2012年7月28日 星期六

Roger Payne, Alastair Burnet



Alastair Burnet

Sir Alastair Burnet, journalist, broadcaster and editor of The Economist from 1965-74, died on July 20th, aged 84

FEW editors of The Economist have been famous faces. Alastair Burnet was an exception. Even before he took up his post in 1965, he had gained a degree of fame as a political reporter on television. He continued to broadcast during his ten years as editor, and indeed long after, becoming most celebrated as the face and voice of ITN’s “News at Ten”, the first, highly successful, half-hour newscast on British television. Later he was a commentator whose calm, even tones, with a slightly amused and Scottish edge, were in demand for national events. When he stopped, in 1991, he had guided viewers through a series of general elections, demystified a couple of royal weddings and a moon landing (“There it is, the old Moon—the one the cow jumped over”) and presented the news several thousand times.
Although he sometimes worked for the BBC, he preferred the more lowbrow independent television. He was interested, he said, in presenting news that the “plain folk” would talk about the next day. So perhaps it was no surprise that the most obvious way in which he changed The Economist was to make its appearance less austere, its headlines and captions more chatty and its style more punchy.
Some considered this commercial, and they were partly right: the circulation rose by 60% during Alastair’s tenure, to 123,000 in 1974. A few considered it vulgar, and thought it reflected a lack of seriousness on the part of the editor. They were reinforced in this view by Alastair’s jocular banter, his easy resort to mimicry and his habit of taking the Monday morning editorial meeting with a gin and tonic in his hand. Worse, he commissioned regular articles on golf, and had an undisguised interest in football (this was before every intellectual affected a fascination for Aston Villa) and an even greater love for the turf. To his evident pleasure, The Economist bought a racehorse, which once appeared, beribboned in its owner’s colours, at the foot of the new skyscraper in St James’s Street that by then housed the newspaper. Anyone expecting of this Scot a high-minded, humourless Puritan would have been surprised.
And also deceived. Alastair was a confident public performer but fundamentally a shy man, often ill-at-ease with others, especially women. The banter and facetiae were devices to keep at an amiable arm’s length anyone not in his close coterie. Those who considered him lightweight misjudged him. He had turned down his second-class history degree from Oxford because, in his opinion, he deserved a first. Only occasionally did he show his learning—as when he was heard on air to describe as “very Voltairean” a politician who spoke of going off to do some gardening—but he was a fluent writer, well read, well informed, numerate and immensely hard-working.
He was also principled. He was loyal to his staff, quite ready to defend them before an overbearing chairman. Never was he grasping. He refused a golden, or perhaps silver, handshake after 18 not-very-successful months editing the middle-market Daily Express, to which he had inexplicably gone after The Economist.
The cross of Vietnam
His economic views were less pronounced than his political ones, possibly explaining why he was the first editor of The Economist to appoint an economics editor. In politics his sympathies were with Conservatism, albeit of a leftish sort. This put him firmly behind the forlorn attempts of Edward Heath’s government to reform Britain’s trade unions. He also readily supported Britain’s entry into the European common market, which he saw as posing no threat to an even more important attachment, the Atlantic alliance.
That attachment was surely deepened by, if not born of, Alastair’s year in America as a Commonwealth Fund Fellow in 1956-57. Whether, but for this, the most controversial policy of his editorship—the paper’s enduring support for the Vietnam war—would have been any different cannot be known. Most of the leaders on this subject were written by the foreign editor, Brian Beedham, but Alastair never seemed unhappy with their line.
He also trenchantly defended immigration. When, in 1968, the Labour government decided to deny Asians in east Africa who had British passports the right to settle in the United Kingdom, he ran a cover portraying a British passport lying among rubbish beneath the words, “If that’s what it’s worth”. When, in 1972, Uganda’s Asians were expelled, he put on the cover a picture of an airport arrivals door with a sign reading, “Welcome, British Passport Holders”. The use of covers to make a telling editorial point may have been his most lasting legacy at The Economist.
Alastair was not of analytical bent, nor was his mind notably original; he was impelled above all by the news and a desire to present it well. Appointed to the editorship at the age of 37, he could easily have had a second career in business or politics, but eschewed them for a very public role in journalism that somehow showed little of his character. Utterly unassuming, he listed his home address and telephone number in “Who’s Who” and, at the height of his televisual renown, spent each morning answering the cascade of letters brought by every post. Despite such openness, his was a very private public face.


