當代斯里蘭卡泰米爾民族運動的發展，並非僅是一種受到斯里蘭卡獨立後期政治、社會與經濟發展激化的現象，而係深植於斯里蘭卡泰米爾獨特的殖民歷史經驗、種姓社會結構與濕婆文化傳統脈絡之中;在這種發展脈絡之下，使得晚近斯里蘭卡泰米爾民族運動在追求「意拉姆」世俗性建國理想的過程中，不斷流露出令許多觀察者感到驚訝的濃厚宗教性色彩。透過聚焦於「濕婆信仰復興運動」與「種姓制度」對於當代斯里蘭卡泰米爾民族運動發展的影響，並通過「泰米爾意拉姆解放之虎」實際發展例證的考察，本文企圖追..

The recent development of the Tamil nationalism in Sri Lanka is not simply the results of political, social, and economic simmering in the post- independence era, but deeply rooted experiences of colonial history, caste system, and the Saivite culture unique to the Tamils. Such development has led to surprises among observes of such gross religious phenomenon throughout the Tamil nationalist pursuit of “Eelam” – the secular ideal of statehood. Focusing on the Saivite revivalism and the caste system as well a..

國家機關(the State)是否利用國家資源干預市場(the Market)、國家機關是否應選擇某些特定產業加以扶植(selective policy)?這些投入資源是否能被有效達成發展的目的?是政治經濟學界有關「新古典經濟學派」與 「發展型國家學派」爭辯的焦點。在東協國家中，同樣自 1970 年代發展汽車產業，為何泰國與馬來西亞的汽車產業發展出現差距?差距是否源自國家機關與產業政策互動的結果?本研究藉由探討馬來西亞與泰國汽車產業的發展歷程，試圖比較與論證..

Whether should the state interfere the market by using state resources? Should the state cultivate certain industries? Does the state resources work to help the state achieve developmental goals? These are the arguments between the ‘New Classical Economics School’ and the ‘National Development School’. Automobile industries in both Thailand and Malaysia developed in the 1970s with governmental interference but the development in the two countries diverged. Does the difference come from the interactions..