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暑假作業 11268 2014-08-14 09:29:05
文章明稱:
蛙人身體的深層經驗－從身體受苦凝視生命意義
The Profound Experience of a Frogman's Body: The Meaning of "Suffering"
作者明稱:
李佑峰(Yu-Feng Lee)
資料來源:
運動文化研究 ； 21 期 (2012 / 12 / 01) ，
P69 - 112
內容摘要:
本研究從當事者自身的服役過程展開，逐步進入研究者的內心世界，不僅看見外在結構與研究者之間的關係，也清楚指出影響研究者自身作決定的背景與細膩過程，在質性研究中屬於自傳性格強烈的實驗性文本。透過生活語言的敘說知識論，重返自然科學無法探究的真實生命經驗，從自身蛙人「受驚嚇」的身體、「受震撼」的身體、「受磨難」的身體、「被凍僵」的身體當中，窺見隱含其中的獨特意義，並歸類出四個層次的身體受苦意義，分別為「自願的身體之苦成就自我勇氣」、「突來的身體之苦提醒無常皆在」、「極限的身體之苦摧毀小我存在」、「運動的身體之苦促發人類潛能」。期盼由深層經驗的探究中，提供給身體文化研究一個截然不同的視野。
The study started from the researcher's enlistment in the army, gradually probed into the inner world of the researcher. Not only was the relationship between the outer world and the researcher himself displayed, the researcher also clearly indicated the internal thoughts and subtle inner process which influenced the decision-making scenario. It is an experimental text that contains strongly autobiographic elements in the qualitative field. Through narrative epistemology, the researcher explored the real life experience that natural science could hardly investigate. From the researcher's frogman's experience, his ”scared” body, ”shocked” body, ”suffered” body, and ”frozen” body presented unique meanings, through which four levels of physical sufferings were provided: A. the voluntary physical suffering completed the self courage; B. the sudden physical suffering suggested the existence of life uncertainty; C. the unlimited physical suffering destroyed the self existence; D. the sports physical suffering stimulated the human potential. The researcher expected to provide physical and cultural research a totally different vision through this profound experiential narrative.
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暑假作業 11268 2014-08-14 09:27:22
文章明稱:
銀髮族身體活動量對身體組成之
相關探討－以屏東縣內埔鄉為例
作者明稱:
蔡永川
資料來源:
2010南台灣運動休閒產業理論與實務研討會專刊 ；
2010 (2010 / 12 / 01) ， P176 - 176
內容摘要:
研究目的：探討屏東縣內埔鄉銀髮族身體活動量對身體組成的影響。研究方法：138位年齡在50歲以上的銀髮族群，使用國際身體活動量表（IOAQ）及身體組成分析儀（In Body220）作為實驗施測工具，所得數據使用SPSS17.0版統計軟體進行描述統計及皮爾森積差相關法分析。結果顯示：1. 從事費力及中等費力及輕度活動時間每人平均分別為117.31、237.50及266.52分鐘，遠高於身體活動量足夠的定義，一週費力活動60分鐘或是中等費力活動150分鐘的平均值，但卻有高達60.1％人次屬於活動不足。2. BMI 24.93（男性25.21、女性24.64）、腰臀圍比0.94（男性0.95、女性0.94）、脂肪量百分比31.6％（男性27.1％、女性36％）、肌肉量百分比37.0%、礦物質百分比4.53%、基礎代謝率1295.54（kcal）。腰臀圍比及脂肪量百分比遠高於國健局建議標準。3.身體活動量與身體組成相關分析：（1）脂肪量及腰臀圍比與輕度活動總時間呈現負顯著相關，費力及中等費力卻無顯著差異。（2）肌肉量及礦物質百分比與輕度活動總時間呈現正相關，費力及中等費力也無顯著差異（3）銀髮族群身體總活動時間的差異相當大，近四成的銀髮族有足夠身體活動量，整體身體組成數據也較佳。研究建議：未來宜對更多銀髮族族群，尤其是身體活動不足者施以運動處方介入，以探究運動對銀髮族身體組成影響程度，提升應用價值。
