摘要

隨著科技的發達，帶動傳播方式的改變，讓佛教可以從二千五百多年前的口語傳播，歷經文字創造、經藏結集、印刷術發明，一直到二十世紀開始進入電子時代，為宗教傳播注入了更多的可能性。

經典並非靜態不變的的文本，也不是純粹存在於過去的內容，更不是與解釋者無關的外在客體；經典超越時間、空間的限制，在長期的歷史理解中，幾乎隨時存在於當前，隨時為了當前有意義的事而存在。

為了適應現代性，符合現代人閱讀或學習經典的需求，慈濟經藏演繹突破時間、空間、人與人之間的侷限，結合傳播的力量，融入科技的技術，形成一種創新的經典詮釋方式；然而，經藏演繹在創新中又不失其貼近原始文本的教義與精神，更擴大了宗教傳播的面向，將佛教教義涵養成普世的價值理念，闡揚良善的觀念、精神與態度，間接突破了宗教之間的隔閡、促成彼此之間的相互理解，達到「無形宗教」的理想目標。

Abstract

With the development of modern technology, communication method has also been changed. Over the past 2,500 years, the spreading of Buddhism dharma was from word of mouth, written script after the creation of word, sutra compilation, to printed materials after the invention of printing. It was until the twentieth century, when the electronic age arrived, religious communication gained variety of ways to reach out to people.

Buddhist sutra is not static, nor only contenting outdated text. It is also not a foreign object to a descriptor. The content of the sutra has go beyond the limit of time or space; during its long history of existence, it could reflect on current situation or event.

In order to follow this modern world and fit people’s demand of reading and learning sutra, Tzu Chi’s musical sutra adaptation has broke through the boundaries of time, space and interpersonal by integrated the power of communication and modern technology. It presents as a great innovation on interpreting Buddhist sutra.

Nevertheless, the innovation does not lose the origin meaning or principal of the text; it has broaden the dimension in religious communication, and transformed Buddhist teachings into a universal value, propagated good principle, spirit and attitude. It also indirectly demolished the barrier between religions, and brought harmony and understanding within. It has reached the ideal goal of ‘invisible religion.’

取自臺灣博碩士論文知識加值系統

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:

全球氣候變遷、溫室效應是目前世人刻不容緩欲解決的議題，它牽連到環境污染及生態失衡，令感受到妨礙永續生存和發展的威脅，而且，也形成人的心靈空虛，生命缺乏值得奉獻的標的，在空虛之餘，各種不滿、挫折和焦慮隨之而生，並衍生許多社會問題。亙古以來，人類絕大部分的時間都是在大自然裡生活，我們的祖先、甚至父母，終其一身，都必須櫛風沐雨，從泥土中爭取衣食所需，人類是與環境共同體。

多年來環境的淪喪，照出當年的美好與現今的窘況。那曾經魚群穿梭帶給人們多少快樂時光的泉源，如今卻埋沒在垃圾之下，面對失落，人們只是埋怨，卻忘了自己也有能力改變這一切。人類是大自然的一分子，自己的觀念和行為才是解決環境問題的不二法門。環保概念的養成必須從「心」開始，因為心靈環保才是萬宗之源，環保不只是生活哲學，更是生活藝術。

慈濟知福、惜福的心靈環保理論，與資源回收的行動，是「化腐朽為神奇、賦垃圾為新資源」的生命巧思，?能節能減碳，又具有永續發展的效果。若能將環保概念生活化、資源回收化，那麼維持環境的潔淨與美好，就會變成每個人生活的一部分。資源回收是環境行動，也是環境教育，在做中學、學中覺，經過資源回收的洗禮後，讓人類活的更健康、快樂，也為美麗的大地盡一份心力。地球含藏的資源有限，以環境教育的火炬，導引人類文明的躍進，無論在經濟、在環保，在社會永續方面都極具關鍵。

以上就是本論關注的主題，本論透過「提問–探究–解題」的學術操作，試圖引導世人重新思考生活當下所面對的課題，並透過反思、自省，以活出真正的幸福。

Abstract:

It has now been the imperative issue for human beings to solve the problems caused by global climate change and greenhouse effect which have involved in environmental pollution and ecological imbalance, making people feel the threat preventing from sustainable living and development, and have incurred human’s spiritual emptiness for nothing worth to devote our life. Along with this emptiness, dissatisfactions, frustrations, and anxieties come across generating many social issues. 

Since the far beginning of mankind history, human spent most of the time living in a natural land. Our ancestors even our parents spent their entire life confronting winds and rains, fighting for cloths and foods from this land to meet our needs. Human coexist with the environment. Over the years, the lost of the natural lands reflects how today destruction has overshadowed the original beauty where fishes were freely swimming back and forth underwater, bringing the springhead for plenty of happy time. Now it is buried under trash. This frustration has made human beings just complain about it but forget everything can also be changed right from ourselves.

