- Feb 13 Fri 2009 12:54
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Film : The Compass
- Feb 12 Thu 2009 21:18
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Sedona Radio Talk
- Feb 12 Thu 2009 10:38
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因與果
我知道當我有需求時 需求早已經被 The Divine 滿足了
我知道當我有夢想時 夢想早已經被 The Divine 實現了
因此
- Feb 07 Sat 2009 09:49
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文摘～
and Discover Health, Wealth and Happiness
Here are two ho'oponopono proven ways to heal yourself
(or anyone else) of anything you notice. Remember that
what you see in another is also in you, so all healing
is self-healing. No one else has to do these processes
but you. The entire world is literally in your hands.
First, this is the prayer Morrnah (the creator of this
new process) said to help heal hundreds if not thousands
of people. It's simple but powerful:
"Divine creator, father, mother, son as one ...
If I, my family, relatives and ancestors have offended
you, your family, relatives and ancestors in thoughts,
words, deeds and actions from the beginning of our
creation to the present, we ask your forgiveness ...
Let this cleanse, purify, release, cut all the negative
memories, blocks, energies and vibrations and transmute
these unwanted energies to pure light ... And it is done."
Second, the way Dr. Hew Len likes to heal is to first say
"I'm sorry" and "Please forgive me." You say this to
acknowledge that something - without you knowing what
it is - has gotten into your body/mind system. You have
no idea how it got there. You don't need to know, either.
If you are overweight, you simply caught the program
that is making you that way. By saying "I'm sorry,"
you are telling the Divine that you want forgiveness
inside yourself for whatever brought it to you.
You're not asking the Divine to forgive you; you're
asking the Divine to help you forgive yourself.
From there, you say "I love you" and "Thank you."
The "I love you" transmutes the energy from stuck
to flowing. It reconnects you to the Divine. Since
the zero state is one of pure love, and has zero
limits, you are beginning to get to that state by
expressing love. When you follow that statement
with "Thank you," you are expressing gratitude.
You are showing your faith that the issue will be
resolved for the highest good of all concerned.
What happens next is up to the Divine. You may
be inspired to take action of some sort. Whatever
it is, do it. If you aren't sure about the action
to take, use this same healing method on your
confusion. When you are clear, you'll know what to do.
- Feb 06 Fri 2009 11:01
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惡夢又一篇
- Feb 04 Wed 2009 07:46
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山姆真的要回來了嗎？
- Feb 02 Mon 2009 08:22
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I love you
- Feb 01 Sun 2009 18:18
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Hooponopono song
- Jan 27 Tue 2009 14:29
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新書到～Zero limits
The purpose of life is to be restored back to Love,moment to moment.
To fulfill this purpose, the individual must acknowledge that he is 100 percent responsible for creating his life the way it is.
He must come to see that it is his thoughts that create his life the way it is moment to moment.
The problems are not people,places, and situations but rather the thoughts of them.
- Jan 27 Tue 2009 09:33
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因為老公很疼你所以你的聲音很像小女生
- Jan 24 Sat 2009 17:50
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焦慮症
- Jan 23 Fri 2009 23:23
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歸納式和演繹式質性分析
歸納分析( inductive analysis)係指從研究資料中發現( discovering) 組型、主題和類別。透過分析者與資料的互動,研究發現從資料中主逐漸浮現出來。質性分析在早期階段,典型上是歸納式的,尤其是在為內容分析發展符碼冊( codebook) , 或正努力找出可能的類別、組型和主題之時。這程序有時被稱為「開放編碼」 (open coding) (Stmuss&Corbin,1998:223 ) 以強調對於資料保持開放的重要性。
一旦組型、主題和/或類別經由歸納分析被建立起來,最後,質性分析的驗證階段則可以是演繹式的,以考驗和證實歸納式內容分析的真確性和適切性, 包括謹慎小心地檢視未符合已建立之類別的偏差個案或資料。: 在歸納式地指認出類別之後,產生理論命題( theoretical propositions) 或正式假設( formal hypotheses) 亦被視為演繹分析。如Strauss & Corbin ( 1998 )所：「無論何時當研究者從資料衍生出假設, 因為那涉及詮釋,我們認為這就是一個演繹的歷程。」(p.22)。於是，紮根理論涉及歸納和詮釋兩項歷程。「理論化的中心,即在於歸納(從資料中衍生出概念、屬性和面向)和演繹(對概念之間的關係提出假設) 之間的相互作用。J」(Strauss & Corbin, 1998:22)
相對於紮根理論,分析式歸納(analytic induction)則始於分析者的演繹式命題,或理論導出的假設,且「是以質性資料為基礎來驗詮理論和命題」(Taylor & Bogdan, 1984:127)。有時候,就像是分析式歸納所言,質性分析一開始是演繹式的,然後才是歸納式的。例如,分析者始令依據理論導出的既知概念( theory-drived sensitizing concepts) ,或應用由某人所發展的理論架構( theoretical framework) ,來檢視資料(如以兒前的個案研究來考驗Piaget的發展理論〉。在此一演繹式分析階段之後, 研究者亦可能致力於找出資料中尚未被發現的組型,以及逐漸顯明的理解(歸納分析)。
有兩種歸納式分析質性資料的策略。第一,分析者可以指明、界定、和闡明自研究參與者所發展和敘述的類別,來聚焦其、析;第二,分析者可能覺察到一些類別或組型,而參與者尚未有相關的標籤或說法,則分析者可以發展一些詞彙來描述這些歸納式產生的類別
本土概念
展開歸納式分析的一個好起點,是調查和界定一些由研究場域中的人們所使用的關鍵短語、詞彙和實務,找出一些本土概念( indigenous concepts)。有哪些本土類別,是受訪者所使用或建立來理解其世界的呢?有哪些日常的實務,只能從參與者的世界觀來瞭解? 「指認出由報導者本身所使用的類別和詞彙，亦稱為實境編碼( in vivo coding) 」(Bernard & Ryan, 1998:608)
既知概念
不同於純粹的本土概念,既知概念是分析者帶入資料之中的概念或類別。有經驗的觀察者經常會使用既知概念來引導實地工作。這些既知概念出自社會科學理論、研究文獻,或研究之初即已提出的評鑑議題。既知概念給了分析者「一般性參照理解」，並且提供「省視的方向J (Blumer, 1969: 148)。使用既知概念涉及到檢視一個概念在一個特定場域或一群人中,其意義有多種簡單明瞭。
…….在上述引文中,有兩點是值得指出來的。首先,將分析所奠基的資料如實地呈現出來,讀者就能對「受迫害」這個概念是否能用於理解些資料,做出自己的判斷。此次,迫三段引述文例證了質性資料之力量。分析的要點不在於簡單地找出一個概念或標籤，然後巧妙地把資料連結起來。重要的是理解你所研究的人們。概念永遠不能替代描述性資料所呈現的直接經驗。人們實際說了些什麼和對被觀察事項的描述,才是質性研究之本質。分析歷程是組織和闡明資料本身所訴說的故事。一個是一個技巧嫻熟的分析不會擋住資料的路,而是讓資料自己來訴說自己的故事。分析者使用概念來理解和呈現資料,而不是限制或壓迫分析。