研究目的：探討屏東縣內埔鄉銀髮族身體活動量對身體組成的影響。研究方法：138位年齡在50歲以上的銀髮族群，使用國際身體活動量表（IOAQ）及身體組成分析儀（In Body220）作為實驗施測工具，所得數據使用SPSS17.0版統計軟體進行描述統計及皮爾森積差相關法分析。
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暑假作業 11268 2014-08-14 09:23:54
文章明稱:
純粹舞蹈身體的深層意涵
The Dialectic of Pure-Body
作者明稱:
楊綺儷(Chi-Li Yang)
資料來源:
運動文化研究 ； 13 期 (2010 / 06 / 01) ，
P23 - 51
內容摘要:
二十世紀末，東方身體逐漸被西方劇場舞蹈所看見，間接的激發了臺灣劇場舞蹈東方體熱的興起。這股風潮的脈絡，向來與台灣社會長期積滯的政治氛圍、文化生態息息相關，顯見，近年來東方體熱的現象，已使得身體失去作為舞蹈表達主體的純粹性。基於此，本文主要的目的在藉由舞蹈身體的隱喻，揭露純粹舞蹈身體的特質及其存有經驗的豐富性。
經由舞蹈身體隱喻的揭示，我們發現純粹舞蹈身體具有原初的∕有機的、原動的∕創造的、淨化的∕冥合的、想像的∕反身的、書寫的∕閱讀的等五個特質。也由於純粹舞蹈身體蘊涵以上特質，因此，只要舞蹈身體回返「前身體」的純粹性，以身體最原初的狀態與具體環境進行肉身對話，那麼純粹舞蹈身體即能深度開展我們創造的、超越的、淨化的、深化的、轉化的、體道的生命經驗。
At the end of the twentieth century, a trend which was inspired by the concept of ”Oriental Body” in the western theater dance had, directly, stimulated the rise of ”Oriental Fever” in local theater dance field. This trend seemed inevitable since it was widely held that ”nativization” had been viewed as the solution to the long stagnated political atmosphere and cultural ecosystem here in Taiwan. As the result of this latest trend of the feverish pursuit, it is obvious that we no longer see the implementing of body the main and/or only vehicle in dancing representation. In the light of this dramatic shift, the author intends to use metaphors derived from dancing body to expose the characteristics and richness of dancing body in terms of Chuang Tze's views of body.
By means of the implications of metaphors derived from the dancing body, we can discover that the so-called ”pure” dancing body poses characteristics of being primitive but organic, original while creative, purified but in union with outside world, imaginary and reflective, and writtenly and readable. It is also because of these characteristics, one can, therefore, open the path of an in-depth journey into most creative, uppermost, purified, intensive, transformational, fulfilling realization of life and its experiences through the return to the pre-body and by ways of conducting the dialectics between pure and fleshly bodies.
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暑假作業 11268 2014-08-14 09:20:49
文章明稱:
科技經驗與身體主體經驗之探討：你需要balance一下嗎？
The Assessment between Scientific Experience and Body Subjective Experience: Do You Need Balance in a Moment?