Roger Payne

Roger Payne, alpinist and avalanche expert, died on July 12th, aged 55

MOST climbers simply chafe to reach the tops of mountains. Roger Payne was different. Although he had several first ascents to his name—Mount Grosvenor in China, Khan Tengri and Pobeda in Kazakhstan, in a career spanning 30 years—his priority was to go lightly, and leave no trace. His heroes were the alpinists of the early 20th century, George Mallory, Tom Longstaff, Freddie Chapman and the rest, who had climbed the world’s greatest peaks in tweed jackets and leather boots. Like them, he went in a tiny team, often only with his wife, Julie-Ann Clyma, who was also a mountaineer. He took no oxygen, and avoided using fixed ropes. Every piece of rubbish or equipment was brought down off the mountain: not only his own, but also the tattered tents and empty cartons discarded by other people. In 1993, on K2, he also found and carried down the light, clean bones and ragged clothing of Art Gilkey, an American climber swept away by an avalanche in 1953.
He went lightly and purposefully, but with great care. The mountains he loved so passionately were fickle, and demanded vigilance. Lithe and smiling, proud of his “boot-shaped” and blister-proof feet, he moved on exposed rock faces with the grace of a dancer and the fearlessness of a boy. He did things right: tents were dug in with proper snow-walls, supplies stored in well-marked snow-holes, attempts quickly abandoned if tiredness or bad weather struck. He would never push his luck on mountains, though he himself was never tired, leaping up from a schnapps-heavy evening to pull on his head-torch for a 1am start, and in booming cockney (“Are you climbing, or what?”) encouraging laggards onwards and upwards.
As he went, despite the stream of merry chatter about the relative merits of waterproof fabrics, or the perfect pH of beer, he was on the watch. For snow that was fresh and powdery, or piled into a cornice; for slopes that were too steep; for debris of fallen rocks, or the mid-morning heat of the sun. All these were omens of avalanches. He was expert on them, teaching climbers and students—especially in the Alps, where he lived later on—to recognise the warning signs, and developing a safety code that came to be used across Europe.
He knew avalanches at close quarters—at times, way too close. On Pumari Chhish in Pakistan in 1999 he and Julie-Ann had spent five nights trapped on an icefield, with avalanches breaking over their tent. On Nanda Devi East in 1994 they had to descend an avalanche, and just made it; but he had taken the precaution of appeasing the mountain gods with a prayer-flag planted at the summit. Like the Romantic poets (like Byron’s Childe Harold, which he would quote in reams, word-perfect, as he climbed), he believed that mountains were sublime. He had a special love for the compactness of Sikkim, squeezed between Tibet and India, whose elegant, shining peaks he helped open again to mountaineering. A camera went with him always, strapped tight against his sternum, to record for others the beauty he saw. But some of his favourite quotations weighed up the beauty against the risk.
Diplomacy at 7,000 metres
Down at sea-level, he was a tireless organiser. Everything to do with mountains demanded his attention and his infectious energy. He didn’t belong behind a desk, and at Sunderland Poly, where he took a teaching degree in 1983, he bunked off lectures to go climbing. But if he had to protect and promote the peaks by doing paperwork, he would.
For 12 years he took charge at the British Mountaineering Council, swelling both membership and revenues, arranging competitions and writing memos late and long, until he would bolt from the Manchester office to scale the nearest crags. He brought mountaineering to schoolchildren (remembering how he had discovered it in the Scouts in Hammersmith), and to the disabled. He also took his expertise abroad, teaching young Iranians to climb and Sikkimese to become guides like himself; and he became a diplomat of the Greater Ranges, urging Indian and Pakistani climbers to forget their countries’ long rivalry over the Siachen glacier.
The people of the mountains he remembered, too. On his ascent of K2 he took a pair of micro-hydroelectric systems to give non-smoky light and heat to two remote villages. This made the trip for him, though he never reached the top. He kept a watch on how climate change was affecting both the Himalayas and the Alps. But he never wanted to be part of any large and overstuffed expedition. Nor did he seek out the celebrity peaks, or brag about “conquering” the unsung 6,000-7,000-metre peaks he preferred.
For that reason, he was not among the best-known mountaineers. The first many people had heard of him was when, in early July, an avalanche caused by a toppling ice-block swept him away, with eight others, on Mont Maudit, beside Mont Blanc. He was guiding two clients along a popular route; the way and the weather looked safe. He was travelling light, on what he liked to call “another day in the office”. As no one knew better than himself, there was no perfect safety in mountains. But he would not have been in any other place, for, in Byron’s words, “Where rose the mountains, there to him were friends”.