We are all part of nature. Our concept and behavior is the only way to solve environmental issues. The concept formation of environmental protection must start with our HEART because the environmental protection of the mind can bring well-beings of everything. Environmental protection is not just a philosophy of living, but more like an art of living. The theory for the environmental protection of the mind such as “know your blessings and cherish them” and the action of resource recycling from Tzu Chi are the good living idea for “Turn piece of crack into magic, empower trash to be all-new resource”. This idea not only conserves energy and reduces carbon emission, but also has the effect to achieve sustainable development. If we can deliver the concept of environmental protection on our life and make resource recyclable, our part of life will change to maintain a clean and beautiful environment.

Resource recycling is an environmental action, and an environmental education as well. “While working, learn; While learning, awaken to the many truths of life.” Through the experience of doing recycle, human beings can live ever healthier, happier and also help recovering nature beauty. With the limited resource on earth, the torch which can lead to advance human’s civilization is based on environmental education, which is also the critical key to whether economy, environmental protection or sustainable society.

These are the topic covered in this essay. With the academic method “Query, Probe, Solve”, the content tries to guide people on earth think again the issues we face in the moment we live and live out the truth happiness by reflection and f-examination.

取自華藝線上圖書館

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:

有感於環境污染日益嚴重，1990年慈濟開創一個環保資源回收的清淨法門，在都市、鄉村、山中、海邊、大街、小巷中擔負起保護地球、守護環境、資源回收之重責大任，遍布各鄉鎮城市的這些點、線、面連結在一起，成就了慈濟在台灣的環保回收網。慈濟龐大的環保資源回收組織網，如何能夠策略性的靈活運作，且因應變遷如此迅速的新時代，勢必需要發展出一套合適的策略管理機制；平衡計分卡採用多面向的評估標準，使組織對於其各個面向都能夠均衡的掌握，並且具有前瞻性的策略管理功能。

為因應嚴峻環境之挑戰，整理出慈濟環保資源回收亟需之真正關鍵資訊，本研究以平衡計分卡理論為經，以個案分析為緯，進行策略規劃及設計績效指標，並透過深度訪談以確認策略間之因果關聯性；目的為一、以平衡計分卡策略衡量系統澄清並詮釋慈濟環保資源回收之願景與策略，並規劃設計其績效指標。二、在顧客構面，以行銷概念界定慈濟資源回收目標顧客，並探究目標顧客對慈濟環保資源回收之價值主張。三、在財務責任構面，探討捐助者（資源回收物之捐贈者及環保志工）對個案成功之期盼。四、在內部流程構面，探討慈濟環保資源回收組織價值鏈及組織永續發展之應然面。五、在學習成長構面，就人力資源概念為達成組織永續之目的，慈濟環保資源回收組織應學習與改善之項目、經營與管理環保志工之策略。

研究結論為一、策略地圖及績效指標：關鍵不在於投入多少、賺回多少，而是能多有效的運用資源來達成使命，並發揮獨特、深遠的影響力。設計慈濟環保資源回策略地圖之策略主題為「吸引並維繫更多環保菩薩＋回收新事業開發＝回收質與量之提昇。」二、在顧客構面：因環保回收之屬性特殊及因少子化趨勢，青年人參與比例會較低。次依深度訪談顯示，個案之內、外部顧客多表示對慈濟環保資源回收品牌之高度忠誠。三、財務責任構面：首先就個案內部顧客多認為個案最重要在於「感動人」，而非數字。其次就個案外部顧客則認為仍須接受各界檢驗，並爭取更多人支持。四、內部流程構面：依主題策略之需求，而設計、發展出策略、目標及行動力計畫等。五、學習成長構面：在個案裡「人」是組織的重要資本，就個案而言，其涵括領導人、志工、團隊、文化。

取自台灣博碩士論文知識加值系統

摘要:

佛學自印度傳入，漢譯著述甚豐，其修證途徑，佛典中皆揭示可透過誦持、抄寫、禮拜，藉由身口意的交互作用，身／心攝受佛法義理，於融會之後，透過實踐的工夫，讓生命歸原本有的良善，以提升價值。從佛典漢譯文本，不難發現其中蘊含與展現，不只是宗教信仰與義理層面而已，同時也含涉哲學、文學，乃至美學藝術的多元樣貌，都以生活契合為訴求。在臺灣佛教知名道場，或有以文教，如音樂、藝術創作和文教活動弘化為主，也有側重從學術研究、海內外禪修等，不一而足。本文以慈濟基金會於二○一一年八月，分別於全省北中南區演繹《慈悲三昧水懺》作為探討核心，觀察慈濟志工／職工，從每一場展演者皆逾萬人以上，他們用音樂、影像、肢體語言，詮釋經典。參與者對於這種眾人齊入經藏模式，幾乎都表達對這種演繹的感動與震撼。演繹法會結束之後，或有對於生命態度的轉變，以及價值觀的重整，如：素食、齋戒、護生等，激發行善意念。值得注意的是，其演繹經藏的模式，突破地點的選擇，不但不在寺院進行，而且非僧眾引領，委在家居士全程展演；相對於過去佛教弘法由僧眾主事儀式迥異，其產生的效益與轉化，可作為當代弘法另一層思惟。

Abstract:

Most Buddhist texts originated in India. When they were transmitted to China, an abundance of translations and commentaries were produced. The path to realization, as revealed in Buddhist texts, can be followed through the recitation and duplication of the texts, through devotion, and through mindfulness of the interaction of body, speech, and mind. When we physically and mentally absorb the meaning of the Buddha-Dharma, incorporate the teachings into our minds, and physically put them into practice, we can return to our intrinsic goodness and the value of our lives can be elevated.Looking at the Chinese translations of Buddhist texts, we discover that they contain and reveal not just religious beliefs and principles, but also everything from philosophy and literature to the many forms of aesthetic arts, all with the requirement of being applicable to daily living. In the well-known Buddhist traditions of Taiwan, some spiritual centers focus on cultural education, using music, artistic creation, and cultural activities to promote the teachings. Others have an emphasis on academic research, meditation practices, etc.The research in this dissertation focuses on Tzu Chi Foundation's musical presentation of the Compassionate Samadhi-water Repentance in northern, central, and southern Taiwan starting in August 2011. The author observed Tzu Chi volunteers and staff, who numbered over 10,000 for each performance. Music, visual images, and body language were used to interpret the Water Repentance. The participants almost universally expressed how greatly moved they were to practice together with so many people in this new format of presenting Buddhist texts through musical performances. After these Dharma-assemblies were concluded, some participants transformed their attitudes towards daily living while some reshaped their values. For example, some became vegetarian to protect life. Their participation in the event inspired them to do good deeds. It is worth noticing that the format of this sutra adaptation was a breakthrough in that take place at a monastery and was led by monastic practitioners. Instead, lay practitioners took on the responsibility for this entire performance from beginning to end. This is completely different from the past, when services promoting the Buddha-Dharma were always led by the Sangha. The transformative benefits produced through this format can be taken a fresh look at how to promote Dharma in the modern era.

取自華藝線上圖書館

摘要:

慈濟從「全球」的環保志業，落實到「在地」的資源回收，然後又從「在地」的資源回收，落實到作為「全球」賑災用途的高科技寶特瓶毛毯。它是一個兼顧「全球化」與「在地化」的最佳實例。在資源回收與處理作業的在地環保志業中，我們看到慈濟人落實「社區實踐倫理」的成功典範。所有一連串的運作機轉，具體呈現出身心靈、家庭、社會乃至土地的療癒成果，總體效益很難作精準的量化表述。因此本文作者以「佛教局內人」與「慈濟局外人」的雙重身份，略述「宗教」與「環保」之間，教證、事證與理證之間，「佛心」、「師志」與「己行」之間，「局內人」與「局外人」之間，「全球化」與「在地化」之間，邏輯辨證的層層環扣與串串鏈結。

Abstract:

Tzu Chi serves as the best example that balances between globalization and localization in its efforts to implement its mission to protect the environment: its environmental protection efforts have been developed as a ”global” mission, while its action to protect the environment has been deeply rooted in its efforts to recycle within all ”local” communities. In turn, such benevolent acts for the environment transform its recycled ”local” resources into ”global” disaster relief items such as its high-tech blankets made from PET bottles.We see in Tzu Chi a successful example that demonstrates how its volunteers carry out their ”community practice ethics” through a series of local environmental protection operations to recycle and process all kinds of resources. The whole set of operational mechanism produces concrete healing results for the body, mind, and spirit of individuals, their families, the whole society, and even the earth. Its overall benefits cannot be measured or described with precise quantitative terms.Thus, with a double identity as ”a Buddhist insider” and ”a Tzu Chi outsider,” the author shall map out the logical and dialectical connections between ”religion” and ”environmental protection,” connections among scriptural evidences, factual proofs, and logical support, connections among ”the Buddha's mind,” ”the mentor's will,” and ”the paths of ourselves,” connections between ”insiders” and ”outsiders,” as well as the connections between ”globalization” and ”localization.”

取自華藝線上圖書館