「海峽」
在 15 世紀地中海活動蓬勃發展同時，東亞和南亞隔海相望的絲綢之路也十分繁盛。
台灣海峽地區一直是亞洲海洋連接東北亞和東南亞的戰略節點，從而自19世紀以來不斷遭受不可避免的戰爭。在過去的六十年，是由於中國軍隊內戰著，且在海峽兩岸台灣與中國之間存在著政治上對抗。然而經濟和貿易活動已經巧妙的在兩岸進行近二十年。近幾年官方終於以互動代替對立，可望整體規模的互動與和平將很快到來。在二十世紀末，海峽兩岸關係趨緩，屏蔽百年的海峽將復甦前，銜接出二十一世紀全球佈局衝擊下的角色想像，探討海峽城市間能扮演何種角色，並尋找出戰略位置。由海岸連結東南亞國際，從台灣研究發展，提供的空間方法論，藉由之此論延伸至東南亞國際，以梳理台灣在國際下自身的角色。
「亞洲宣言」
海岸界面可以將兩岸的資源做整併，善加利用地理氣候優勢，可以創造出新的介面-東亞地中海。透過區域合作替代區域對抗，整並區域資源將成為全球劃時代的優勢。若能兼併東北亞的勤奮上進與東南亞的包容自在，朝向海峽思考，可見到峽圈文明的前瞻性不一般。
近年國際上興起了亞洲價值（Asian Values）概念，以乎還沒有引起台灣學術界應有的注意。亞洲為世界第一大洲，佔據地球陸地將近三分之一，人口佔全世界三分之二。無論在歷史、文化、種族、宗教、政治、經濟都是世界複雜之最。在亞洲民族間要找出共通個性（Identity）以與歐美區別決非容易之事。1994 年新加坡內閣資政李光耀認為亞洲國家存在共通的「儒家主義」（Confucianism）價值，因而型塑目前的社亞洲會文化面貌。這些區域性文化導致東亞國家的集體主義傾向，而非西方個人主義（self-assertion）。在石原慎太郎與馬哈地合著的《「NO」と言えるアジア》書中，認為亞洲文明早已超越了歐美現代文明史的界線（Boundary），應能對於未來的文明發展有更好的對應。他批評歐美個人主義和享樂煮的議價值觀念是社會衝突的加速器，與亞洲地區的集體主義、尊重傳同的價值觀有這巨大的差異性。認為亞洲應該保持自身原有文化價值的基礎上，超越歐美產業的水平，走出屬於自己的道路，甚至可以有效的將世界由以美元作為主要貿易貨幣的世代逆轉回來。
西方社會經歷文藝復興、宗教改革、啟蒙運動、工業革命，不斷的強調人的自由，Talcott Parsons也曾說西方現代化的要素之一就是個人主義；然而到二十世紀下半葉發展為藐視權威、中心、主流的「極端個人主義」（Over Individualism）。因此在亞洲價值中一直強調社會與國家比個人更加重要，與目前的主流西方價值觀正好反其道而行。以日本為例，在過去極具代表社會安定、個人紀律、責任感日本的價值觀在西化下，出現了日本病、也就是代表資本主義的"老死"。
世界多在追求歐美的現代化，然而卻發現現代化的社會並非完美的理想，開始對於現代化產生疑問。以泛太平洋社會圈尺度作為觀察基準，國家或是地區之間多以海峽作為互相賴以維生的關係尺度。舉例來說：對馬海峽、台灣海峽、麻六甲海峽等。海峽尺度在泛太平洋中，特別是對於東太平洋諸國，不只在經濟圈上有合作關係，更是在文化圈、社會圈、生活圈等有著緊密的交互重疊領域。建立如此結構關係，依靠人類文明或文化之經驗的累積下，不斷的分化，最後因地理上的不連貫造成更多元的文化圈關係。若是將此現象放大來看，美國與英國便是範例之一。雖是隔著太平洋，在文化或是文明上街是承襲殖民母國-英國的脈絡，依此脈絡在又發展出”美國模式”。但此脈絡因地理環境的不連貫(雖此條件因交通與通訊用具的改善已漸趨模糊)，而造成交流上的限制。然而台灣海峽的兩岸，文化圈確實重疊，且在歷史的影響下，各自發展出屬於在地的文化或文明脈絡。因此我們想要承接著這樣的海峽關係，延續文化或文明的脈絡，並且成為具有參考價值的”海峽模式”。
研究方法：
在成功啟動海峽模式之前，手法上運用公眾外交的方法做出海峽關係。公眾外交是包括以個人、以群眾、以社群、以非官方的方式進行國際交流。前一次米蘭世博會可能啟動了台灣公眾外交的機制，接下來幾次的活動項目還有三個項目。近期的包括：英國雙年展、香港台灣月、檳城 ........相關研究內容之結果回應公眾外交與傳統外交之差別。公眾外交的影響力擴及社會中更小的單位，不再是以上而下的發號指令與接受指令的形式。反而成為了以下先水平發展 (各單位的組織)，進而以上接收以下的資訊。可以看出公眾外交的核心輸出是做一種「區隔市場」價值，不再以工業式的方式做大眾行銷，以展現本國對於「文化市場」更深刻的論述。
"Sea Game"
While the Mediterranean activities in the 15th century were booming, the road to the east and south Asia across the sea was also very prosperous.