Childe Harold's Pilgrimage

By George Gordon, Lord Byron

Canto the Third


But soon he knew himself the most unfit     100
Of men to herd with Man; with whom he held
Little in common; untaught to submit
His thoughts to others, though his soul was quell'd
In youth by his own thoughts; still uncompell'd,
He would not yield dominion of his mind
To spirits against whom his own rebell'd;
Proud though in desolation; which could find
A life within itself, to breathe without mankind.

2012年7月26日 星期四

the Church of Kopimism

Isak Gerson, left, and Gustav Nipe of the newly registered Church of Kopimism, whose central dogma is that file sharing is sacred.
Casper Hedberg for The New York Times
Stockholm Journal

Taking File Sharing to Heart, and Church

The Swedish government has recognized the Church of Kopimism, whose central dogma is that file sharing is sacred. Above, Isak Gerson, left, and Gustav Nipe. 

Missionary Church of Kopimism

From Wikipedia, the free encyclopedia
Jump to: navigation, search
The Kopimi symbol
Ctrl-C, Ctrl-V
The Missionary Church of Kopimism (in Swedish Missionerande Kopimistsamfundet), founded by 19-year-old philosophy student Isak Gerson,[1] is a congregation of file sharers who believe that copying information is a sacred virtue.[2][3][4] The Church, based in Sweden, has been officially recognized by the Swedish Legal, Financial and Administrative Services Agency ("kammarkollegiet") as a religious community, after three application attempts.[1][5]
Gerson has denied any connection between the Church and filesharing site the Pirate Bay.[6]



The followers of the religion are called Kopimists from copy me. A "Kopimist" or "Kopimist intellectual" is a person who has the philosophical belief that all information should be freely distributed and unrestricted. This philosophy opposes the monopolization of knowledge in all its forms, such as copyright, and encourages piracy of all types of media including music, movies, TV shows, and software.[7]
According to the church, "In our belief, communication is sacred."[2] No belief in gods or supernatural phenomena is mentioned on their web site. CTRL+C and CTRL+V, the computer shortcut keys for "Copy" and "Paste," are considered sacred symbols.
Kopimism made simple[8]:
  • All knowledge to all
  • The search for knowledge is sacred
  • The circulation of knowledge is sacred
  • The act of copying is sacred.
According to the Kopimist constitution [9] :
  • Copying of information is ethically right.
  • Dissemination of information is ethically right.
  • Copymixing is a sacred kind of copying, moreso than the perfect, digital copying, because it expands and enhances the existing wealth of information
  • Copying or remixing information communicated by another person is seen as an act of respect and a strong expression of acceptance and Kopimistic faith.
  • The Internet is holy.
  • Code is law.
On January 5, 2012, Kopimism was accepted by Sweden as a legitimate religion. The religion's association with illegal file sharing[where?] has been said not to be a sign that illegal file-sharing will be excused from Sweden's zero-tolerance approach to the matter.[1]

First wedding

On April 28th, 2012, the Missionary Church of Kopimism held their first wedding.[10] The wedding took place in Belgrade, Serbia, between a Romanian woman and an Italian man. The holy ceremony was conducted by a man wearing a Guy Fawkes mask whose voice was distorted by a voice modulator.
The church said, "We are very happy today. Love is all about sharing. A married couple share everything with each other. Hopefully, they will copy and remix some DNA-cells and create a new human being. That is the spirit of Kopimism. Feel the love and share that information. Copy all of its holiness."
The missionary leader of the Church of Kopimism, Isak Gerson, attended as a witness during the wedding.

