unpopular meaning的問題，透過圖書和論文來找解法和答案更準確安心。 我們找到下列各種有用的問答集和懶人包

Drucker on Totalitarianism and Salvation by Society

為了解決unpopular meaning的問題，作者Peter F. Drucker 這樣論述：

　　TO OUR READERS 　　I have long wanted to compile a volume that brings together Peter Drucker’s discourses on totalitarianism and salvation by society to make them easily accessible to readers. Now the work has finally been completed. 　　The book is comprised of selections from five of Peter Drucker

’s works, The End of Economic Man, The Ecological Vision, Landmarks of Tomorrow, Adventures of a Bystander, and A Functioning Society. My job was to sort the content into nine chapters, draw up titles, and write related introductions to the chapters. Drucker’s reflections on and critiques of totalit

arianism run through most of his works, but they are more focused and systematic in the five books mentioned above. Known as “the father of modern management”, Peter Drucker had a lifelong hatred of totalitarianism. He studied management because he felt that only the effective management of pluralis

tic social organizations—including non-profit organizations, industrial and commercial enterprises, and government agencies—could provide options or alternatives to resist totalitarian rule. 　　Totalitarianism is an ugly phenomenon in human society and politics, and it is also a terrifying disease.

It has caused more suffering to humankind than any other tyranny in history. What it seeks is to fully and thoroughly manipulate and control every individual, both in body and mind, turning humans not only into animals but also into machines and tools as well. Totalitarianism aims for absolute power

, but no one except the Creator has such power. Hence, it manifests as a state of absurdity and madness in which “the movement (persecution) is everything, yet there is no purpose.” By its nature, totalitarianism cannot tolerate the existence of even a tiny bit of humanity. The Nazis’ “final solutio

n” (genocide), the mass murder of Jews, is its logical result. Today, highly developed new technologies are also providing imaginative physical and psychological methods of manipulation, giving those with totalitarian ambitions the means to carry out a “final solution,” the extinction of unmankind (

the extinction of human nature; that is, essentially exterminating the human species.) Totalitarianism is the result of the failure of “salvation by society”. 　　History has repeatedly proven that any perfect, or nearly perfect society that claims to have no conflict, no class differences, complete

fairness, justice, benevolence, and harmony, is a utopia. However, using society to eliminate evil in human nature, to save human beings from depravity, and transform them into perfect people, is merely a naïve fantasy. Marxism is the most recent, most rigorous, and most alluring social rescue plan

but also the utmost failure at “salvation by society”. Today, political parties and nations still under the banner of Marxist communism or socialism have essentially sunken into totalitarianism. 　　From the perspective of philosophy, “Salvation by society” belongs to the category of absolute rationa

lism. It originates from human beings’ pride and conceit, is the notion that people can grasp absolute truth and become the master of everything in the world, including their own destiny. 　　Tracing their respective roots in different fields of knowledge, people regard their discoveries as the only

correctness. They develop various “isms,” including progressivism, scientism, economic utilitarianism, rational liberalism, nationalism or ethnocentrism, and socialism and communism. 　　 　　These doctrines may be impeccable logically, and some are emotionally moving. But they all have an a priori hypo

thesis that cannot be empirically proven or falsified—that is, human beings can be absolutely rational and can comprehend absolute truth. 　　Now we finally know this priori hypothesis is wrong, not because of logic’s merits or demerits, but because it simply doesn’t work in real life. So, where is t

he way out? Peter Drucker suggested that we return to spiritual values and faith: to experience and recognize there is a higher authority beyond society and above human beings. That authority has already planted compassion and justice in human’s hearts, what we usually call “conscience.” If humans i

ndeed have a purely rational nature, conscience is its master. With conscience derived from faith, rationality can perform its beneficial functions. Like the conservatism’s counterrevolutionary movement that took place in the United States and Great Britain more than two hundred years ago, it shines

with the glory of true freedom and genuine rationality: Those movements were constructive, not destructive; they appealed to the love, faith, and humility of Christ. Based on religious conviction, they firmly rejected human’s absolute rationality, or irrational absolutism, and were solemnly committ

ed to human dignity.   　　 　　Peter Drucker inherited the tradition of the conservatism’s counterrevolution in the United States and Great Britain. Inspired by observing social and political realities in the United States, he formed a social concept that differs from a social rescue plan (salvation by

