On behalf of me的問題，透過圖書和論文來找解法和答案更準確安心。 我們找到下列包括價格和評價等資訊懶人包

Drucker on Totalitarianism and Salvation by Society

為了解決On behalf of me的問題，作者Peter F. Drucker 這樣論述：

　　TO OUR READERS 　　I have long wanted to compile a volume that brings together Peter Drucker’s discourses on totalitarianism and salvation by society to make them easily accessible to readers. Now the work has finally been completed. 　　The book is comprised of selections from five of Peter Drucker

’s works, The End of Economic Man, The Ecological Vision, Landmarks of Tomorrow, Adventures of a Bystander, and A Functioning Society. My job was to sort the content into nine chapters, draw up titles, and write related introductions to the chapters. Drucker’s reflections on and critiques of totalit

arianism run through most of his works, but they are more focused and systematic in the five books mentioned above. Known as “the father of modern management”, Peter Drucker had a lifelong hatred of totalitarianism. He studied management because he felt that only the effective management of pluralis

tic social organizations—including non-profit organizations, industrial and commercial enterprises, and government agencies—could provide options or alternatives to resist totalitarian rule. 　　Totalitarianism is an ugly phenomenon in human society and politics, and it is also a terrifying disease.

It has caused more suffering to humankind than any other tyranny in history. What it seeks is to fully and thoroughly manipulate and control every individual, both in body and mind, turning humans not only into animals but also into machines and tools as well. Totalitarianism aims for absolute power

, but no one except the Creator has such power. Hence, it manifests as a state of absurdity and madness in which “the movement (persecution) is everything, yet there is no purpose.” By its nature, totalitarianism cannot tolerate the existence of even a tiny bit of humanity. The Nazis’ “final solutio

n” (genocide), the mass murder of Jews, is its logical result. Today, highly developed new technologies are also providing imaginative physical and psychological methods of manipulation, giving those with totalitarian ambitions the means to carry out a “final solution,” the extinction of unmankind (

the extinction of human nature; that is, essentially exterminating the human species.) Totalitarianism is the result of the failure of “salvation by society”. 　　History has repeatedly proven that any perfect, or nearly perfect society that claims to have no conflict, no class differences, complete

fairness, justice, benevolence, and harmony, is a utopia. However, using society to eliminate evil in human nature, to save human beings from depravity, and transform them into perfect people, is merely a naïve fantasy. Marxism is the most recent, most rigorous, and most alluring social rescue plan

but also the utmost failure at “salvation by society”. Today, political parties and nations still under the banner of Marxist communism or socialism have essentially sunken into totalitarianism. 　　From the perspective of philosophy, “Salvation by society” belongs to the category of absolute rationa

lism. It originates from human beings’ pride and conceit, is the notion that people can grasp absolute truth and become the master of everything in the world, including their own destiny. 　　Tracing their respective roots in different fields of knowledge, people regard their discoveries as the only

correctness. They develop various “isms,” including progressivism, scientism, economic utilitarianism, rational liberalism, nationalism or ethnocentrism, and socialism and communism. 　　 　　These doctrines may be impeccable logically, and some are emotionally moving. But they all have an a priori hypo

thesis that cannot be empirically proven or falsified—that is, human beings can be absolutely rational and can comprehend absolute truth. 　　Now we finally know this priori hypothesis is wrong, not because of logic’s merits or demerits, but because it simply doesn’t work in real life. So, where is t

he way out? Peter Drucker suggested that we return to spiritual values and faith: to experience and recognize there is a higher authority beyond society and above human beings. That authority has already planted compassion and justice in human’s hearts, what we usually call “conscience.” If humans i

ndeed have a purely rational nature, conscience is its master. With conscience derived from faith, rationality can perform its beneficial functions. Like the conservatism’s counterrevolutionary movement that took place in the United States and Great Britain more than two hundred years ago, it shines

with the glory of true freedom and genuine rationality: Those movements were constructive, not destructive; they appealed to the love, faith, and humility of Christ. Based on religious conviction, they firmly rejected human’s absolute rationality, or irrational absolutism, and were solemnly committ