Sharing of information in religions

See also


  1. ^ a b c "Sweden recognises new file-sharing religion Kopimism". BBC News. 5 January 2012. Retrieved 5 January 2012.
  2. ^ a b Jackson, Nicholas (10 April 2011). "The Information Will Get Out: A New Religion for File-Sharers". The Atlantic. Retrieved 25 April 2011.
  3. ^ "File-Sharers Await Official Recognition of New Religion". TorrentFreak. 10 April 2011. Retrieved 25 April 2011.
  4. ^ Citrome, Michael (14 April 2011). "NETWORTHY: Copy, paste, amen". Montreal Mirror. Retrieved 25 April 2011.
  5. ^ "File-Sharing Recognized as Official Religion in Sweden". TorrentFreak. 4 January 2012. Retrieved 5 January 2012.
  6. ^ Privitera, Salvatore. "File-sharing as a religion, do we really need it?". Retrieved 29 January 2012.
  7. ^ Worman, Jenny (4 January 2012). "Sweden Recognizes File Sharing as a Religion". RevoluTimes. Retrieved 2 February 2012.
  8. ^ "Welcome to the missionary church of kopimism". Retrieved 2 February 2012.
  9. ^ "Kopimist Constitution". The First Church of Kopimism for the USA. 2012. Retrieved 1 April 2012.
  10. ^ "First Kopimist Wedding". 28 April 2012. Retrieved 10 May 2012.

2012年7月25日 星期三


成大前校長 夏漢民返台定居台南
July 25, 2012




徐小虎 (Joan Stanley-Baker)

徐小虎著,許燕貞譯,《日本美術史》(台北:南天書局,1996) [民85].

1975-1980 加拿大 維多利亞美術館首任東方藝術部長
徐小虎(Joan Stanley-Baker)


1987 英國 牛津大學 東方研究所 博士


1996-2003 國立台南藝術學院 史評所教授兼學務長、專題講座教授

1991-1995 國立清華大學 副教授、教授

1991-1994 國立清華大學 藝術中心主任

1993-1994 台灣省立美術館 評審委員

1993 加拿大亞爾伯他大學 名譽客座教授(二至三月)

1994 行政院文化建設委員會 美術評審委員

1994 中原大學 建築系所室內設計課兼任授課

1987-1990 澳洲 墨爾本大學 藝術系所副教授

1980-1984 國立台灣大學外文系專任講師

1975-1980 加拿大 維多利亞美術館首任東方藝術部長

徐小虎(Joan Stanley-Baker)

在希臘到中國、甚至日、韓的傳播路徑上,我們可以發現有許多圖像造型或藝術形式存在著流傳與演變的跡象。而下述的幾個話題或許可以提供有趣的探討:何以許 多地區都出現雙手各臥一禽或一獸的人像?希臘的月桂冠是否為其他地區頭冠形式的源頭?銅器時代克里特島女神的束髮與日本佛像的髮式是否有關?克里特島銅器 時代的金飾為何與古代韓國墓葬出土的金飾採用了相似的表面顆粒裝飾?