society): lesser evils instead of greater good. Although imperfect, it would create a less painful and tolerable society. Such a society should have the following characteristics: 　　1. It would replace solipsistic “isms” with an open and tolerant attitude. 　　2. It would replace centralized and uni

form structures with diversified social organization and decentralized power centers. 　　3. It would replace revolutionary dogma with experimental, gradual improvement and review from time to time. 　　4. It would replace the rigid social relationship that mutually exclude and negate between individual

and the whole, or between the different parts of the society, with the principle of mutual dependence and mutual benefit to establish a dynamic equilibrium between the individuals and society, freedom and order. 　　Such a society would not follow a preset scientific design, nor would it need to rel

y on charismatic leaders or supermen. It would not be perfect, but it would be better and achievable. 　　It should be emphasized that Drucker’s openness, tolerance, diversity, and eclecticism are not without a bottom line. The bottom line is that he will never tolerate any form of totalitarian autoc

racy. Drucker noted that human beings have two essential qualities that other creatures don’t have—knowledge and power. These attributes can neither be removed nor avoided, and their aims and uses must be regulated and restricted. He was wary of sovereign states and modern governments. He believed t

hat regardless of whether they adopted a democratic system or an autocratic system, they were essentially the same but only different in extent, to which they infringed on individual rights and freedoms. Therefore, within every sovereign state and modern government, there exists a gene for the growt

h of totalitarianism. When any nation abuses its knowledge and power to violate human rights, the international community must restrict or even deprive it of its sovereignty. 　　However, Drucker believed that thus far, the United States may be the only country that has never entirely accepted the co

ncept and system of a sovereign state. Therefore, as the leader of the free world and developed countries in the West, the United States is best suited to be the first to serve as a model for global actions to resist totalitarianism. Constructive frontiers of work are more important and decisive tha

n confrontations in the military sphere. Such frontiers are not found in the East, where totalitarianism is firmly rooted and far-reaching, but in the free world, especially in the West, where the U.S. has an advantage. These “West” frontiers are: 　　• the educated society; 　　• the world economy of

dynamic development; 　　• the new political concepts and institutions needed in this pluralist age, internationally, 　　nationally and locally; and civilizations that can take the place of the East that has vanished. 　　Ultimately, when the “West” constructive endeavors bring forth the tolerable new s

ociety that Ducker envisioned, restoring confidence in freedom and equality, totalitarianism will evaporate just as the sun rises and the dew will naturally be disappeared, losing its deceptive magic. 　　For those who are not free today, who unfortunately live under totalitarian rule or in totalitar

ian revolutionary movements, Drucker offers advice on how to deal with the environment based on his personal experiences in Europe as a teenager. The first is what not to do. Power has the potential for absolute and comprehensive control, and human nature is weak, unable to withstand the threats and

temptations of power, let alone face the opening of “Pandora’sBox”—totalitarianism. If a person is not ready to stand up, fight, and sacrifice him—or herself for righteousness— and it is only the few of the best, noblest, and courageous among us who can do that—the wisest thing to do is to break of

f with totalitarianism. 　　If some people try to control it with ambition or to make a deal with it by using wisdom and ingenuity, whether out of selfish motives or sincere goodwill, totalitarianism will use them, and they will become accomplices to its evildoing. In “The Monster and the Lamb” of th

is book, Drucker termed the former type “monster” and the latter “lamb.” Compared with above two types of people who voluntarily join the totalitarian camp, the other type of people is often the majority. Although they do not participate in themselves, they acquiesce totalitarianism to abuse others,

they turn their heads, safely latch their door then enjoy “peace and quiet.” Totalitarian careerists derive their greatest encouragement from public indifference, which is an “endorsement” to behave unscrupulously and do whatever they please. 　　As for what people should do vs what should not do, D

rucker didn’t give an easy answer. He didn’t tell us what proactive actions we can take under the terror, pressure, and false propaganda of totalitarianism that would effectively weaken totalitarian rule while protecting as much as possible ourselves and families. The situation is similar to the Bib

lical story of Abraham, who accepted God’s order to sacrifice his son. Abraham felt compelled to obey God’s command, yet also wanted to save his beloved son Isaac. Considering and formulating what strategies and courses of action is the responsibility of every entrepreneur, teacher, scholar, media p

erson, government official, professional knowledge worker, and citizen. However, the principles and directions have been given, and the constraints of the objective environment are also clear. Therefore, we can at least know the understanding of ethics, morals, and performance are required for holdi

ng a position or running a business in a totalitarian country are different than they would be for the same position or business in a democratic country. For example, if you have to set up a business in a totalitarian country, your goal should not be to contribute to the country’s GDP or tax revenue

. Nor should you aid in strengthening its national defense or “stabilizing” its society. And, not to mention that you should never use the national ideology to educate employees and unite them.   　　Lastly, I’d like to point out that the book ends on an optimistic note, which Drucker wrote in 1959.