ed to human dignity.   　　 　　Peter Drucker inherited the tradition of the conservatism’s counterrevolution in the United States and Great Britain. Inspired by observing social and political realities in the United States, he formed a social concept that differs from a social rescue plan (salvation by

society): lesser evils instead of greater good. Although imperfect, it would create a less painful and tolerable society. Such a society should have the following characteristics: 　　1. It would replace solipsistic “isms” with an open and tolerant attitude. 　　2. It would replace centralized and uni

form structures with diversified social organization and decentralized power centers. 　　3. It would replace revolutionary dogma with experimental, gradual improvement and review from time to time. 　　4. It would replace the rigid social relationship that mutually exclude and negate between individual

and the whole, or between the different parts of the society, with the principle of mutual dependence and mutual benefit to establish a dynamic equilibrium between the individuals and society, freedom and order. 　　Such a society would not follow a preset scientific design, nor would it need to rel

y on charismatic leaders or supermen. It would not be perfect, but it would be better and achievable. 　　It should be emphasized that Drucker’s openness, tolerance, diversity, and eclecticism are not without a bottom line. The bottom line is that he will never tolerate any form of totalitarian autoc

racy. Drucker noted that human beings have two essential qualities that other creatures don’t have—knowledge and power. These attributes can neither be removed nor avoided, and their aims and uses must be regulated and restricted. He was wary of sovereign states and modern governments. He believed t

hat regardless of whether they adopted a democratic system or an autocratic system, they were essentially the same but only different in extent, to which they infringed on individual rights and freedoms. Therefore, within every sovereign state and modern government, there exists a gene for the growt

h of totalitarianism. When any nation abuses its knowledge and power to violate human rights, the international community must restrict or even deprive it of its sovereignty. 　　However, Drucker believed that thus far, the United States may be the only country that has never entirely accepted the co

ncept and system of a sovereign state. Therefore, as the leader of the free world and developed countries in the West, the United States is best suited to be the first to serve as a model for global actions to resist totalitarianism. Constructive frontiers of work are more important and decisive tha

n confrontations in the military sphere. Such frontiers are not found in the East, where totalitarianism is firmly rooted and far-reaching, but in the free world, especially in the West, where the U.S. has an advantage. These “West” frontiers are: 　　• the educated society; 　　• the world economy of

dynamic development; 　　• the new political concepts and institutions needed in this pluralist age, internationally, 　　nationally and locally; and civilizations that can take the place of the East that has vanished. 　　Ultimately, when the “West” constructive endeavors bring forth the tolerable new s

ociety that Ducker envisioned, restoring confidence in freedom and equality, totalitarianism will evaporate just as the sun rises and the dew will naturally be disappeared, losing its deceptive magic. 　　For those who are not free today, who unfortunately live under totalitarian rule or in totalitar

ian revolutionary movements, Drucker offers advice on how to deal with the environment based on his personal experiences in Europe as a teenager. The first is what not to do. Power has the potential for absolute and comprehensive control, and human nature is weak, unable to withstand the threats and

temptations of power, let alone face the opening of “Pandora’sBox”—totalitarianism. If a person is not ready to stand up, fight, and sacrifice him—or herself for righteousness— and it is only the few of the best, noblest, and courageous among us who can do that—the wisest thing to do is to break of

f with totalitarianism. 　　If some people try to control it with ambition or to make a deal with it by using wisdom and ingenuity, whether out of selfish motives or sincere goodwill, totalitarianism will use them, and they will become accomplices to its evildoing. In “The Monster and the Lamb” of th

is book, Drucker termed the former type “monster” and the latter “lamb.” Compared with above two types of people who voluntarily join the totalitarian camp, the other type of people is often the majority. Although they do not participate in themselves, they acquiesce totalitarianism to abuse others,

they turn their heads, safely latch their door then enjoy “peace and quiet.” Totalitarian careerists derive their greatest encouragement from public indifference, which is an “endorsement” to behave unscrupulously and do whatever they please. 　　As for what people should do vs what should not do, D