1. 希臘古稱Hellas是由中文發音(Xila)而來?
2. 希臘與中國之文化交流
3. 希臘與東方之文化交流
4. 文化交流之證據-圖像之比較

(A)???? 期刊論文
2003‘Identifying Shen Zhou (1427-1509): Methodological Problems in Authentication’ 〈沈周書法鑑定中的方法論問題〉scheduled for publication in Oriental Art (June?) (附件一)
2003〈什麼是台灣藝術史?〉 (劉智遠譯) 《台灣美術 51號》台中。一月? (‘What is Taiwan Art History?’ Journal of Taiwan Museum of Art No.51, January) (附件二)
2002‘Plying the Past. Baroque Mannerisms in Qing Painting’ accepted for publication by Zurich, Artibus Asiae. (附件四)
2002<尋根與求新- 台灣藝術文化之危機> (劉智遠譯),《藝術家》No.329?? 2002.10 (附件五)
2002<砂中瀝金- 李安成> (劉智遠譯),《藝術家》No.324?? 2002.05 (附件六)
(‘Nomadic Traditions in Chinese Culture: Some Central Asian Themes’ in Proceedings, Fujian Han Study Group Conference on Sinology, Quanzhou ) (Conf Aug 2000)? 199-208頁? (附件七)
2002 "Antichrist in Zaitun? Non-Chinese Sources on 13th and 14th c. Zaitun (Quanzhou). A Preliminary Overview of Franciscan Epistolae’ in The Chinese Face of Jesus Christ. Spring, Sankt Augustin, Monumenta Serica. (附件八)
2001 ‘Notes on the Maritime Silk Road: Non-Chinese Sources on 13th & 14th Century Zaitun (Quanzhou)’(〈梵蒂岡宮圖書館所提共的一些關於宋末元初活躍於中國的船教師信件〉),? Chi-Nan University Journal of History Studies, 《暨南史學》No.3, (June, 2000, 1-62). (附件九)
2001「關于13-14世紀刺桐的外文資料─對方各會修士信函的初步看法」。《海交史研究》,中國海外交通史研究會、泉州海外交通史博物館,2001.1,p.43-53 (附件十)
2001 Feminine Modes of Relating: Exploring Evidence Across Eurasia iin Coral Lake? Arts Festival Cross-Boundary Dialogues of the Arts Colleted Papers, Tainan, 112-145? 藝術史與考古學:從視像上之表現—尋找歐亞遺跡中的女性意識〉《跨界藝談論文集》,國立臺南藝術學院發行)(附件十一)
2000‘Issues of Authentication in The Field of Chinese Painting: A Critique’(〈中國繪畫領域中的辨偽爭議:一個評論〉)Oriental Art, XLVI.3? 106-117 (附件十二)
2000‘Anatomy and Physiology of Chinese Painting’ 〈中國繪畫之解剖學與生理學〉Chung Yuan University (1999) colloquy on Arts in Education, published in Spring, 2000. (附件十三)
2000 Japanese Art?? (see above) Spanish Edition. September? (附件十四)
2000 Japanese Art? Revised Edition. London and New York, Thames &? Hudson, March, (French edition 1990, Chinese edition 1996) (附件十五)
2002‘Liu Guosong: Tradition in Renewal’, 〈劉國松:傳統中之創新 〉,at Liu’s 70th Anniversary Retrospective and Conference sponsored by the Ministry of Culture May 20, at the History Museum, Beijing. (附件十六)
2000'Feminine Modes of Relating: Art-Historical Approaches' for the conference: East Asia - St Petersburg - Europe: InterCivilization Contacts and Perspectives on Economic Cooperation.? International symposium, St Petersburg State University Oriental Faculty. Proceedings, Oct. 〈女性意識從視像上之表現─比較克利特島銅器時代與日本平安時代的文物藝術〉(附件十七)
(C)? Contemporary and Public? Art, Theory, Criticism, Reviews, Personal Exhibits
2002‘From Taiwan Regionalism to Globalization” in A Different Voice, Conversations with the Rev. Shengyan Fashi. In Dharma Drum Journal (Feb-March) (附件十八)
2002‘The Magic of Vibrant Space: A Gathering of Intelligence and Vision’ in Tsing Hua University's Public Art Project: Enlivening a Space (pp.5-9) (附件十九)
2002‘Public Art Project #2 At NTHUAC: An Announcement’ in as above (pp.21-24) (附件二十)
2002‘Male Pregnancy’ Conceptual Art Project by Li Mingwei, Panel at Museum of Contemporary Art., Taipei. (附件二十一)
2001‘State of Taiwan Sculpture Today: A Conversation with sculptor Tu Kuo-wei’, in Contemporary Art. Taipei, Taipei Fine Arts Museum? Bimonthly, April Issue,? #95. (附件二十二)
2001‘Architecture and Art in the Life of Chen Qikuan’ Tunghai University Architecture Department Conference Publication, (附件二十三)
2001‘Liu Guosong on His Role in Twentieth-Century Art’ in Orientations, April. (附件二十四)
2001 ‘A Poem-Critique’. Yishujia Magazine, March issue:? page 324. (附件二十五)
2001‘White Paper On Higher Education’大學教育政策白皮書,英譯者:徐小虎. (附件二十六)


祈禱之手 from Prof.徐小虎

Albecht Durer 杜勒,有一幅名畫『祈禱之手』,這幅畫的背後有一則愛與犧牲的故事

親友目光都轉移到法蘭西斯身上,只見法蘭西斯兩行眼淚直流。他垂下頭,邊搖頭邊說:『不 ........

徐小虎>講座<收藏現代水墨畫> 在典藏創意空間2008/09/07下午- 閒 ...