He was fifty years old then, vigorous and confident. He saw a pluralistic and autonomous organizational new society taking shape in the United States and the West. The boom in modern　management and the emergence of an educated group of knowledge workers (also known as the “middle class”) complementi

ng each other at that time. But on the other hand, he also noticed that mankind had begun to master knowledge of the natural science and behavioral science that could end up destroying humanity. And that kind of knowledge was creating conditions for the exercise of absolute power. In that era of gre

at change, he urged society, human beings, and individuals to “return to spiritual values and return to religion,” and he emphasized knowledge workers’ responsibilities, because in inherence, “knowledge is power, and power is responsibility.” It is also because only through the specific and subtle p

ractice of assuming responsibility and thus realizing dignity at the individual level could humankind’s long-standing grand and lofty ideal of “freedom and equality” be achieved. Hereby, I would like to revisit with the readers on Drucker’s clarion call that he made sixty years ago as encouragement

for us all: 　　“Everyone must be ready to take over alone and without notice, and show himself saint or hero, villain or coward... played out in one’s daily life, in one’s work, in one’s citizenship, in one’s　compassion or lack of it, in one’s courage to stick to an unpopular principle, and in one’s

refusal to sanction man’s inhumanity to man in an age of cruelty and moral numbness. 　　In a time of change and challenge, new vision and new danger, new frontiers and permanent crisis, suffering and achievement, in a time of overlap such as ours, the individual is both all-powerless and all-powerf

ul. He is powerless, however exalted his station, if he believes that he can impose his will, that he can command the tides of history. He is all-powerful, no matter how lowly, if he knows himself to be responsible.” 　　Ming Lo Shao, Editor 　　October 2020, in Los Angeles, USA   編者簡介 　　FOREWORD O

N BEHALF OF THE AUTHOR 　　If the author of this book, Peter Drucker, were still alive, faced with the reality of the current rifts in American politics and society, I believe he would warn and advise us all, particularly the young and enthusiastic among us, with the following words from the preface

of The End of Economic Man, reprinted in 1969: 　　But can we still be sure? Or are there not signs around us that totalitarianism may re-infest us, may indeed overwhelm us again? The problems of our times are very different from those of the ’twenties and ’thirties, and so are our realities. But som

e of our reactions to these problems are ominously reminiscent of the “despair of the masses” that plunged Europe into Hitler’s totalitarianism and into World War II. In their behavior some groups—they racists, white and black, but also some of the student “activists” on the so-called Left—are frigh

teningly reminiscent of Hitler’s stormtroopers—in their refusal to grant any rights, free speech for instance, to anyone else; in their use of character assassination; in their joy in destruction and vandalism. 　　In their rhetoric these groups are odiously similar to Hitler’s speeches and so is the

dreary nihilism of their prophets to hatred from Mao to Marcus. But above all, these groups on the “Right” as well as on the “Left,” like the totalitarians of the generation ago, believe that to say “no” is a positive policy; that to have compassion is to be weak; and that to manipulate idealism fo

r the pursuit of power is to be “idealistic.” They have not learned the one great lesson of our recent past: hatred is no answer to despair. 　　Understanding of the dynamics of the totalitarianism of yesterday may help us better to understand today and to prevent a recurrence of yesterday. It may, I

hope above all, help young people today to turn their idealism, their genuine distress over the horrors of this world, and their desire for a better and braver tomorrow into constructive action for, rather than into totalitarian nihilism as their predecessors did thirty years ago. For at the end of

this road there could only be another Hitler and another “ultimate solution” with its gas chambers and extermination camps. 　　Those words not only embody the book’s practical significance today but also the historical importance it will have in the future. 　　Editor     　　November 2, 2020, America

n Presidential Election Eve 　　Los Angeles, USA   CONTENTS ACKNOWLEDGEMENTS PREFACE PREFACE TO OUR READERS FOREWORD ON BEHALF OF THE AUTHOR   CHAPTER ONE The Morbid Phenomena of Totalitarian Countries Introduction 1 The Totalitarian Economic System and the “Noneconomic Society” 2 By Justifying Per

