性影響,作爲中國社會科學重要内容之一的中國傳統翻譯理論在翻譯研究界日漸式微,逐漸喪失了話語權,“中國學界長期處於劣勢,並出現了‘失語’的現象”(張旭,2008)。張佩瑶先生(1953—2013,下稱“張先生”以示尊敬)鐵肩擔道義,主持編譯了《中國翻譯話語英譯選集(上册):從最早期到佛經翻譯》(An Anthology of Chinese Discourse on Translation, Volume 1, From Earliest Times to the Buddhist Project,下稱“《選集(上册)》”),可謂治療中國翻譯文化“失語症”的一劑良藥。2006年底,《選集(上册)》由St. Jerome出版社出版,成功地進入國外主流學術圖書市場,向國外學界介紹了中國的學術成果,廣受國内外讀者的歡迎和高度贊譽,有力地促進了中國哲學社會科學“走出去”工作,成爲我們學術外譯推動中國文化走出去的成功典範。《選集(上册)》共分爲兩部分,第一部分收入25個條目,主要選自儒道經典。第二部分是本書的重心,收入57個條目,絶大部分是從東漢到宋代的佛經翻譯論述。材料取自漢譯佛經的序跋和歷代高僧的傳記,涉及到佛經翻譯的方方面面,包括文質與繁簡問題、源本問題、格義問題、名義問題,以及譯場的組織與分工等。《選集(上册)》採用資料彙編的形式,系統梳理了中國古老的翻譯實踐及翻譯理論的發展脈絡,遵循獨特的選、譯、評、注原則,按照時間順序詳盡地展示出一幅宏大的中國傳統翻譯話語畫卷。《選集(上册)》後被收入“國外翻譯研究叢書”,由上海外語教育出版社2010年影印出版,反哺國内翻譯研究者,達到了内外並濟的出版效果〔1〕。(撮要取自內文首段)
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蔡, 振豐. "丁茶山政治思想中的契約論特色." 人文中國學報, June 1, 2020, 169–96. http://dx.doi.org/10.24112/sinohumanitas.302017.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. 十九世紀的東亞世界在面對西方勢力的入侵時,提出了“中體西用”、“東道西器”與“和魂洋才”的説法,然而只有日本的“和魂洋才”之説,推進了社會的改革,而取得成功。雖然大部分的學者認爲日本所以成功的原因在於揚棄儒教獨尊思想及其體用哲學。然而東亞的知識分子並未放棄傳統的思想,而持續摸索具有東亞特色的人文學與社會科學的理論。對於崇尚西學的現代東亞知識分子而言,東亞儒教文化最欠缺的是面對現實處境的理論,因而在重覆性的論點下,難有理論的發展。然而,實情是否如此?基於這個問題,本文嘗試討論朝鮮丁茶山(1762—1836)政治思想中可能的理論發展,由此説明其思想在儒學上的創新,以及與現代性思想的關聯。本文的結論以爲:丁茶山以“二人相與”説詮釋“仁”的意義,其論點可以與西方的社會契約論相連繫,在當時的儒學環境具有調整、創新的意義,在未來也有發展的可能性。由於儒學在當今已經不再具有過去東亞政治傳統的權威性,如果它不能轉變爲具有理論活力的學説,則其地位將岌岌可危,由此而言,丁茶山儒學中的契約論特色,將是東亞儒學發展中值得珍視的傳統資源。 In response to the invasion of Western forces in the 19th century, reformers advocated three theories, of which only the one termed “Japanese spirit and Western techniques” succeeded in social reform in Japan. The other two, “Chinese essence and Western practice” and “Eastern values and Western technology” respectively, failed in other East Asian countries. Most scholars ascribe Japan’s success to the abandonment of Confucianism along with its substance-function philosophy. However, East Asian intellectuals did not abandon traditional thought but continued searching for humanities and social science theories with East Asian characteristics. For intellectuals who revered Western learning, the greatest deficiency of Confucian culture in East Asia was the lack of theories that would tackle practical problems. For this reason, they assumed, hardly any progress could be made as long as the old theories persisted. Is this really the case? This paper is an attempt to study the possible development of Jeong Dasan’s (1762-1836) political theory and to reveal his innovation of Confucianism and its connection with modern philosophy. It argues that Jeong’s idea that “‘humanity ’requires two persons to stay together” (as understood in the structure of the Chinese character ren 仁, which is made up of “two” and “person”) may be compared with social contract theory from the West and therefore has the function of moderating and improving the Confucianism of his time and the possibility of future development. Given Confucianism’s loss of authority in the contemporary world compared with past East Asian political traditions, it will be in jeopardy if there is no transformation and revival of its philosophy. In this crisis, social contract theory in Jeong Dasan’s political thought is a valuable resource for East Asian Confucianism.
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盧, 鳴東. "原始儒家考述." 人文中國學報, July 1, 1997, 235–45. http://dx.doi.org/10.24112/sinohumanitas.42333.