2012年7月22日 星期日




以「吾人可以從當時醫師與一般人對於某種病的看法與所抱的態度,從事疾病的研究之精神」,而對「戚本」紅樓夢人物,做「病理診斷研究之對象」,寫下膾炙人口的「紅樓夢醫事考察」之大稻埕兒科名醫李騰嶽,於 1895 年今日(光緒 21 年 6 月 1 日)生。

李 騰嶽,號鷺村,筆名夢癡、夢星,生於淡水廳和尚洲大有莊(今台北縣蘆洲鄉)。12 歲隨兄卜居大稻埕,從劍樓夫子趙一山讀書,13 歲入大稻埕公學校。1912 年考進台灣總督府醫學校,五年後畢業,進「總督府台北醫院」小兒科實習。1919 年,於台北開設宏仁小兒科醫院,懸壺濟世。

1926 年,李騰嶽插班改制的母校「台北醫學專門學校」四年級,次年以第 6 屆畢業生獲醫學士學位,還再接再勵,於 1933 年續進台北帝國大學(今台大)跟杜聰明研究藥理學,凡七載;著有醫學論文 15 篇。1940 年,以「台灣產諸種蛇毒對於含水炭素代謝之實驗研究」等六篇論文,向「日本京都帝國大學」提出審查,同年 3 月獲醫學博士。

李騰嶽是位 亦醫亦儒的人物,他執醫大稻埕三十餘載,醫名遠播,且為當代傑出文士,早年參加詩社,擊?吟詩,是為「星社」中堅;他對台灣歷史、民俗、民謠、諺語,亦深 有研究,分別於《民俗台灣》、《台灣醫界》、《台北文物》、《台灣文獻》等期刊,撰述此方面的著作,受人誦讀一時。

光復後,出任台灣 省醫師公會常務理事外,還於「通志館」成立時,受聘顧問委員會簡任委員,「通志館」改組為「台灣省文獻 委員會」後,他歷任編纂、委員、副主任委員,1960 年 2 月,繼任主任委員,於台灣省通志稿的修成,貢獻甚多;1975 年 4 月 23 日仙逝,享壽八十有一。

李騰嶽於 1930 年代寫有「台北竹枝詞」,凡 48 句,寫盡當年台北興衰,今日非老台北人,當不能領會其「境」;錄二首:




  1. 無封面圖片
    books.google.com.tw李騰嶽, 毛一波 - 1981 - 270 頁 - 摘要檢視
  2. 無封面圖片
    books.google.com.tw李騰嶽 - 1951 - 89 頁 - 無預覽
  3. 無封面圖片
    books.google.com.tw洪逊欣, 赖永祥, 卜新贤 - 1960 - 無預覽
  4. 無封面圖片
    books.google.com.tw林朝棨, 林熊祥, 李騰嶽 - 1960 - 366 頁 - 無預覽
  5. books.google.com.tw歐素瑛。 - 2006 - 476 頁 - 預覽
    一戰後初期臺灣大學的再出發 0 945-1950 理學教室的李騰嶽,前後七年間,共發表論文 15 篇,主要為臺灣產蛇毒對於炭水化合物代謝作用之實驗研究,並於 1940 年取得日本京都帝國大學醫學博士學位。李鎮源、彭明聰亦以其蛇毒研究成果於 1946 年 ...
  6. 無封面圖片
    books.google.com.tw廖漢臣, 李騰嶽, 林崇智 - 1960 - 292 頁 - 無預覽
  7. books.google.com.tw田啟文 - 2006 - 363 頁 - 預覽
    一、施懿琳〈從歷史人物再評價的觀點談丘逢甲在臺灣史上的功過〉,《逢甲中文學報》第一期,一九 2 ! 0 1111 一參考資料:二、施士洁〈別臺作〉,見氏著《後蘇翕合集》,南投:臺灣省文獻委員會,一九九四年。一、李騰嶽〈臺灣民主抗日六十週年紀念〉,見氏著《 ...
  8. books.google.com.tw董宜秋 - 2005 - 174 頁 - 預覽
    直到 1989 年謝振榮 4 在日文所的研究論文,開始主題性的探討相關議題,他將日治殖民衛生統治分為四個時期來討論,但限於當時的政治意識型態,作者的史觀 1 .李騰嶽,〈政事志衛生篇〉,《台灣省通志》卷三,台中:台灣省文獻會, 1972 年。早在 1953 年作者 ...
  9. books.google.com.twTheo Engelen, John R. Shephard, Yang Wen-Shan - 2012 - 400 頁 - 完整檢視
    Li T'eng-yueh 李騰嶽(Ri Togaku). 1938b. Taiwan zaiju naichijin no shib ̄oritsu oyobi shib ̄ogenin no t ̄okeiteki kansatsu 台灣在住內地人ノ死亡率及死亡原因ノ統計的觀察(Statistical Observations on the Mortality Rates and the Causes of ...
  10. books.google.com.tw黃秀政 - 1999 - 424 頁 - 預覽
    ... 政事志洪遜欣陳世榮國立臺灣大學教授國立臺灣大學教授財政篇汪孝龍國立臺灣大學教授社會篇何建民新竹習藝所所長衛生篇李騰嶽時任省文漱會委員保安篇贺嗣章時任省文漱會編幕防戍篇趙良辗立法委員賴永祥時任臺大圖書馆主任外事篇卜新賢 ...

