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Sheer Purgatory

為了解決Rig meaning的問題，作者Carter, Robert 這樣論述：

An hilarious romp through the Afterlife in a Douglas Adams meets Terry Pratchett kind of way. If Monty Python had shot another movie, this would probably have been the one they shot dead. Dan arrives in Purgatory with Victor 3157, his well-meaning but incompetent guardian angel, where he finds he ha

s to wash away his sins, outsmart angelic security and figure out how to get his life back. "Divine Comedy " - The Wednesday Times. It's 8 a.m. in London, England, and Dan Trench is having a very bad morning. He has a terrible hangover from the night before, his girlfriend has left a message that sh

e wants to talk to him right now, and he has left something he should not have lost in one of the bars he visited last night. But things are about to get very much worse, as unknown to him, his hapless guardian angel, Victor 3157, is also on his case. Dan is about to discover a whole new world where

souls are washing away their sins in a place where they do things differently ... Historical novelist, Robert Carter, takes us on a detour into humor with his book, Sheer Purgatory. The author offers a glimpse into an afterlife that awaits 95% of us, whether we believe in it or not. Carter says: "I

happened to read in the Daily Telegraph that Pope Benedict XVI had abolished Limbo, and I thought, well, if he doesn't want it, I'll have it." The annexation of Purgatory soon followed. Sheer Purgatory leads its readers through territory beloved of fantasy fans and Python geeks everywhere. Carter's

background in physics has helped him create a consistent world running on rules that turn human behavior on its head, a world made not of matter and energy, but of ectoplasm and ether. From the moment of his demise, the hero must learn to get along and accomplish his goal of setting right a great i

njustice, and in the process discovers a whole new understanding of how things work on Planet Earth. "With a bit of luck," says Carter, "Dante will be turning in his grave." Sure to become a contemporary fantasy classic, Sheer Purgatory is fun-poking comedy at its best. I was born in Staffordshire

, near Etruria, the place made famous by Josiah Wedgwood, but was brought up in Sydney, Australia and later in Lancashire, England. I studied astrophysics at Newcastle University, where I started the student science fiction society. Writing novels has always played a part in my life, and I’ve tried

to see the world enough to be able to write fiction with the help of personal experience. After university, the US oil industry was booming so I went to Dallas, Texas, later on I worked on rigs in various parts of the Middle East and the war-torn heart of Africa. I was aboard the Ron Tappmeyer, a ri

g that blew out in the Persian Gulf, killing 19 men. It was dangerous work, but well-paid, and it took me to places that outsiders rarely see, like the Rub-al-Khali of Arabia and hard-to-reach parts of equatorial Africa. When I left the oilfields, I spent time on travel, first to East Berlin and War

saw, then to Moscow and Leningrad. From there I took the Trans-Siberian railway to Japan. In Hong Kong, I worked on a road survey, took tea with the heir of the last king of Upper Burma near Mandalay, and on the path to Everest base camp just happened to run into Sir Edmund Hillary. After traveling

around most of India, Sri Lanka and Indonesia, I returned home and took up a job with the BBC. Four years later, I left BBC TV to write. I finally settled in London, but I still like to head off to interesting parts when time allows.

Poetic Wisdom

為了解決Rig meaning的問題，作者Pandita, Sakya/ Wilkinson, Christopher (TRN) 這樣論述：

The present volume is devoted to the writings of Sakya Pandita, and includes a biography of him written by the King of Gungthang, Zhang Gyalwa Pal. Sakya Pandita is famous among the Tibetans for his contributions in the fields of logic, ethics, and folklore. His Treasure on the Science of Logic (Tsh

ad ma rig gter), Discrimination of the Three Vows (sDom gsum rab dbye), and Treasure of Eloquent Aphorisms (Legs bshad rin chen gter) are monumental contributions to their classes of literature. These works have attracted enormous attention throughout the world, particularly among the scholarly. The

present collection of translations is intended to reveal Sakya Pandita's character as a poet who contributed to many fields of art and leaning. In his lifetime he worked hard at the reconstruction of Samye Library, one of the very first edifices constructed during Tibet's dynastic period. He contri

buted largely to efforts at public education and a clear presentation of the Buddhist teachings. He is best known to political historians for his travel to China, where he went with his two nephews and was effectively Tibet's ambassador to the Mongol court there. In his senior years he retired to Wu

Tai Shan. I have translated short works, correspondence, and poetry he wrote over the course of his life in an effort to let my readers see Sakya Pandita's humanity and enlightened spirit as he himself expressed it. I do not wish to analyze or comment on these works, as I believe they speak for the

mselves. The Sakya Kabum, or Collected Works of the Sakya Founders, consists of about fifteen thousand pages of writings in fifteen volumes by five men: Kunga Nyingpo, Sonam Tsemo, Dragpa Gyaltsan, Sakya Pandita, and Chogyal Phagpa. Sakya Pandita's writings take up three volumes of this collection.

