legends的問題，透過圖書和論文來找解法和答案更準確安心。 我們找到下列線上看、影評和彩蛋懶人包

Bay Curious

為了解決legends的問題，作者Allen-Price, Olivia 這樣論述：

Curious about the San Francisco Bay Area? With explorations into unique local legends, interesting landmarks, and uncovered histories, Bay Curious is a fun, quirky guide to the secret stories of the San Francisco Bay Area for visitors, newcomers, and California natives alike. Who was America’s fi

rst and only Emperor? Why are there ships buried under the streets of San Francisco? And was the word ＂hella＂ really created in the East Bay? Bay Curious brings you the answers to these questions and much more through fun and fascinating illustrated deep dives into hidden gems of Bay Area trivia, hi

story, and culture. Based on the award-winning KQED podcast of the same name, Bay Curious brings a fresh eye to some of its most popular stories and expands to cover stories unique to this book. With subjects ranging from Marin’s redwood forests to the Winchester Mystery House, from the Black Panthe

r Party’s school program to the invention of the Mai Tai, Bay Curious gives you the entertaining and informative, weird and wonderful true stories of the San Francisco Bay Area. NOT YOUR AVERAGE GUIDEBOOK: Bay Curious takes a unique approach to exploring the Bay Area through its lesser known, but ju

st as fascinating stories, taking readers on a reportorial rather than literal tour. BEYOND THE PODCAST: With 49 entries--inspired by the famous 49-Mile Drive--Bay Curious includes a combination of updated popular episodes from the podcast and brand new, never-before-heard stories researched for the

book, plus fun illustrations and irresistible trivia sidebars. Bay Area locals and new arrivalsSan Francisco touristsFans of the KQED podcastHistory buffsAnyone who enjoys unexpected, quirky true stories

legends進入發燒排行的影片

二十世紀初期台灣口述傳統的現代性轉轍：以傳說與印刷媒體的關係為中心

為了解決legends的問題，作者呂政冠 這樣論述：

論文摘要口述傳統曾經是民間社會傳遞訊息、交流經驗最重要的媒介；但是當口述傳統遇到名之為現代性的文化場域時，為了適應受眾結構的改變，產生了一定程度的調整。二十世紀初期是印刷媒體報紙頻繁地介入口頭傳播軌轍的時期，其中又以傳說文類最為明顯。因此本文將以傳說和印刷媒體的關係，進行其媒介轉轍的現象描述，並從中思索口述傳統的現代性意義。本文選擇了三個傳說案例，來說明三種口述傳統的現代性意義。第一則是「楊乃武」，約莫是在1920年前後以商業戲劇的形式傳播至台。這則渡海而來的傳說為我們展示現代語境底下，口述傳統亦會透過商業與人口移動，得以加速傳播，並擴大傳播範圍。「楊乃武」在傳說形成到傳播至台的過程中，經歷

多重轉轍的過程，在傳統冤案的基礎上，加入了現代司法的感性敘事，並使其在無傳說物依附的情況下，得以在台持續流傳。多重轉轍是現代口頭敘事的必然情況，但是本文舉出「嘉慶君遊台灣」為例，透過該則傳說形成的歷史記憶與地方起源說詞，藉此說明口述傳統在遭遇文字媒體時，並非全然的失守。一個仍保有活潑的傳講潛勢的傳說，證明了口述傳統在現代語境下仍然保有其生命力。最後，本文以「義賊廖添丁」的傳說生命史為例，指出亦有由文字流向口傳的「反向轉轍」的狀況。而這種反向轉轍的發生，必須同時建立在傳統框架的穩定敘事，與民間反應現代想像（或殖民想像）下的情境關係。因此本文認為「廖添丁」應該算是台灣第一個大型的當代傳說。最後本文

則以「口頭檔案」與「文字媒介」的觀察，去思考文字／口頭之間的相同與差異，並指出文字的侷限性，及其反應講述語境的可能性。

Animals and Plants in Chinese Religions and Science

為了解決legends的問題，作者Chen, Huaiyu 這樣論述：

In ancient China, the tradition of observing nature is combined with Yin-Yang and the Five-Phase theories, which were later incorporated into the ancient arts of divination, including the technique of predicting weather changes by observing the behavior and health of animals. The observation of t

he close connection between animals and weather developed into the worship of animals, that is, what can be called the cult of animals. Plant science and technology in medieval China cannot be separated from the developments in agriculture, economics, and medicine, as well as cultural practice. The