作者明稱:
徐翠敏(Cui-Min Xu) ； 陳艷麗(Yen-Li Chen)
資料來源:
身體文化學報 ； 8 期
(2009 / 06 / 01) ，
P57 - 69
內容摘要:
當身體演化的速度追不上科技演化的速度時，身心會不會失衡？當我們不再追求肉身的極限，轉而仰賴科技的極限時，該如何看待身體的死亡？當科技愈來愈人性化時，人類會不會反而愈來愈失去人性？人類創造了電腦科技，解決了許多生活問題，但也爲生活製造了不少危機，本篇文章主要在探討科技與身體接觸後所發展的科技體現、科技整合與電傳溝通，所引發的真實消失、自我消失與身體消失現象，是否導致人們忽略了身體主體的體現、詮釋與溝通（訊息傳遞）的能力。透過學者專家對身體本身所引發的主體經驗相關說明分析後，更加了解人類不能忽略身體實踐的精神，也期待我們的身體本能不會失去，只是暫時消失。
When the pace of body evolution can't catch up with science and technology evolution, will the body and mind be out-of-balance? When we no longer pursue the limit of the body, then dependent on the limit of science and technology, how to think about the death of the body? When science and technology are more and more humanization does the mankind lose the human nature? The mankind has created the computer science and technology, that has solved a lot of problems concerning life, but has made more or less crises to our life. The purpose of this article is to assess the phenomenon of existence everywhere to some problems after science and technology is getting along with the body, such as science and technology embodiment, combination and communication. Facing the disappearances of trueness, selves and body, whether people neglect the abilities of body embodiment, languish, and communicating (Information transmission) or not? By the analysis and instruction of ourselves inducing and reflection from some body philosophers and professionals, we realize further that the mankind can't neglect the spirit that the body is practiced. It is expected our instinct will not lose, just disappear temporarily
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暑假作業 11268 2014-08-14 09:18:03
文章明稱:台灣地區學校體育政策理念之身體觀
The Body Perspectives of the Policy of Physical Education for Schools in Taiwan
作者明稱:曾瑞成(Juei-Chen Tseng) ；
林志遠(Chih-Yuan Lin) ； 陳光紫(Kuang-Tzu Chen)
資料來源:身體文化學報 ； 1 期
(2005 / 12 / 01) ， P241 - 258
內容摘要:
二十世紀末，後現代思潮風起雲湧，豐富了人類文化的內涵，身體文化領域亦分別從政治學、社會學、教育學、體育學、人類學、哲學、宗教學及史學等觀點對人類身體之課題加以研究。本文爲探討政府遷台後有關學校體育政策理念之身體觀，乃運用歷史研究法及文獻分析法加以詮釋與分析，並獲致以下結語：
一、台灣學校體育政策之身體觀，長期以來一直被視爲「權力展現的場所」，因此，強兵強國的軍事化體育思想，及突破外交的競技化體育思想等，一直成爲學校體育政策思想主流，身體成爲實現政治理念的工具。
二、將身體視爲思維方式的身體觀，則以多元的體育內涵，培養人文情懷及提升運動知識與技能爲目標，因此這種以人爲本的身體觀，不論其表現方式是透過身體進行的思維活動或是身體本身即進行思維活動，在此教育改革潮流下，均有相當程度之發展潛力。
三、將身體視爲呈現精神修養的身體觀，則以培養尚武精神、社會規範、運動樂趣、充實休閒生活及自我實現人格的政策理念爲基礎，藉身體的修養與行爲表現，呈現體育身心一元的價值。
四、生活是文化的內涵，體育則爲生活之一環，因此，體育不應僅被定位爲發展身體生物功能之層級，更應扮演豐富身體心靈與精神等功能之角色。學校體育正面臨教育改革的衝擊，如何使體育的意識與功能從身體的主體性去重新定位與發展，已爲刻不容緩之課題。
Later 20th century, the flourished postmodernism enriched human culture and the school of physical culture also studied the issues on human bodies from the perspectives of politics, sociology, pedagogy, physical education, anthropology, philosophy, religion and historiography. In order to investigate the body perspectives of the policy of physical education for schools in Taiwan after 1949, methods of historical researches and documentary analysis were utilized in this article and the results were as followed:
1. In Taiwan, as the body perspectives of the policy of physical education for schools have been constantly regarded as the performance of authority, the thoughts which emphasized on military and diplomatic breakthrough by competition sports are the mainstream for the policy of physical education for schools.
2. Takes the body perspectives of body as a way of thinking and uses the multiple connotation of physical education to develop humanism and improve knowledge and skills of exercise. Thus, whether the ways of performance is through body thinking or thinking body, this kind ...
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