sonal Sacrifice to Deny the Meaning of Life and Society 3 Create Enemies and Incite Hatred Between Classes, Races, and Nations 4 Control the Entire Country and Society by One Top-to-bottom Totalitarian Organization 5 Mystifying Leader, Creating an Atmosphere of Personal Worship 6 Encourage Informers

and Undermine Traditional Ethical Values   CHAPTER TWO The Origins and Essence of Totalitarianism from the Prospective of Society and Politics Introduction 1 The Total Failure of Marxism Had Been a Main Reason for the Europe’s Masses to Supported Totalitarianism 2 Why Can Totalitarianism Win the Su

pport of the Masses? 3 No Revolutionary Leader Can Oppose the Inner Dynamic of the Revolution or Impose Measures That Go Against Public Opinion   CHAPTER THREE Totalitarianism Inevitably be Replaced by a New Noneconomic Society Based on Individual Freedom and Equality Introduction   CHAPTER FOUR The

Origins and Essence of Totalitarianism from the Perspective of Rationality and Faith Introduction 1 From Rousseau to Hitler 2 Why Society Is Not Enough: Introduction to The Unfashionable Kierkegaard 3 The Unfashionable Kierkegaard   CHAPTER FIVE The Origins and Essence of Totalitarianism from the P

erspective of Technology Progress Introduction Abstraction Part One of The Human Situation Today   CHAPTER SIX Criticism of Marxism Introduction 1 How Did Marxist “Political Economics” Be Debunked? 2 Marxism’s Failure   CHAPTER SEVEN Do We Want “Salvation by Society” or a Society That Is Not Perfec

t but Tolerable? Introduction 1 No More Salvation by Society 2 A Society that May Be the Best We Can Possibly Hope For   CHAPTER EIGHT The Free World’s “West” Strategy to Resist Totalitarianism Introduction 1 “The Work to Be Done”—The Overview of the “West” Strategy 2 Discussion on the Frontiers of

“West” Strategy   CHAPTER NINE How Should Individuals Deal with the Threat and Temptation of Totalitarianism? Introduction 1 The Maverick Young Drucker 2 The Monster and the Lamb 3 Abstraction Part Two of The Human Situation Today   推薦序 PREFACE 　　Peter Drucker was a friend and advisor to me duri

ng my leadership years at ServiceMaster. Minglo Shao has become a very special friend of mine. We first met as he became a partner of ServiceMaster, assisting us in expanding our business to China and other countries in the Far East. I later had the privilege of introducing him to Peter Drucker, and

the two of them developed a good friendship which extended over the balance of Peter’s life. 　　Minglo Shao has now developed an abstract of Drucker’s writings reflecting Drucker’s view on “totalitarianism and salvation by society.” As you read this, it is well to reflect upon the application of th

ese thoughts—especially to the young people of today—providing appropriate warnings and excellent advice. Thank you, Minglo, for the example of your life and your continued friendship. C. William Pollard November 2, 2020 American Presidential Election Eve Chicago, Illinois, USA 2 By Justifying Pe

rsonal Sacrifice to Deny the Meaning of Life and SocietyThe consistent new concept of society which totalitarianism proclaims is nothing but a mirage unless war is accepted not only as legitimate but as supreme. Man’s function and his place in war must lay the basis of his function and place in soci

ety altogether. Hitler’s and Mussolini’s entire social and political edifices are necessarily built upon Heroic Man as the concept of man’s true nature.* * * * *The anonymous soldier in the trenches, the equally anonymous worker on the assembly line, are fundamental symbols of this new concept of ma

n. And Ernst Juenger, the one really profound German philosopher of the totalitarian state, has therefore consciously based his new society upon the figure of the Worker-Soldier; physical pain and the ability to endure it are the basis of his new order of values.

unpopular meaning進入發燒排行的影片

服務機器人對話流暢性對消費者知覺能力與使用意圖之影響：以關係規範為調節效果

為了解決unpopular meaning的問題，作者廖宏偉 這樣論述：

有鑑於人工智慧和深度學習等方面的技術提升，機器人已能夠接管傳統上人類所能執行的任務。在考慮勞工成本的情況下，機器人的普及率迅速增加，在各行各業都能夠看到機器人的身影，隨著現今的人們對機器人的高度依賴，特別是在服務業的機器人，依舊可以看見機器人存在著許多問題需要解決，例如機器人對人類語言的認知度、機器人對話的流暢度、是否會影響消費者對機器人的使用意圖...等，以及機器人是否能達到人類的要求。本研究旨在探討服務機器人對話流暢性對消費者知覺能力與使用意圖的影響效果並以此關係規範作為調節效果。本研究將採用Smart PLS 統計軟體進行資料分析，以服務業消費者作為研究對象，透過網際網路進行問卷公開調

