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受刑人投票權之發展與實踐 受刑人投票权之发展与实践
Pub Date : 2023-07-01 DOI: 10.53106/172876182023070080004
盧映潔 盧映潔, 李莉娟 李莉娟
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引用次数: 0
稅捐稽徵機關對裁判憲法審查的因應之道 税捐稽征机关对裁判宪法审查的因应之道
Pub Date : 2023-07-01 DOI: 10.53106/172876182023070080003
李依珊 李依珊
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引用次数: 0
論保險契約解釋——以防疫保單理賠爭議為中心 论保险契约解释——以防疫保单理赔争议为中心
Pub Date : 2023-07-01 DOI: 10.53106/172876182023070080002
賴煥升 賴煥升
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引用次数: 0
政府監管大型社交網路平台審查言論的合憲性探討——以美國佛羅里達州參議院第7072號法案為核心 政府监管大型社交网路平台审查言论的合宪性探讨——以美国佛罗里达州参议院第7072号法案为核心
Pub Date : 2023-07-01 DOI: 10.53106/172876182023070080001
許育典 許育典, 李霽恆 李霽恆
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引用次数: 0
論情報機關與警察機關之資訊分離與資訊共享──以情治分立為出發點談起 論情報機關與警察機關之資訊分離與資訊共享──以情治分立為出發點談起
Pub Date : 2023-06-01 DOI: 10.53106/102398202023060173001
謝碩駿 謝碩駿
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引用次数: 0
犯罪嫌疑人之特定與追訴權時效之進行──以最高法院大法庭110年度臺上大字第5954號刑事裁定為素材 犯罪嫌疑人之特定與追訴權時效之進行──以最高法院大法庭110年度臺上大字第5954號刑事裁定為素材
Pub Date : 2023-06-01 DOI: 10.53106/102398202023060173005
黃士軒 黃士軒
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引用次数: 0
侵權行為損害賠償之預防目的──以法律實證分析為中心 侵權行為損害賠償之預防目的──以法律實證分析為中心
Pub Date : 2023-06-01 DOI: 10.53106/102398202023060173003
邵靖惠 邵靖惠, 翁明宏 Jing-Huey Shao
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引用次数: 0
交織性理念對身心障礙女童之保障──國際人權規範及對臺灣之啟示 交織性理念對身心障礙女童之保障──國際人權規範及對臺灣之啟示
Pub Date : 2023-06-01 DOI: 10.53106/102398202023060173002
林沛君 林沛君
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引用次数: 0
從德國法角度評析我國二○二二年刑事訴訟暫行安置新法 從德國法角度評析我國二○二二年刑事訴訟暫行安置新法
Pub Date : 2023-06-01 DOI: 10.53106/102398202023060173004
連孟琦 連孟琦
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引用次数: 0
《貝爾武夫》:「好客」與「不好客」背後的動機 《贝尔武夫》:「好客」与「不好客」背后的动机
Pub Date : 2023-05-01 DOI: 10.53106/230597612023050027003
應芳瑜 應芳瑜

《貝爾武夫》的盛宴一方面表現出「好客」,另一方面則表現出「不好客」。貝爾武夫的故事發生在西元六世紀斯堪地納維亞半島。當時居住在丹麥的丹麥人和居住在蓋特蘭的蓋次人越過名為卡特加特(丹麥語)的海峽進行互訪活動。本研究引用相關資料&mdash;德希達的形而上學之差異論、馬塞爾莫斯的送禮理論,一些聖經故事和怪物研究來探討《貝爾武夫》文本之中的本地人與外國人之間以及人類與怪物之間的界限。本文旨在闡明主方的「好客」和「不好客」背後的動機。《貝爾武夫》的盛宴表面上是「好客」,其實是基於互利互惠;「不好客」的行動亦是考量部落利益而採取的策略。主方對客方的「不好客」可能會引起客方的嫉妒,而嫉妒是萬惡之源之一。蓋次部落對噴火龍表現出「不好客」的立場與行為,同樣地,丹麥部落對格倫德爾也表現出「不好客」的立場與行為。在《貝爾武夫》文本之中,噴火龍和格倫德爾皆為異族,語言和外表明顯與人類不同,兩者皆被視為怪物;然而,蓋次人和丹麥人是互相來往、互通有無、文化交流、而且語言相通,雙方互相表現「好客」的立場與行為;但是,「好客」背後的動機不單純只是友誼,還有權力、財富、榮譽、地位、同盟抗敵之考量。本文主張「好客」盛行於在同質文化,其手段較為複雜,較容易顯現於人類社會之中,「好客」的程度取決於共同利益的程度,而「不好客」則是普遍存在於人類社會和怪物社會。