Chinese empire ruled most of East Asia in the medieval period. Numerous species of plants were observed, cultivated, harvested, and used in the vast land of China that spanned a wide range of biomes from boreal through to temperate and tropical, with most regions classed as subtropical. Besides indi

genous plants, many plants from West, Central, South, and Southeast Asia were introduced into China and East Asia in general. Numerous zoomantic practices appeared in two sets of textual documents in the premodern Chinese bibliographical system, namely official documents and popular documents. Offic

ial documents were often compiled by government officials and served political governance objectives. These documents included official histories, annals, and institutional documents, as well as Confucian classics. The authorship or editorship of these documents was often explicit. Popular documents

included strange writings, tales, legends, and religious documents from Buddhism and Daoism, which were often not compiled under the sponsorship and support of the court or government. They might be compiled by literati but lost original authorship. They did not serve political motivations and obje

ctives, reflecting how people understood and interpreted correlative cosmology by observing animal behaviors at the local or non-bureaucratic level.

賈木許電影美學之傳承與反動

為了解決legends的問題，作者林昱辰 這樣論述：

摘要本論文包含對於紐約學派（New York School）藝術與詩學的討論，以及該學派對於美國獨立電影導演吉姆・賈木許（James Roberto “Jim” Jarmusch，1953-）作品的影響，論文旨在耙梳紐約學派詩學之成立與成就，進而透過比較文學方法說明紐約學派詩學如何影響賈木許的電影內容，再說明其電影又如何在受紐約學派詩學影響下，透過電影語言與敘事達成並且延伸與紐約學派詩藝傳統之互文，表現出紐約學派注重「日常」與視覺藝術互動的跨文本性，得以實踐該詩藝的跨文類美學，並對現代快速資本社會提出質疑與反動。本論文主要研究的問題有三：（一）是關於紐約學派與視覺藝術的互文問題，即紐約學派如

何在視覺藝術中再現詩意與又如何在文學中呈現視覺。（二）是紐約學派的詩學又是如何融入並影響賈木許的電影。（三）則是藉由研究賈木許的電影，檢視融入紐約學派風格的賈木許電影如何呈現慢而反動的美學觀。本文將先最後透過影響研究方法與互文性理論來檢視紐約學派與其他文學與視覺藝術的互文關係，在檢視詩與畫之間的影響與風格手法的類比後，以法國馬克思主義哲學家和社會學家，列費維爾（Henri Lefebvre）日常生活與空間關注的理論，以日常研究的角度檢視賈木許這種關心日常的電影中的詩學觀，以及這樣的電影帶給了觀眾怎樣的視聽體驗。紐約學派的詩學是從藝術語言到日常語言的過程，但文字在愈趨白話而描寫之主題愈近日常的表

象背後，其實得見紐約學派一路受超現實主義、抽象表現主義與普普藝術甚至六〇年代電影文化等美學觀點之影響，將視覺藝術觀點帶入美國文學傳統，於此同時仍崇尚高度藝術性。紐約學派的詩學受到一九五、六〇年代在文學藝術風潮上由高端藝術（high-art）往普羅大眾都能一窺究竟的普普藝術（pop-art）轉變的影響而往個人化、日常化發展，而此轉變帶來的其實是更多文藝題材與探討議題的可能。求學時期的賈木許在哥倫比亞大學學習英語和美國文學，當時包括第一代紐約學派詩人肯尼思・柯赫（Kenneth Koch）、大衛・夏皮羅（David Shapiro）等人都在該校任教，同時也影響了當時想成為詩人的賈木許。賈木許的電影

美學自此受到紐約學派的影響，而重視對於日常的關心。一九八〇年拍攝第一部電影《長假漫漫》（Permanent Vacation）以來，投身電影已超過四十年的賈木許至今共拍攝十七部電影，因其作品數十年來堅持獨立製作，免受商業市場牽制，而得以保有個人身為「電影作者」之特性而受到評論者注意，作品並獲得眾多影展與電影競賽獎項，二〇一六年賈木許以「詩」為主題拍攝長片《派特森》（Paterson），並請紐約學派詩人朗・佩吉（Ron Padgett）為電影創作詩作，明白地體現了紐約學派對他創作的啟示。本文受此電影啟發，將紐約學派詩藝與賈木許電影美學之間的關係作整理與連結，從跨藝術研究與影響研究的基礎出發，首先

探討紐約學派所受的影響，再行探討紐約學派的特色與這些特色如何與賈木許的電影互文，最後討論受此影響而成就的賈木許電影作品之意義，為理解電影與詩作之間的影響與互文做出貢獻。