查和蒐集，在問卷一開始，放置了一部有關服務機器人與消費者的對談影片，讓問卷填答者看完影片後再開始做答，當問卷收齊後，實際得到之有效問卷數量為115 份。然後我們從問卷所獲得的數據歸納出的結果如下：一、服務機器人的對話流暢性對消費者知覺服務機器人能力與使用意圖都有正向顯著的影響。二、消費者知覺服務機器人的能力對消費者對於服務機器人的使用意圖有正向顯著影響。三、當消費者是屬於交換關係的關係規範時，「機器人對話流暢性」對消費者對服務機器人「知覺能力」沒有正向顯著影響；當消費者是屬於共有關係的關係規範時，「機器人對話流暢性」對消費者對服務機器人「知覺能力」則具有正向顯著影響。

Daily Guidance from God: Providing Godly Guidance & Perspective for Your Daily Life Circumstances

為了解決unpopular meaning的問題，作者Winchell, Trevor A. 這樣論述：

And you shall know the truth, and the truth shall make you free (John 8:32 NKJV). All the devotional writings that are written in this book were given to me from God to write for every person who needs to read them. I truly believe with all my heart that every single word that God gave me to write

was given to me to help, inspire, direct, guide, lead, and strengthen people who are facing difficult situations and to serve a specific purpose in their life. In my devotional writings, I might say things that a lot of people dont agree with, or I might say a lot of things that people dont like. B

ut the fact of the matter is that every single word I write is given to me by God, not because people want to hear it but because people need to hear it. The truth of Gods Word is undeniable in every way, and only the truth of Gods Word will set you free in the end. So those who want everything suga

rcoated to their satisfaction and according to their standards will keep them in denying the truth. As most of you know, I dont sugarcoat anything, and I dont tell people what they want to hear. I tell people what they need to hear based on the words God has given me. Is it easy to tell people what

they dont want to hear? Of course not, but when God commands me to write the words he gives me, I must obey him regardless if people are going to like it or not. The truth and only the truth of Gods words will set you free in the end. The devotionals that I write are 70 percent scripture context, 3

0 percent practical context, and 100 percent inspired by God. They are easy to relate to because a lot people are often dealing with tough circumstances or going through difficult situations. Its often difficult to interpret and understand the actual meaning of a particular Bible verse. Each devotio

nal that I write includes a Bible verse and a prayer. The Bible verse directly correlates with the devotional so that people can relate to the Bible verse and understand it. The prayer also directly relates to the devotional so that people can say the prayer and ask God for help. I believe that Dai

ly Guidance from God is a great tool that will help people better understand real-life issues they are facing and how God can help them. The devotional will help guide people in a positive and biblical way to seek God. The purpose of Daily Guidance from God is to allow his guidance and direction to

help people through their difficult circumstances and situations and to lead them down the correct path. When you allow God to be the center of your life, amazing things will happen that you will not even be able to imagine. Everyone has good days and bad days, but if you look to God for guidance i

n every situation you face, he will help you and guide you to make the right choices and decisions. I invite you to use this devotional to start your day with the positive words from God. I promise that when you read this devotional when you wake up, every day of your life will be brighter and your

attitude will be more positive. My writings each day include three parts: a Bible verse, a devotional, and a prayer. Bind them on your fingers; Write them on the tablet of your heart (Proverbs 7:3 NKJV). God put me on this earth on Friday, May 11th, 1973 to serve a specific purpose according to H

is will for my life. I was born and raised in Bay City, Michigan. I have three children, Zackary Wilkerson, Breann Ward, and Libby Winchell. I also have two grandsons, Jayden Ward, and Zain Wilkerson. I knew at a very early age that I was a Christian and that God was a huge part of my life. I have

always felt that God had plans for my life to do his work, no matter if it was praying for people, helping others learn who God is and what He can do if you believe in Him, or writing inspirational words that God gives me. I was not put on this earth to impress or prove anything to anyone, I am her