&nbsp;

Feasts in Beowulf show hospitality on the one hand and inhospitality on the other hand. The story in Beowulf is set in pagan Scandinavia in the sixth century. At that time the Danes in Denmark and the Geats in Geatland crossed the strait named Kattegat (in Danish) to visit each other. This study draws on relevant resources&mdash;Derrida&rsquo;s metaphysics of diff&eacute;rance, Marcel Mauss&rsquo;s theory of gift giving, and some biblical stories to examine the boundaries between locals and foreigners and between humans and monster-like creatures in Beowulf. Banquets in Beowulf are a sign of hospitality on the surface. However, beneath the surface it has been prepared owing to the Danes&rsquo; reliance on foreign support for their attempt to defeat a powerful monster-like enemy. The article aims to clarify the hosts&rsquo; motivations behind their hospitality and inhospitality. Banquets in Beowulf show hospitality on the surface, but it is based on mutual interests. In a similar sense, inhospitality is a strategy that takes tribal interests into account. Hosts&rsquo; inhospitality to visitors may cause jealousy which is one of the sources of evils. The Geats show inhospitality to the dragon as the Danes do it to Grendel. This article argues that hospitality tends to prevail in homogeneous cultures, and its means are more complex, and it is more common to exist in complicated human society. The degree of hospitality depends on the degree of mutual interests, while inhospitality is more likely to exist in both human society and monster&rsquo;s society.

&nbsp;

<p>《贝尔武夫》的盛宴一方面表现出「好客」,另一方面则表现出「不好客」。贝尔武夫的故事发生在西元六世纪斯堪地纳维亚半岛。当时居住在丹麦的丹麦人和居住在盖特兰的盖次人越过名为卡特加特(丹麦语)的海峡进行互访活动。本研究引用相关资料&mdash;德希达的形而上学之差异论、马塞尔莫斯的送礼理论,一些圣经故事和怪物研究来探讨《贝尔武夫》文本之中的本地人与外国人之间以及人类与怪物之间的界限。本文旨在阐明主方的「好客」和「不好客」背后的动机。《贝尔武夫》的盛宴表面上是「好客」,其实是基于互利互惠;「不好客」的行动亦是考量部落利益而采取的策略。主方对客方的「不好客」可能会引起客方的嫉妒,而嫉妒是万恶之源之一。盖次部落对喷火龙表现出「不好客」的立场与行为,同样地,丹麦部落对格伦德尔也表现出「不好客」的立场与行为。在《贝尔武夫》文本之中,喷火龙和格伦德尔皆为异族,语言和外表明显与人类不同,两者皆被视为怪物;然而,盖次人和丹麦人是互相来往、互通有无、文化交流、而且语言相通,双方互相表现「好客」的立场与行为;但是,「好客」背后的动机不单纯只是友谊,还有权力、财富、荣誉、地位、同盟抗敌之考量。本文主张「好客」盛行于在同质文化,其手段较为复杂,较容易显现于人类社会之中,「好客」的程度取决于共同利益的程度,而「不好客」则是普遍存在于人类社会和怪物社会。</p> <p>&nbsp;</p><p>Feasts in Beowulf show hospitality on the one hand and inhospitality on the other hand. The story in Beowulf is set in pagan Scandinavia in the sixth century. At that time the Danes in Denmark and the Geats in Geatland crossed the strait named Kattegat (in Danish) to visit each other. This study draws on relevant resources&mdash;Derrida&rsquo;s metaphysics of diff&eacute;rance, Marcel Mauss&rsquo;s theory of gift giving, and some biblical stories to examine the boundaries between locals and foreigners and between humans and monster-like creatures in Beowulf. Banquets in Beowulf are a sign of hospitality on the surface. However, beneath the surface it has been prepared owing to the Danes&rsquo; reliance on foreign support for their attempt to defeat a powerful monster-like enemy. The article aims to clarify the hosts&rsquo; motivations behind their hospitality and inhospitality. Banquets in Beowulf show hospitality on the surface, but it is based on mutual interests. In a similar sense, inhospitality is a strategy that takes tribal interests into account. Hosts&rsquo; inhospitality to visitors may cause jealousy which is one of the sources of evils. The Geats show inhospitality to the dragon as the Danes do it to Grendel. This article argues that hospitality tends to prevail in homogeneous cultures, and its means are more complex, and it is more common to exist in complicated human society. The degree of hospitality depends on the degree of mutual interests, while inhospitality is more likely to exist in both human society and monster&rsquo;s society.</p> <p>&nbsp;</p>
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引用次数: 0
期刊
Jiao Da Fa Xue Ping Lun
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