rucker didn’t give an easy answer. He didn’t tell us what proactive actions we can take under the terror, pressure, and false propaganda of totalitarianism that would effectively weaken totalitarian rule while protecting as much as possible ourselves and families. The situation is similar to the Bib

lical story of Abraham, who accepted God’s order to sacrifice his son. Abraham felt compelled to obey God’s command, yet also wanted to save his beloved son Isaac. Considering and formulating what strategies and courses of action is the responsibility of every entrepreneur, teacher, scholar, media p

erson, government official, professional knowledge worker, and citizen. However, the principles and directions have been given, and the constraints of the objective environment are also clear. Therefore, we can at least know the understanding of ethics, morals, and performance are required for holdi

ng a position or running a business in a totalitarian country are different than they would be for the same position or business in a democratic country. For example, if you have to set up a business in a totalitarian country, your goal should not be to contribute to the country’s GDP or tax revenue

. Nor should you aid in strengthening its national defense or “stabilizing” its society. And, not to mention that you should never use the national ideology to educate employees and unite them.   　　Lastly, I’d like to point out that the book ends on an optimistic note, which Drucker wrote in 1959.

He was fifty years old then, vigorous and confident. He saw a pluralistic and autonomous organizational new society taking shape in the United States and the West. The boom in modern　management and the emergence of an educated group of knowledge workers (also known as the “middle class”) complementi

ng each other at that time. But on the other hand, he also noticed that mankind had begun to master knowledge of the natural science and behavioral science that could end up destroying humanity. And that kind of knowledge was creating conditions for the exercise of absolute power. In that era of gre

at change, he urged society, human beings, and individuals to “return to spiritual values and return to religion,” and he emphasized knowledge workers’ responsibilities, because in inherence, “knowledge is power, and power is responsibility.” It is also because only through the specific and subtle p

ractice of assuming responsibility and thus realizing dignity at the individual level could humankind’s long-standing grand and lofty ideal of “freedom and equality” be achieved. Hereby, I would like to revisit with the readers on Drucker’s clarion call that he made sixty years ago as encouragement

for us all: 　　“Everyone must be ready to take over alone and without notice, and show himself saint or hero, villain or coward... played out in one’s daily life, in one’s work, in one’s citizenship, in one’s　compassion or lack of it, in one’s courage to stick to an unpopular principle, and in one’s

refusal to sanction man’s inhumanity to man in an age of cruelty and moral numbness. 　　In a time of change and challenge, new vision and new danger, new frontiers and permanent crisis, suffering and achievement, in a time of overlap such as ours, the individual is both all-powerless and all-powerf

ul. He is powerless, however exalted his station, if he believes that he can impose his will, that he can command the tides of history. He is all-powerful, no matter how lowly, if he knows himself to be responsible.” 　　Ming Lo Shao, Editor 　　October 2020, in Los Angeles, USA   編者簡介 　　FOREWORD O

N BEHALF OF THE AUTHOR 　　If the author of this book, Peter Drucker, were still alive, faced with the reality of the current rifts in American politics and society, I believe he would warn and advise us all, particularly the young and enthusiastic among us, with the following words from the preface

of The End of Economic Man, reprinted in 1969: 　　But can we still be sure? Or are there not signs around us that totalitarianism may re-infest us, may indeed overwhelm us again? The problems of our times are very different from those of the ’twenties and ’thirties, and so are our realities. But som

e of our reactions to these problems are ominously reminiscent of the “despair of the masses” that plunged Europe into Hitler’s totalitarianism and into World War II. In their behavior some groups—they racists, white and black, but also some of the student “activists” on the so-called Left—are frigh

teningly reminiscent of Hitler’s stormtroopers—in their refusal to grant any rights, free speech for instance, to anyone else; in their use of character assassination; in their joy in destruction and vandalism. 　　In their rhetoric these groups are odiously similar to Hitler’s speeches and so is the

dreary nihilism of their prophets to hatred from Mao to Marcus. But above all, these groups on the “Right” as well as on the “Left,” like the totalitarians of the generation ago, believe that to say “no” is a positive policy; that to have compassion is to be weak; and that to manipulate idealism fo