  1. books.google.com.tw龔顯宗 - 2000 - 619 頁 - 預覽
    ... 傳授國學,從之者甚眾。由張純甫、林述三、駱香林西元一九一五年設立的「研社」,在這年改組爲「星社」,有社員一一十六人,多以星字爲號。其中馨闉最爲年長,號壽星,黃水沛以春潮號春星,李騰嶽改號夢星,陳心南號秋星,張純甫號客星〈一稱寄星,又署漁星) ...
  2. books.google.com.tw劉昭仁 - 預覽
    民國 4 年,與林湘沅、黃春潮、李騰嶽等人,創立「研社」(後改組為「星社」),又加入「瀛社」。「臺灣文社」成立,受聘為評議員。民國 13 年,與「星社」、「潛社」同人共同發行《臺灣詩報》,並任編輯。此刊比連雅堂《臺灣詩薈》出刊尤早。 1 後指導松山「松社」成立漢詩 ...
  3. books.google.com.tw薛宗明 - 2003 - 598 頁 - 預覽
    ... 而短,泉州洞蕭直徑比廈門稍大,音色較低濃,泉州「指套」以古韻見長,「譜」則以廈門法演奏技巧與意境詮釋為優。臺灣南管因地緣所致,以廈門流派居多,洞蕭類似廈門,直徑普遍稍小,音高也略高。南管音樂插話音樂論述,李騰嶽撰,見《民俗臺灣》 3 卷 8 號( ...
  4. 無封面圖片
    books.google.com.twYibo Mao - 1927 - 57 頁 - 摘要檢視
  5. books.google.com.tw楊士毅 - 1987 - 328 頁 - 預覽
    民國四十九年林淸月去逝時,李騰嶽親撰輓聯曰:仁衞普濟羣生,鼎鼎當年曾獨創方劑,戒毒有恩霑黑籍。新歌艷唱北里,孜孜到老猶刻意民謠,修文無石勒燕然。臺灣史近年來已成爲相當熱門的研究領域,很値得讀者去硏究。註四九:此例乃取自 I ^ 531111011, ...
  6. books.google.com.tw龔顯宗 - 1998 - 310 頁 - 預覽
    李騰嶽認為抓破面目「是大有可能的。」〈《文獻專刊一卷三期,鄭成功死因考》〉沈雲說:「嚙指而卒。」〈《臺灣鄭氏始末》〕徐^說:「以兩手掩面而瞑。」〔《小腆紀年》〉劉獻廷說:「賜姓之死也,面目皆爪破。」〈《廣陽雜記,卷二》〕吳偉業說, ,「成功病死,面目皆爪破。
  7. books.google.com.tw俊杰黄, 何寄澎 - 2002 - 396 頁 - 預覽
    ... 937 ) ,頁 327 - 329 。並見李騰嶽, (鴉片在臺灣與降筆會的解煙運動) .《文獻專刊》第 4 卷第 3 、 4 期合刊, 953 ...
  8. books.google.com.tw蕭鳳嫻 - 2008 - 202 頁 - 預覽
    其三是日文文獻辨讀與解析,計有伊藤漱平日譯本《紅樓夢》、李騰嶽《紅樓夢的醫事》,此為輔助判別物品內容、名稱資料。其四是中文文獻辨讀與解析,分為正史、力志、清人歷史資料、文學筆記、時人《紅樓夢》研究三種,用來支持作者的西洋物品、故事背景、 ...
  9. books.google.com.tw陳香 - 2006 - 312 頁 - 預覽
    瑞 芳鍊山竹枝詞(十八首) .. .雞籠竹枝詞(四首) .. .. .. : .礦瑪茵竹枝詞(五首) .. .. : ,宜蘭竹枝詞(五首) .. .. .. .. .花蓮港竹枝詞(十首) .. : .. ,水尾竹枝詞(四首) .. .. : .. ,卑南竹枝詞(四首) .. .. .. ..目次 呈注竹枝詞選集半島遊竹枝詞(五十 五 馬瑰劉育英李騰嶽連橫 ...
  10. books.google.com.tw2006 - 256 頁 - 預覽
    0 台灣原住民藥用植物彙編.張永勳著,行政院衛生署中醫藥委員會二 000 。 e 台灣新野菜主義吳雪月著.大樹文化二 004 。 Q 台灣省通志稿卷三.政事志.衛生篇,李騰嶽著,台灣省文獻委員會.