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LANGUAGE NOTE | Document text in Chinese only. 本書把儒家看作一個思想學術流派和社會政治現象來考察,旨在探討自孔子到董仲舒約四百年間原始儒家的演變及其內在學術邏輯,進而揭示原始儒家的一些本質特點以及由百家中的顯學轉向漢武以後官學的情況。全書由六章組成,另於附錄中加插一篇短文,題目為〈傑出的儒學傳人司馬遷〉。所謂「原始儒家」,按照作者在〈引言〉中指出:「原始意義上的儒家指的是漢武帝罷黜百家以前的儒家,也即作為顯學的儒家。」(頁1)沿著歷史發展的軌道,作者整體上把漢武以前的儒家當作ー個學術集團看待,探討儒家的思想體系如何通過孔子對周代貴族文化的改造和超越,並於戰國中後期受墨家思想的滲透,再經由荀子對自然天道思想的引入和吸收而日趨完備。比較個別交待先秦儒學大師孔、孟、荀等人的政治哲學思想,這無疑使讀者更能全盤地瞭解早期儒家的演變以及其與諸子百家在思想上的聯繫。尤令人注意的,是作者探討了儒生在社會及政治舞臺上所扮演的角色,深入剖析儒生熱衷於入仕干祿的心態,並説明他們社會身份的轉變對儒家發展所帶來的影響,為解釋儒家集團的誕生、分裂以至流變提供了重要的線索。在作者的筆下,原始儒家已不止是由孔子創立的學術流派,兼且是為儒生開拓仕進機會的一個私學集團。(撮要取自內文首段)
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10

金, 培懿. "港大“中國經學”課程之退場———一個東亞視域的考察." 人文中國學報, December 1, 2016, 265–301. http://dx.doi.org/10.24112/sinohumanitas.232114.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. 本文立足於先行研究成果,進而從一個相對廣域的東亞視野來考察1934年以還,始於胡適,歷經陳受頤、容肇祖,完成於許地山的港大中文系改革事業之緣起原委、發展經過、造成之結果及其可能意涵。全文主要討論兩大議題,一是將港大中文系之改革,視爲中國新文化思潮、文學革命之一環,重新分析胡適主持計劃改革港大中文系這一事業的性質爲何?二是將港大中文系改革之兩大結果,亦即區分中國文史學系爲“哲學”、“史學”、“文學”、“普通文學”四部,以及將“經學”自港大中文教育退場一事,置於東亞之近代新式大學課程如何編派舊學的發展脈絡中,以思考其間所展現出的共同樣態。本文以爲港大中文教育之改革,其實並非只是一個大學内部單純的“課程”架構問題,我們應該將之納入民國初年以來胡適所從事的“文學革命”之一環來加以認識。又“經學”自港大中文完全退場,不僅是在英國人意想之外,也在中國内地“中文教學變動潮流”之外,筆者因此判斷胡適、許地山的港大中文學院改革發想源頭,恐在“域外”。而據本文考察我們得以合理推測:港大中國文史學系“中國經學”課程的退場,確實存在著隱而不宣的“日本因素”。 This article bases on the East Asian horizon to explore the origin, process, result and meaning of the reformation in Department of Chinese in the University of Hong Kong (HKU), which was begun by Hu Shih from 1934, developed by Chen Shou-yi, Yung Zhao-zu, and finished by Xu Di-shan. Firstly, I see the reformation in Department of Chinese in HKU as a part of “new culture trend” and the revolution in literature in China and reanalyze the properties of Hu Shih’s plan for the reformation in Department of Chinese in HKU. Secondly, I put the result of the the reformation in Department of Chinese in HKU, that to separate Department of Chinese Literature And History as four parts: philosophy, history, literature and common literature, and to let Chinese Classics course exited from the Chinese education in HKU, into the context of the development of new course in modern East Asian universities. Therefore, I think that the reformation in Department of Chinese in HKU was not a matter about courses in universities but a part of the revolution in literature in China which related with Hu Shih. And the exit of Chinese Classics Course in HKU was not only unexpected for British but also out of the change of Chinese education in China. Through this study, I think that the origin of this reformation was in foreign. And there was invisible factors about Japan related with the exit of Chinese Classics Course in HKU.
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Books on the topic "日本哲學"

1

勸學. Taiwan: 五南, 2018.