r the pursuit of power is to be “idealistic.” They have not learned the one great lesson of our recent past: hatred is no answer to despair. 　　Understanding of the dynamics of the totalitarianism of yesterday may help us better to understand today and to prevent a recurrence of yesterday. It may, I

hope above all, help young people today to turn their idealism, their genuine distress over the horrors of this world, and their desire for a better and braver tomorrow into constructive action for, rather than into totalitarian nihilism as their predecessors did thirty years ago. For at the end of

this road there could only be another Hitler and another “ultimate solution” with its gas chambers and extermination camps. 　　Those words not only embody the book’s practical significance today but also the historical importance it will have in the future. 　　Editor     　　November 2, 2020, America

n Presidential Election Eve 　　Los Angeles, USA   CONTENTS ACKNOWLEDGEMENTS PREFACE PREFACE TO OUR READERS FOREWORD ON BEHALF OF THE AUTHOR   CHAPTER ONE The Morbid Phenomena of Totalitarian Countries Introduction 1 The Totalitarian Economic System and the “Noneconomic Society” 2 By Justifying Per

sonal Sacrifice to Deny the Meaning of Life and Society 3 Create Enemies and Incite Hatred Between Classes, Races, and Nations 4 Control the Entire Country and Society by One Top-to-bottom Totalitarian Organization 5 Mystifying Leader, Creating an Atmosphere of Personal Worship 6 Encourage Informers

and Undermine Traditional Ethical Values   CHAPTER TWO The Origins and Essence of Totalitarianism from the Prospective of Society and Politics Introduction 1 The Total Failure of Marxism Had Been a Main Reason for the Europe’s Masses to Supported Totalitarianism 2 Why Can Totalitarianism Win the Su

pport of the Masses? 3 No Revolutionary Leader Can Oppose the Inner Dynamic of the Revolution or Impose Measures That Go Against Public Opinion   CHAPTER THREE Totalitarianism Inevitably be Replaced by a New Noneconomic Society Based on Individual Freedom and Equality Introduction   CHAPTER FOUR The

Origins and Essence of Totalitarianism from the Perspective of Rationality and Faith Introduction 1 From Rousseau to Hitler 2 Why Society Is Not Enough: Introduction to The Unfashionable Kierkegaard 3 The Unfashionable Kierkegaard   CHAPTER FIVE The Origins and Essence of Totalitarianism from the P

erspective of Technology Progress Introduction Abstraction Part One of The Human Situation Today   CHAPTER SIX Criticism of Marxism Introduction 1 How Did Marxist “Political Economics” Be Debunked? 2 Marxism’s Failure   CHAPTER SEVEN Do We Want “Salvation by Society” or a Society That Is Not Perfec

t but Tolerable? Introduction 1 No More Salvation by Society 2 A Society that May Be the Best We Can Possibly Hope For   CHAPTER EIGHT The Free World’s “West” Strategy to Resist Totalitarianism Introduction 1 “The Work to Be Done”—The Overview of the “West” Strategy 2 Discussion on the Frontiers of

“West” Strategy   CHAPTER NINE How Should Individuals Deal with the Threat and Temptation of Totalitarianism? Introduction 1 The Maverick Young Drucker 2 The Monster and the Lamb 3 Abstraction Part Two of The Human Situation Today   推薦序 PREFACE 　　Peter Drucker was a friend and advisor to me duri

ng my leadership years at ServiceMaster. Minglo Shao has become a very special friend of mine. We first met as he became a partner of ServiceMaster, assisting us in expanding our business to China and other countries in the Far East. I later had the privilege of introducing him to Peter Drucker, and

the two of them developed a good friendship which extended over the balance of Peter’s life. 　　Minglo Shao has now developed an abstract of Drucker’s writings reflecting Drucker’s view on “totalitarianism and salvation by society.” As you read this, it is well to reflect upon the application of th

ese thoughts—especially to the young people of today—providing appropriate warnings and excellent advice. Thank you, Minglo, for the example of your life and your continued friendship. C. William Pollard November 2, 2020 American Presidential Election Eve Chicago, Illinois, USA 2 By Justifying Pe