  1. books.google.com.tw朱介凡 - 預覽
    ... 我所熟識者;左起黃啟瑞、廖漢臣、李騰嶽、金關伉儷、吳濁流、劉枝萬、林衡道、壽堂、戴炎輝、王詩琅、陳紹馨、黃得時、吳槐。"心 中華諺語志 0. 弘罩臀繁彎灣譚" " " "一"一" " " " " " " " " " " " " " " " " " " " " " "已綺爽爭,姦.寸。" "、'鑣"海 七了弋。* " " O 。乍 已 .
  2. books.google.com.tw高明士 - 2004 - 預覽
    相關論辯與文章,參見黃玉齋、毛一波、陳香、蘇同炳、楊雲萍、李騰嶽等之文章。整體而言,鄭成功硏究可以說包羅萬象,瑣碎過度,歌功頌德居多,但是缺乏歷史意義。曹永和〈從荷蘭文獻談鄭成功之硏究〉、《臺灣文獻》 12 : 1 , 1961 〉,則是較値得一讀的論著 ...
  3. books.google.com.tw毛一波 - 1970 - 226 頁 - 摘要檢視
  4. books.google.com.tw曹景雲 - 1992 - 473 頁 - 摘要檢視
  5. books.google.com.tw毛一波, Taiwan. 新聞處 - 1977 - 65 頁 - 摘要檢視
  6. books.google.com.twTonio Andrade - 2011 - 456 頁 - 預覽
    Li tengyue 李騰嶽, “Zheng chenggong de si yin kao”鄭成功的死因攷. Wen xian zhuan kan 文獻專刊 1, no. 3 (1950): 35–44. Liao Hanchen 廖漢臣. “yan ping wang bei zheng kao ping”延平王北征考評. in Taiwan Zheng Chenggong yan jiu lun ...
  7. books.google.com.twQizi Liang, Angela Ki Che Leung, Charlotte Furth - 2010 - 337 頁 - 預覽
    Ri Tōgaku [Li Tengyue]李騰嶽. “Taiwan ni okeru shōni shibōritsu oyobi nisan shōni sibōgen-in no tōkeikansatsu 台灣に於ける小兒死亡率及二三小兒死亡原因の統計觀察[Statistical observations on mortality rates and some causes of death ...
  8. 無封面圖片
    books.google.com.tw毛一波, 陳紹馨 - 1990 - 155 頁 - 無預覽
  9. books.google.com.tw陳艷紅 - 2006 - 430 頁 - 預覽
    ... 名和順ほ)四六民俗探訪平溪地方の俗信宮良賢貞ほ)四六チべット人が印度の聖者をおどろかせた話鹽見薰ぼ)七家鴨の嘴池田敏雄ほ)三五日食風俗池田敏雄ぼ)二八士林聽書曹永和ぼ)四四言語遊戯先生と先生淺井恵倫は)二臺灣兒童の遊戯李騰嶽は) ...
  10. books.google.com.tw高志彬, 王國璠 - 1992 - 摘要檢視