e to honor, love and serve God daily by spreading the Good News to all nations and to make disciples of those who are lost and hopeless. It is my life mission to help those who are lost find God, to reach and teach the unreached about the Gospel of Christ, and to help the unsaved get saved in Gods m

ercy and grace through His Son Jesus Christ. My definition of a Christian leader is someone who can effectively encourage, inspire, motivate, and influence others to live their life for God in a positive, grateful, and respectful way every day. I strive to be this type of Christian leader every da

y of my life. I live my life for God and doing His work is part of my daily goals. In order to truly live my life for God means obeying His every command no matter if it is difficult or unpopular. Its my life long goal to bring as many people who are lost and hopeless to know Jesus Christ on an inti

mate level. I want to encourage those who have lost hope, I want to inspire those who have lost sight of Gods light, and I want to motivate those who are down and feel as if there is no where to turn. I want to be the reason someone gave their life to Christ, I want to be the reason someone did not

give up, and I want to be the reason someone knows that they are never alone. I will continue living for God so that I can be a beacon of light for those who are stuck in the darkness. I will never give up, I will never stop spreading Gods word and I will never stop bringing hope to the hopeless bec

ause God has never given up on me. On Friday, February 20th, 2016, God spoke to me and put it on my heart that He needed me to do something for Him. He told me that He needed me to do more of His work, something that would allow me to help more people to read and learn the Word of God and to help o

thers get to know God on a daily basis. He wanted me to create a book of daily devotions that would allow me to share His word with people every single day, morning & night. That is when the Daily Guidance from God Devotional first came into existence. From that day, the devotional came together per

fectly as I knew God was orchestrating and facilitating every step of the way for me. He has given me every verse, every word and every prayer to write 365 devotionals, and I had the cover, and the setup of the book together in a very short time. In October of 2016 my book became a real part of my l

ife when I took the step to finalize my book and have it published and printed at Westbow Press a division of Zondervan & Thomas Nelson. Bind them on your fingers; Write them on the tablet of your heart. Proverbs 7:3 (NKJV) Trevor Winchell Daily Guidance from God www.DailyGuidancefromGod.com

IRONMAN Taiwan 70.3賽會參與者之人格特質、獨特性需求、產品涉入程度與再購意願關係之研究

為了解決unpopular meaning的問題，作者李唯一 這樣論述：

隨著運動人口逐年增多，運動賽會產業蓬勃發展，但在這些大同小異的賽會中，如何讓賽會可以更加吸引消費者，使消費者願意再次報名參加成為了一個重要的議題。本研究旨在了解鐵人三項賽會參與者人格特質、獨特性需求、產品涉入程度與再購意願之關係。研究對象為2010至2020年 IRONMAN Taiwan 70.3賽會參與者，並以線上問卷進行資料調查蒐集，共回收217份有效問卷。根據調查問卷所蒐集之資料，以描述性統計、皮爾森積差相關與階層迴歸等統計方式進行資料分析。結果發現：一、IRONMAN Taiwan 70.3賽會參與者產品涉入程度與再購意願均落於中等以上之評價，顯示其在行銷策略上仍有可加強之空間。二

、通過皮爾森積差相關分析得出，賽會參與者人格特質中「外向性」、「友善性」、「嚴謹性」、「情緒穩定性」、「智性/想象」五個構面與獨特性需求呈正相關；人格特質中「外向性」、「友善性」、「嚴謹性」、「情緒穩定性」、「智性/想象」五個構面亦與產品涉入程度呈正相關；獨特性需求中「創新性選擇」、「非流行化選擇」、「避免相似性選擇」三個構面與產品涉入程度呈正相關；產品涉入程度與再購意願呈現正相關。三、通過階層迴歸分析得出，獨特性需求對於人格特質與產品涉入程度產生部分中介效果；產品涉入程度對於獨特性需求與再購意願產生部分中介效果。意即賽會參與者人格特質能透過部分的參與者獨特性需求，進而影響參與者產品涉入程度；

獨特性需求能透過部分的參與者產品涉入程度，進而影響參與者之購買意願。基於上述結果，IRONMAN Taiwan 70.3賽會主辦方應該針對參與者的獨特性需求，施予適當的行銷策略，以提高參與者的產品涉入程度與再購意願。針對未來研究，建議採用結構方程模型來進一步檢驗賽會參與者之人格特質、獨特性需求、產品涉入程度與再購意願之關係，以提昇相關研究之說服力。