rsonal Sacrifice to Deny the Meaning of Life and SocietyThe consistent new concept of society which totalitarianism proclaims is nothing but a mirage unless war is accepted not only as legitimate but as supreme. Man’s function and his place in war must lay the basis of his function and place in soci

ety altogether. Hitler’s and Mussolini’s entire social and political edifices are necessarily built upon Heroic Man as the concept of man’s true nature.* * * * *The anonymous soldier in the trenches, the equally anonymous worker on the assembly line, are fundamental symbols of this new concept of ma

n. And Ernst Juenger, the one really profound German philosopher of the totalitarian state, has therefore consciously based his new society upon the figure of the Worker-Soldier; physical pain and the ability to endure it are the basis of his new order of values.

On behalf of me進入發燒排行的影片

受孕方式是否會影響母乳哺餵及0-13歲兒童癌症、心血管疾病及糖尿病？

為了解決On behalf of me的問題，作者翁雪珊 這樣論述：

中文摘要 iABSTRACT ivTABLE OF CONTENTS viiiLIST OF TABLES xLIST OF FIGURES xiCHAPTER ONE: INTRODUCTION 1CHAPTER TWO: LITERATURE REVIEW 72.1. Potential mechanisms for infertility and assisted reproductive technology on childhood cancers, pediatric cardiovascular diseases, and diabet

es mellitus 72.1.1. Potential mechanisms for infertility on child health 72.1.2. Potential mechanisms for assisted reproductive technology on child health 102.2. The effect of mode of conception on childhood cancers 122.3. The effect of mode of conception on pediatric cardiovascular dise

ases and diabetes mellitus 152.4. The effect of mode of conception on early breastfeeding outcomes and potential mechanism 182.5. Study objectives and study framework 21CHAPTER THREE: METHODS 223.1. The effect of mode of conception on offspring’s health in childhood 223.2. The effect

of mode of conception on early breastfeeding 33CHAPTER FOUR: RESULTS 384.1. The effect of mode of conception on childhood cancers 384.2. The effect of mode of conception on type I diabetes mellitus 494.3. The effect of mode of conception on pediatric cardiovascular diseases 554.4. The

effect of mode of conception on early breastfeeding outcomes 69CHAPTER FIVE: DISCUSSION 775.1. The effect of mode of conception on childhood cancers 775.2. The effect of mode of conception on type 1 diabetes mellitus 825.3. The effect of mode of conception on pediatric cardiovascular di

seases 845.4. The effect of mode of conception on early breastfeeding outcomes 88CHAPTER SIX: OVERALL SUMMARY 926.1. Summary of significant findings 926.2. Study limitations 936.3. Policy implication 946.4. Future research 95References 96Appendix 112

ORA NUI 4 Māori Literary Journal—New Zealand and Taiwan Special Edition

為了解決On behalf of me的問題，作者Anton Blank (Edition) 這樣論述：

　　根據南島民族遷移理論，毛利人的祖先源於廣泛播遷的台灣原住民部落。因為民族遷徙，紐西蘭和台灣的原住民有著家系、語言和文化上的關聯。作為一本毛利文學期刊，本期《Ora Nui 南島誌》特別具開創性，將台灣和紐西蘭原住民作家及藝術家的作品並陳，呈現豐富的短篇小說、詩、散文、非文學及視覺藝術等作品。 　　According to the widely accepted Austronesian Migration Theory, the Māori people of New Zealand descend from the indigenous tribes of Taiwan, whose o

cean-going sailing technologies meant they were able to migrate widely. As a result of this movement of people, New Zealand and Taiwan share genealogical, linguistic, and cultural connections. In this ground-breaking special edition of the Māori literary journal Ora Nui, writings and artworks by the

Indigenous peoples of New Zealand and Taiwan are presented side-by-side. The resulting journal is a rich offering of short fiction, poetry, creative non-fiction, essays, and visual art from more than 50 contributors.  前言   　　本書具有深厚藝術性，結合台灣原住民與紐西蘭毛利族的各形式創作精華，堪稱獨一無二的瑰寶。根據南島民族遷移理論，毛利人與玻里尼西亞、東南亞、甚至馬達加