Taiwan Sea Area has always been a strategic point for the Asian ocean to connect Northeast Asia and Southeast Asia, and has been suffering from inevitable wars since the 19th century. In the past sixty years, it was due to the Chinese army fighting within the country and there was a political confrontation between Taiwan and China on both sides of the island. However, economic and trade activities have been carried out ingeniously on both sides of the Taiwan Strait for nearly twenty years. In recent years, the government has finally replaced opposition to opposition with interaction, and it is expected that overall scale interaction and peace will arrive soon. At the end of the 20th century, the cross-strait relations between the Sea Islands were volatile. Before the 100-year-old sea island would recover, the role imagination of the 21st century global structure was captured, explored what role the city of the Sea Islands could play, and found the strategic position. The spatial methodology discussion provided by the coast linking Southeast Asia and research and development from Taiwan, extends to Southeast Asia through this discussion to sort out Taiwan’s own role in the international community.
"Asia Declaration"
The coastal interface can integrate resources from both sides, make good use of geographical climate advantages, and create a new interface - the Eastern Asian Mediterranean. By replacing regional confrontation through regional cooperation, regional resources will become the advantage of the global planning era. If we can combine the diligence and freedom of Northeast Asia and think about the island, we can see that the foresight of the island civilization is extraordinary.
In recent years, the concept of Asian Values has emerged internationally, and it has hardly attracted the attention of the Taiwanese academic community. Asia is the world's largest continent, accounting for nearly one-third of the earth's land and its population accounts for two-thirds of the world. Regardless of history, culture, ethnicity, religion, politics, and economy, all the most complex in the world. It is not easy to find common identity among Asian nations to distinguish them from Europe and the United States. In 1994, Singapore's Inner Mongolia Government Lee Kuan Yew believed that Asian countries had a common "Confucianism" value, thus shaping the current social Asian culture. These regional cultures lead to the collective orientation of Eastern Asian countries rather than the self-assertion of the Western individualism. In the book "NO" and "Yancun" co-authored by Shintaro Ishihara and Mahadi, it is believed that Asian civilization has long surpassed the boundary of modern civilization history (Boundary) in Europe and the United States, and should be able to have a better response to the future development of civilization. His criticism of the value concept of European and American personalism and enjoyment is an accelerator of social conflicts, and there is such a huge difference from the collectiveism and value concept of Asian regions that respect for communicativeness. It is believed that Asia should maintain its original cultural value, surpass the level of European and American industries, take its own path, and even effectively reverse the world from generation to generation with the US dollar as the main trade currency.
Western society has been reviving literary rejuvenation, religious reform, inspiration of Mongolian movement, and industrial revolution, constantly emphasizing human freedom. Talcott Parsons once said that one of the elements of Western modernization is personalism; however, by the second half of the 20th century, it developed into a "ultimate personalism" that despises authority, center and mainstream. Therefore, in Asia, society has always been emphasized that it is more important to the individual than to the country, and it is just the opposite of the current mainstream Western value view. Taking Japan as an example, in the past, the value view that represented social stability, personal discipline, and sense of responsibility in Japan, which was Westernized, a Japanese disease, that is, "oldness and death" representing capitalism appeared.
Most of the world is pursuing modernization in Europe and the United States, but they find that a modern society is not a perfect ideal and begin to question modernization. Taking the Pan-Pacific social circle scale as the basis for observation, countries or regions mostly use sea zoning as the relationship scale for mutual benefit. For example: against Mahainan, Taiwannan, Malaccanan, etc. In the Pan Pacific, especially for the Eastern Pacific, the scale has not only cooperative relations in the economic circle, but also in the cultural circle, social circle, and life circle. To establish such a structural relationship, relying on the accumulation of human civilization or cultural experience, it will continue to differentiate, and finally create more diverse cultural circles due to geographical inseparableness. If this phenomenon is enlarged, the United States and the United Kingdom are one of the examples. Although it is separated by the Pacific Ocean, taking the streets of culture or civilization is a unit that inherits the colonial motherland-British country, and in this context, the "American model" has been developed. However, this problem is due to the inconsistency of the geographical environment (although this condition has become vaguely improved by traffic and communication equipment), which leads to communication restrictions. However, the cultural circles on both sides of the Taiwan Straits are indeed intertwined, and under the influence of history, each developing local cultural or civilized connections. Therefore, we want to take on such a sea squad relationship, continue the connection between culture or civilization, and become a "masquad model" with reference value.
Research Methods:
Before successfully starting the island mode, the island relationship was made using public diplomacy. Public diplomacy involves conducting international exchanges in individuals, in groups, in communities, and in unofficial ways. The previous Milan Expo may have initiated the mechanism of public diplomacy in Taiwan, and there are three projects for the next few events. Recents include: British Double Annual Exhibition, Hong Kong and Taiwan Month, and Xicheng......The results of related research content respond to the differences between public diplomacy and traditional diplomacy. The impact of public diplomacy and smaller units in society are no longer in the form of issuing orders and receiving orders from above to below. Instead, it became the following level development (organizations of each unit), and then received the following information. It can be seen that the core output of public diplomacy is to make a "regional market" value, no longer do public marketing in an industrial way, so as to show the country's deeper discussion of the "cultural market".
獲利世代
21世紀資本論
策展時代
遊戲化時代
文明：決定人類走向的六大殺手級Apps
城市世界
騷動的城市：移動∕定著
無法統馭的城市？：秩序∕失序
《Why Nations Fail（國家為什麼會失敗）》
槍炮、病菌與鋼鐵：人類社會的命運
閩南海上帝國：閩南人與南海文明的興起
西方文明的 4 個黑盒子
真實烏托邦 Envisioning Real Utopias
Profit generation
21st Century Capital Discussion
Curatorial Era
Age of Games
Civilization: Six major killer apps that determine the direction of human beings
City World
A city of turbulence: moving/fixed
A city that cannot be established? : Order/Disorder
"Why Nations Fail"
Guns, germs and steels: the fate of human society
The Kingdom of the South China Sea: The rise of the Minnan people and the South China Sea civilization
4 black boxes of Western civilization
Envisioning Real Utopia
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 對談決定生死對談決定生死 Discussing life and death |
100 |
