本篇出處	逢甲人文社會學報 6 民92.05 頁183-210
篇名	臺灣的無祀孤魂信仰新論--以竹山地區祠廟為中心的探討
作者	王志宇
中文摘要	本文以竹山地區的祠廟為中心，並以細密的田野調查資料為基礎，說明竹山一地無祀孤魂信仰的狀況，並藉此探討過去學界所提出的無祀孤魂信仰之觀念。作者提出幾個看法：（一）無祀孤魂的來源相當多，其稱呼因來源不同而有其它別稱，不過民間對於此種無祀孤魂，常以有應公或百姓公稱之，此二名稱可為無祀孤魂的總稱。（二）有姓或名的無祀孤魂與無姓無名的無祀孤魂是有些許區隔的，前者在後來的發展中，比較有機會轉變為神祇。（三）過去認定大眾爺是鬼王的說法應是從日治時代開始，此應是受到新莊地藏庵調查資料的影響。然而作者認為新莊地藏庵大眾爺的鬼王神格應該只是個案，不能視為通例。在台灣民間信仰中，對於神鬼的觀念是相當活潑的，無祀孤魂有種種的機會蛻變為神祇，對此類信仰應以「發展中的神靈」視之。
英文摘要	This study is based on the fieldwork that I have been conducted during 1998-2002 in Zhushan area. By studying the temples in Zhushan, this paper suggests that we must regard the ghost as “the changing spirit”, because it is changeable in according to what people distinguished on the god and the ghost. Therefore part of the ghost can be promoted to the god under circumstances. The main themes of this paper are the follows: (1) the formation of ghost cult is multiple, so there are many names on it. People always call the ghost “you-ying-gong Kung” or “bai-xing-kong”. These two names can be represented the ghost cult. (2) Those ghosts who have names or last names are easily to become the god rather than those ghost who have no names. (3) Many believe that Da-zhong-ye is the king of the ghost, which should be effected by the study of the Di-cang-an in Xin-zhuang. However, this paper suggests that it can only be regarded as a single case and cannot be generalized in the field of Taiwanese ghost cult.