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2

陳佩英, 陳佩英. 混成學習專業發展規劃之基礎:學與教的虛實交會點. 元照出版有限公司, 2022. http://dx.doi.org/10.53106/9789575117382.

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<p>因全球新冠肺炎疫情的肆虐,我們被迫居家授課與學習,之後又返回課堂學習,然而疫情並非完全消失,遠距教學和實體課堂學習的交替似乎成為我們的新日常。我們有時會緬懷疫情前的教學,但那樣的課堂風景似乎已不復在,教學科技的策略與工具,現已成為每日教學不可或缺的一環。那麼,有效的教與學會是什麼樣貌呢?</p> <p>面對極度動盪不安的學習環境,史提潘・梅西泰里恩(Stepan Mekhitarian)藉由此書,期能引導學校與地方政府反思他們的遠距,將寶貴的線上學習經驗融入專業發展的行動計畫,希望能有效地結合遠距與傳統的課室教學,為教師與學生打造出精實的混成學習模式。</p> <p>本書分成三部分。第一部分的內容包括引導團隊反思遠距學習經驗、思考哪些要素適用於混成學習,以及綜整專業發展計畫所涵蓋的重要元素,協助教師發展適用於課堂的教學科技。第二部分將專業發展要素應用在支持教師混成學習的三個關鍵實踐:有效的教學實踐、形成性評量與資料分析、運用教學科技營造精實學習的教室環境與文化。第三部分則是奠基在前兩部份的專業發展主題,擬定周詳的培力增能課程,提供教師共學。</p> <p>如同老師們常流傳葉慈的一句話:教育不是注滿一桶水,而是點燃一把火!</p> <p>疫情帶給老師教學上的挑戰,或許就是被意外點燃的一把火,老師在教學科技的快速學習,恰巧為學生打開更多的學習機會與路徑,開創更精彩的學習經驗,且期盼能夠縮短而非擴大學生之間的成就差距。</p> <h3>作者簡介</h3> <h4>史提潘・梅西泰里恩</h4> <p>史提潘・梅西泰里恩(Stepan Mekhitarian)博士擔任格倫代爾聯合學區點之「創新、教學、評量與課責」辦公室主任。 在新冠疫情期間,他是協助洛杉磯地區學校轉換至遠距學習的主要負責人之一。Stepan過去曾擔任洛杉磯聯合學區數據與混成學習中心專員(Coordinator of Data and Blended Learning in Los Angeles Unified School District)。從擔任公立學校教師的第一年起,他就對教學科技以及如何根據數據進行決策,深具熱情。他具備豐富的教學與領導工作經驗,同時擁有加州大學洛杉磯分校、哈佛以及羅耀拉瑪麗蒙特大學(Loyola Marymount University,簡稱LMU)的學位。Stepan在LMU的教育領導與社會正義研究所攻讀博士學位期間,主要研究跨校與跨系統間實施混成教學所需要的技能與訓練。他同時是Google認證講師、微軟創新教育人員以及混成學習全球專業顧問。</p> <h3>編譯者簡介</h3> <h4>陳佩英</h4> <ul> <li>現職:國立臺灣師範大學教育政策與行政研究所暨教育系教授、國立臺灣師範大學教育研究與創新中心主任、國立臺灣師範大學教育智庫執行長、當代教育研究期刊主編 </li> <li>學歷:美國南加州大學教育政策與行政哲學博士 </li> <li>經歷:芬蘭赫爾辛基大學活動發展與學習研究中心訪問學人、教育部高中優質化輔助方案實施計畫總主持人、人智學教育基金會董事、國立臺灣師範大學教育研究與評鑑中心特約研究員、國立臺灣師範大學教育學系助理教授、國立清華大學師資培育中心助理教授、華梵大學師資培育中心助理教授</li> <li>專長領域:教育政策與行政、教師專業發展、教育領導、比較教育、性別與教育、教育社會學</li> </ul> <h3>譯者群</h3> <ul> <li>陳佩英:國立臺灣師範大學教授</li> <li>許伯安:蓮溪教育基金會執行長</li> <li>李憶慈:臺北市立中正高中教師</li> <li>葉秋菊:桃園市立武陵高中教師</li> <li>樊可瑜:桃園市立楊梅高中教師</li> <li>呂雅慧:桃園市立平鎮高中教師</li> <li>王美芳:桃園市立平鎮高中教師</li> <li>鄭錚易:桃園市私立啟英高中教師</li> <li>鄭敬儀:高中優質化輔助方案計畫專員</li> </ul>
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