斯加的南島民族系出同源。台灣與紐西蘭的南島民族都尊敬無所不在的祖靈、珍視神話傳統，並注重與自然環境的共榮。若您閱讀本期雜誌，會發現可深入探索的共通點還有更多，帶有魔幻寫實的作品呈現，即使在現代台紐異文化的隔閡下依舊能有共感。期待這樣的文化交流／尋根能繼續彼此激盪。   Foreword   　　This issue of Ora Nui is a jewel; light dances across the words and images sparking joy and wonder. It is filled with contributions from my favourite Mā

ori and Taiwanese writers and artists. The book is an objet d’art. The art contributions are adrenal rushes between the text. The sensory engagement with books, and our enjoyment of the experience means that we will always love the paper page.   　　According to the theory of Austronesian migration, M

āori descend from the Indigenous tribes of Taiwan, who migrated widely. The migration means that Māori share a lineage with the peoples of Polynesia, Southeast Asia, West New Guinea and Madagascar. This is an aspect of the Māori history that I seldomly hear about.    　　Over a number of years, I atte

nded the Taipei Book Fair and met Su Shin, who has edited the Taiwanese contributions in this issue of Ora Nui. Su Shin has Indigenous Taiwanese heritage; so too does 60% of the Taiwanese population. We were both interested in exploring this shared history of our origins, and planned our way towards

this project.   　　The tropes of Indigenous writing are present across this collection. The omni-presence of whakapapa and lineage, indigenous engagement with the environment, the importance of mythology. The themes play out across our contemporary experience. There’s amagic-realistmood too. As you

read the work, you’ll get a sense that there’s something more going on here.   　　New Zealand editor Kiri Piahana-Wong has co-ordinated the project, and pulled everything together to forma whole. She has impeccable instincts and over the last two issues of Ora Nui, has elevated the quality of the jou

rnal. When I think about the make-up of this team of three, and the Indigenous diversity that we represent, it’s a life imitating art moment.    　　No reira tēnā koutou kātoa.   Anton Blank Publisher   Introduction—Taiwan   　　Taiwan has been subjected to a complicated history that means today it is h

ome to a diverse set of communities. Living here are people from the sixteen officially recognized Indigenous tribes, people whose ancestral histories trace through several waves of migration from dynastic-era China, people who migrated from20th century China, and—most recently—people who have migra

ted from Indonesia, Vietnam, and various other places. Many or even most of the people living in Taiwan have families which span multiple of these four main groups, and—of course—among Taiwan’s nearly 24million inhabitants there are countless other smaller constituencies.   　　It was at Taipei Book F

air a few years ago that I first met Anton Blank and heard about Ora Nui. I had read about the Austronesian Migration Theory prior to that encounter, and I knew that many thousands of years ago, people who had been living in Taiwan sailed southward to modern-day Indonesia, the Philippines, Hawaii, a

nd—eventually—all the way to New Zealand. Despite this understanding, however, I had not considered the extent to which, as a result of this migration, Taiwan and New Zealand share genealogical, linguistic, and cultural connections. So after some enlightening conversations, I decided to join Anton i

n presenting a collection of art and literature from Taiwan alongside comparable works from New Zealand.   　　Now, in this journal, expanding significantly upon that earlier presentation, we have collected more pieces of art, literature, and research. The subjects addressed by the contributors are ma

ny, and their works engage with topics as diverse as the aftermath of the White Terror, the maintaining of Indigenous identities in a cosmopolitan world, and the perception of new migrants by Taiwanese society. And although nothing has been chosen on the basis of political or ideological alignment,