The translations you are reading represent a sampling of the contents of Sakya Pandita's life's work, and are part of a larger translation effort for which I have, at this writing, completed volumes representing the works of all five Sakya Founders, soon to be published. My intention is to continue

with this translation effort toward a comprehensive collection of their writings, while it is my hope that the present compendium will give readers a taste for the quality and variety of the literature you may discover. Critical readers will, of course, find much room for improvement. Please note th

at I have followed Sakya Pandita's own spellings of Sanskritic loan-words in his work, rather than normalize them into a corrected form of classical Sanskrit. Throughout most of these translations, Tibetan names are converted into a form that will be easy for English readers to read and pronounce. I

n the case of historical passages, such as those you will find in Sakya Pandita's Biography of his guru, I have transcribed the Tibetan into Wylie Romanization, so that the historically minded will be able to use this information in their research. I apologize for any inconvenience this compromise i

n the rendering of Tibetan words may cause. There are many loan words that are already commonly used in English, such as "nirvana." You will see a very few loan words that I have not translated. One of these is "Upadesha," which refers to a kind of direct, person to person, often mouth to ear, and e

xperiential advice regarding a teaching or practice. The word "samaya," indicating the vows or obligations one takes on in entering the esoteric Vajrayana path, is another. I do my best to employ the King's English, avoiding hybrid usages and terminology that might be confusing for all but a certain

class of insiders. The present volume does not contain esoterica for which special empowerments or privileges are considered requisite. There will be content that excites inquiry and discussion, which I consider a good thing. Christopher Wilkinson began his career in Buddhist literature at the ag

e of fifteen, taking refuge vows from his guru Dezhung Rinpoche. In that same year he began formal study of Tibetan language at the University of Washington under Geshe Ngawang Nornang and Turrell Wylie. He became a Buddhist monk, for three years, at the age of eighteen, living in the home of Dezhun

g Rinpoche while he continued his studies at the University of Washington. He graduated in 1980 with a B.A. degree in Asian Languages and Literature and another B.A. degree in Comparative Religion (College Honors, Magna Cum Laude, Phi Beta Kappa). After a two year tour of Buddhist pilgrimage sites t

hroughout Asia he worked in refugee resettlement programs for five years in Seattle, Washington. He then proceeded to the University of Calgary for an M.A. in Buddhist Studies where he wrote a groundbreaking thesis on the Yangti transmission of the Great Perfection tradition titled ＂Clear Meaning: S

tudies on a Thirteenth Century rDzog chen Tantra.＂ He proceeded to work on a critical edition of the Sanskrit text of the 20,000 line Perfection of Wisdom in Berkeley, California, followed by an intensive study of Burmese language in Hawaii. In 1990 he began three years’ service as a visiting profes

sor in English Literature in Sulawesi, Indonesia, exploring the remnants of the ancient Sri Vijaya Empire there. He worked as a research fellow for the Shelly and Donald Rubin Foundation for several years, playing a part in the early development of the Rubin Museum of Art. In the years that followed

he became a Research Fellow at the Centre de Recherches sur les Civilisations de l’Asie Orientale, Collège de France, and taught at the University of Calgary as an Adjunct Professor for five years. He has currently published eighteen volumes of translations of Tibetan literature, and is currently e

ngaged in further translations of great classics in Buddhist literature.

感興趣的會更記得？探討置入顯著性、與個人興趣相符程度與品牌記憶對推薦意願的影響-以正負向情緒為干擾變數

為了解決Rig meaning的問題，作者呂侒霓 這樣論述：

縱觀現今市場，置入性行銷是常見的行銷手法，且可置入的媒介衆多，如電影(Gupta & Lord, 1998)、電視節目(Russell, 2002)及遊戲(Lee & Faber, 2007)等等，如何強化置入性行銷的效率與效能即成為重要研究議題。不良的置入手法不僅會引起負面評價(Wei, Fischer & Main, 2008)，進而影響品牌印象，故探討如何創造極大正面效益與最小負面效益的置入手法成為本研究動機之一。本研究將置入顯著性對品牌記憶的影響納爲探討要素，以實驗設計進行二因子組間實驗2(置入顯著性：顯性vs隱性) x2 (與個人興趣相符程度：高vs低)，透過網路發放問卷的方式讓受

測者參與實驗。本研究對象為馬來西亞民衆，採方便抽樣法，回收有效樣本爲244份。研究結果表明，相較於隱性置入，顯性置入以及與個人興趣相符程度較高者，均具有較佳的品牌記憶；且置入顯著性和與個人興趣相符程度之間對品牌記憶有顯著的交互作用。在顯性置入的情況下，與個人興趣相符程度高或低對品牌記憶不具有顯著差異，但若為與個人興趣相符程度低之情境時，置入顯著性則會對品牌記憶起關鍵作用。本研究進而探討正負向情緒是否在品牌記憶對推薦意願的影響中具有干擾效果。結果指出，品牌記憶對推薦意願具有正向顯著影響，且僅負向情緒具有干擾效果。本研究建議因應盲目的顯性置入易引起反感，宜結合其他置入手法，且負向情緒易削弱消費者因

高品牌記憶而願意推薦品牌或產品的意願，故在使用情緒影響消費者以達到行銷目的時，須謹慎爲之。