I believe that, when finished with this edition of Ora Nui, you the reader will be in possession of an empathetic understanding of the lives and histories of a great many people. Through close engagement with the journal’s fiction, visual art, and research, you will find yourself immersed in worlds

of individuals and families and communities living through periods of major social and political change, and I hope that, through this experience, you will learn much about identity and customs and—maybe—a little bit more about yourself, too.   Shin Su Editor, Taiwan   Introduction—New Zealand   　　A

s I sit at my computer in Auckland, New Zealand, I am conscious of the Taiwanese readers who will read this journal and may possess little background knowledge of New Zealand history. I address my opening remarks largely to these readers, while also thanking my Taiwanese counterpart, Su Shin, for wo

rking with me on this project. I have found our work together illuminating and enriching, and I continue to be struck by the similarities and parallels between the lives, struggles and concerns of Indigenous peoples in New Zealand and Taiwan. I hope that readers of Ora Nui 4 will share this same exp

erience.   　　One hundred and eighty years ago, in 1840,Māori and Pakeha signed New Zealand’s founding document, The Treaty of Waitangi. At that time,Māori lived in sub-groups (hapu) within larger groups (iwi) along tribal lines. The Māori population numbered 70,000 to 90,000 as at the signing of the

treaty, and more than 500 chiefs signed on behalf of their peoples. At this time the Pākehā population was very small,  approximately 2000 people, putting Māori overwhelmingly in the majority. Today, in 2020, the landscape has shifted dramatically. Iwi and hapu links remain at the heart of Māori id

entity, but most Māori live in urban areas now and many have moved abroad. A long fight has been fought over land ownership and compensation, and it is not over yet. The consequences of colonialism remain far reaching, and racism and poverty are still endemic issues for our people. And Māori make up

just 16.5% of the overall population of New Zealand.   　　Unsurprisingly Māori writers and artists often touch on the above concerns in their work, and excellent and insightful pieces on these subjects appear in Ora Nui 4. However, in recent years there has been a noticeable shift in Māori writing,

with writers feeling increasingly free to write about whatever interests them. There is no longer an expectation that we ‘must’ write about ‘Māori topics’. Thank goodness for that, as Ora Nui 4 is all the richer for creative pieces spanning an incredible range of topics, such as: a space odyssey set

on Mars, a woman determined to save the dolphins, a Friday night in downtown Mongolia, an American road trip, a blossoming relationship between a screenwriter and a barista, and many more. I hope you enjoy the richness and diversity of Ora Nui 4.   Kiri Piahana-Wong Editor, NewZealand

1 Foreword 2 Introduction—Taiwan 3 Introduction—New Zealand   4 Visual arts, poetry & short fiction 5 Aziembry Aolani 7 Badai 巴代 10 Cassandra Barnett 12 Anton Blank 20 Nigel Borell 24 Jacqueline Carter 26 Gerry Te Kapa Coates 29 Gina Cole 38 Kaling Diway 陳勇昌 40 Kristy Dunn 41 Amber Esau 47 Anahera

Gildea 49 Teoti Jardine 50 Robert Jahnke 54 Hinemoa Jones 58 Kelly Joseph 66 Kahu Kutia 71 Arihia Latham 74 Idas Losin 宜德思 · 盧信 76 Steve Lovett 80 Eval Malinjinnan 依法兒·瑪琳奇那 84 Faisu Mukunana 劉武香梅 91 Claudine Muru 92 Etan Pavavalung 伊誕 · 巴瓦瓦隆 98 Reretan  Pavavaljung 磊勒丹 · 巴瓦瓦隆 102 Sakuliu Pavavaljun

g 撒古流 · 巴瓦瓦隆 109 Kiri Piahana-Wong 111 Michelle Rahu Rahu Scott 117 Vaughan Rapatahana 129 Syaman Rapongan 夏曼·藍波安 133 Aimee Ratana 137 Jean Riki 145 Reihana Robinson 148 itih a taos 根阿盛 161 Apirana Taylor 164 Stacey Teague 166 Anne-Marie Te Whiu 168 Donna Tupaea-Petero 170 Iona Winter 176 Briar Wood

  181 Austronesian studies 182 Ubange Aruladenge 柯玉卿 188 Kuo-Fang Chung 鍾國芳 198 Gerry Te Kapa Coates 206 Yu-wen Fu 傅鈺雯 216 Darryl Sterk 石岱崙   223 Creative non-fiction and essays 224 Marino Blank 227 Chan Chang 張正 231 Chih-fan Chen 張芷凡 234 Paelabang Danapan 孫大川 239 Joshua Hema 245 Nadine Anne Hura 2

52 Liyan 立言 260 Sung Hwan Bobby Park 267 Pairang Pavavaljung 許坤仲 271 Ger-Er(Hegel) Tsai 蔡格爾 主編簡介    Anton Blank   　　近20年的南島遷移理論，絕大多數支持南島民族在超過四千年前由台灣島嶼遷移到太平洋其他地區。紐西蘭毛利人也屬於南島民族之一，2012年紐西蘭由Anton Blank創刊的《》文學期刊，宗旨為幫新一代毛利創作者發聲與國際讀者對話，繼第二期與澳洲原住民創作者和第三期與歐洲創作者合作後，第四期選擇與毛利人血緣歷史的連結甚深，並有科學嚴謹考證南島語族的發源地「台灣」為主題

。   　　《Ora Nui 4 南島誌》收錄超過五十位台灣和紐西蘭創作者，廣納文學、視覺藝術、非文學創作和南島文化研究等多元題材。感謝文化部南向翻譯與出版交流計畫補助，龍登出版總策畫，書林發行。本刊的發行對象是社會意見領袖，文化政策、原住民機溝單位，圖書館，研究院所機構等。許多在Ora Nui發表過的作者和藝術家，後來都受邀出版或舉辦藝術展。   　　*Ora Nui：毛利文，意思是健康成長。

台灣肺高壓病患接受中醫藥治療和心臟衰竭之危險性：以全國人口為基礎之研究

為了解決On behalf of me的問題，作者羅文伸 這樣論述：

1.研究目的：肺高壓是一種會導致住院和死亡的嚴重疾病。此外，肺高壓患者的心肺功能下降可能會導致心臟衰竭。關於中醫藥治療肺高壓的研究非常缺乏。本研究旨在探討肺高壓病患接受中醫藥治療者和未接受中醫藥治療者的心臟衰竭危險性是否有差異，並闡述肺高壓病人接受中醫藥之處方種類。2.研究方法：本巢式病例對照研究使用健保資料庫數據篩選2001 年至2015 年首次診斷肺高壓且年齡大於18 歲的患者。所有肺高壓患者均被選為研究世代並追蹤至2016 年底以觀察心臟衰竭之發生。發生心臟衰竭的肺高壓患者視為病例組，並從研究世代中選擇出尚未發生心臟衰竭的肺高壓患者作為對照組，與病例組以1:2 配對年齡、性別和肺高壓診

斷年及心臟衰竭診斷年。本研究的暴露變數(主要自變數)為使用中醫藥，定義為在診斷肺高壓與診斷心臟衰竭期間至少兩次中醫門診紀錄，並計算診斷肺高壓與診斷心臟衰竭期間的總中醫就診次數和平均每年中醫就診次數，按四分位進行分組。使用條件式邏輯斯回歸來分析心臟衰竭與中醫使用、中醫就診次數和平均每年中醫就診次數之間的關聯。3.研究結果：在15 年期間，共有21405 位肺高壓患者，其中，3966 位（18.5%）在追蹤期間發生心臟衰竭(病例組)。控制可能的干擾因子後，相較於未接受中醫治療者，接受中醫治療者罹患心臟衰竭的勝算比為0.89 (95% confidence interval , 0.79 – 0.9

9)，但依中醫就診次數分組未觀察到顯著的關聯趨勢。肺高壓且未發生心臟衰竭患者（對照組）最常用的單味藥和方劑是丹參和定喘湯。此外，肺高壓且發生心臟衰竭者(病例組）最常用的單味藥和方劑是丹參和炙甘草湯。4.結論：在肺高壓病患中，相較於無中醫治療者，接受中醫治療者心臟衰竭危險較低，但並不存在劑量反應關係。除此之外，我們亦發現了前十名肺高壓患者最常用的單味藥與方劑，其中肺高壓且發生心臟衰竭組的病患（病例組）和肺高壓且未發生心臟衰竭組的病患（對照組）的用藥在單味藥以及方劑雖有所異同，依照中醫理論解釋其用藥多為處理心肺功能下降所產生的相關問題。