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民间文学艺术的知识产权保护研究

【作者】张耕 【导师】张玉敏

【作者基本信息】西南政法大学，民商法学，2007年，博士


【摘要 (中文/英文)】 民间文学艺术从远古走来，承载着漫长的人类历史。一种文化类型越是历史悠久，越是在独立封闭的环境中发展起来，其民族特色就越鲜明。从文化“基因”的角度看，其价值也就越大。民间文学艺术以滚雪球的方式吸纳了不同时代、不同阶层、不同地域、不同文化素养的创作主体和传承主体的世界观和价值观，体现了特定民族积淀在人们深层心理结构之中的文化形态和文化个性，构成了民族亲和力的源泉和民族认同感的依据。不同群体的民间文学艺术是民族传统文化的重要内容，是非物质文化遗产的核心部分。只有唤醒民间文学艺术中包含的随时代迁移与变革而被人们逐渐忽视或忘却的文化记忆，才可能真正懂得人类文化整体的内涵与意义。在全球化语境中，追求利益最大化的市场开发和带有傲慢与偏见个性特征的西方后现代殖民文化的双重挤压，导致民间文学艺术陷入式微与消泯的困境。 文化民族主义的张扬、文化多样性的维护、第三代人权理论的勃兴以及知识产权的扩张，激发了一浪高过一浪的非物质文化遗产保护运动。保护民间文学艺术，守护精神家园，成为全球化语境中引起广泛共鸣的话题。民间文学艺术的知识产权保护作为非物质文化遗产保护运动的有机组成部分，早在20世纪中叶就在世界范围内拉开序幕。然而，民间文学艺术的知识产权保护议题神秘而复杂，人们在民间文学艺术知识产权保护正当性、保护模式以及具体制度设计上都存在着众多的分歧，以致于民间文学艺术的国际立法保护以及发达国家甚至主要的发展中国家的国内立法保护都未能取得实质性进展。本文通过对民间文学艺术知识产权保护问题进行深入而系统的研究，旨在将相关问题的研究引向深入，为构建民间文学艺术知识产权保护制度提供相对成熟的理论指导，为我国的知识产权法制建设和非物质文化遗产法制建设尽绵薄之力。本文主要研究民间文学艺术知识产权保护的重大理论问题和框架制度设计，对具体的制度构建虽有所涉猎，但不是本文探讨的重点。除引言和结论外，全文共六章，约30万字。第一章至第三章为上篇，主要分析民间文学艺术的基本理论问题和立法现状，第四章至第六章为下篇，对民间文学艺术知识产权保护的主要制度包括版权、地理标志和反不正当竞争制度进行探讨。 第一章为“回溯与解读：民间文学艺术概说”。揭示民间文学艺术概念的内涵和外延，是对民间文学艺术进行研究和实施法律保护的逻辑起点。本章在对“民间文学艺术”的词源及其在中国的流变过程进行了历史分析后，重点讨论了民间文学艺术的定义和特征，结论性地指出民间文学艺术是指由特定地域的社会群体或个人创作，体现该群体特定品质或文化遗产要素，代代相传并处于不断发展的各种传统的创造性文学或艺术成果，是兼具群体创作性与个体传承性、传统稳定性和时代变异性、信息地域性与文化扩张性、有形性和无形性等众多矛盾性格的奇特统一体。世界知识产权组织将民间文学艺术分为言语表达、音乐表达、动作表达和物态表达。无论是民间文学艺术的何种表达形式，都有着若干基本的范式或程式。这些体现特定群体文化品质或文化遗产特性的基本范式或程式，就称为民间文学艺术母型。民间文学艺术母型不是抽象的概念，而是有具体的对象，既可以体现为民间故事中的“脚本”、剪纸中的“花样”、民间绘画中的“粉本”，也可体现为民间舞蹈中的基本动作和旋律、民歌中的语调和腔曲调式、民间工艺中的造型风格和技艺诀窍等。对民间文学艺术母型的再现、模仿、表演、汇编或演绎成果，就构成了民间文学艺术的子型。子型是母型的现代表达；母型是隐藏在子型背后的传统文化形态。子型不仅是母型的展现，而且也在不断创新、变革、丰富和发展着母型。母型与子型的划分，是本文新尝试的一种对民间文学艺术的分类方法，有助于针对性地采取知识产权保护措施。民间文学艺术母型是知识产权保护的难点，也是本文研究的重点。本章还探讨了民间文学艺术的文化价值、经济价值和政治价值。民间文学艺术价值及其存在意义的分析，说明了对民间文学艺术实施法律保护的重要性和必要性。 第二章为“民间文学艺术知识产权保护的正当性”。法哲学、文化学等学科的理论从不同的角度，可以对民间文学艺术知识产权保护正当性和合理性进行阐释。这些阐释各有利弊，它们之间实际上是相互交错、相互关联的，共同构成民间文学艺术知识产权保护的正当性基础。洛克的财产权劳动学说认为，每个人对于自己的人身拥有所有权，人身自然包括了人的思想和智慧。“劳动赋予了拥有财产的最初资格”，并且是“几乎所有价值的源泉”，作为劳动必要组成部分的比简单体力劳动更高级的民间文学艺术智力创造劳动，理应对其智力成果取得所有权。人格理论认为，智力成果的创造者之所以对自己的智力成果享有权利，是因为该成果不但是劳动的产物，更因为其中包含了人的自由意志、精神和人格，而人的自由意志和人格作为存在的本体是不能够放弃和转让的。根据人格理论，特定群体或个人对于体现其人格身份特征和自由生存意志的民间文学艺术就应当享有法律上的控制权，包括财产权和人身权。现行的知识产权制度使民间文学艺术的利益创造者没有获得利益或获得极少利益，这种利益分配机制是极端不公平、不正义的。正义学说中的分配正义和社会正义观，分别强调了利益分配的公平和利益分配中弱势群体的机会拓展问题，为保护民间文学艺术、重构现代知识产权制度提供了又一重要理论依据。人权与民间文学艺术保护近年来越来越成为国际社会感兴趣的话题，人们关注的不仅仅是土著民族、少数民族或发展中国家人权意识的觉醒和运用人权“大棒”维护自己利益的冲动，更重要的是人权特别是其中的自决权和发展权为民间文学艺术的知识产权保护提供了一种清新的道德力量和新颖的保护视角，为知识产权制度的发展引入了新的价值观。从文化传承和文化进化的文化因素上考量，文化多样性的维护具有至关重要的意义。文化多样性的维护是一种系统工程，既需全人类的共同努力，也需多手段的综合运用。对民间文学艺术进行知识产权保护，是维护文化多样性的必要路径，必将促进多样性的文化、多元化的知识系统、多种选择的价值体系的形成和发展。 第三章为“民间文学艺术知识产权保护的立法和实践”。世界知识产权组织、联合国教科文组织、联合国经社理事会、非洲组织产权组织等国际组织对民间文学艺术的保护态度十分积极，做了许多国际努力，制定了一些保护民间文学艺术的条约、示范法、建议案或宣言，并召开了一系列国际性和地区性会议。虽然示范法、建议案、宣言及有关会议文件不属于国际条约，不具有法律效力，但反映了有关国际组织在保护民间文学艺术上的积极姿态，也代表了特定历史时期主要国家及其国际知识产权法学界在民间文学艺术知识产权保护方面的一些共识，一定程度上引领了民间文学艺术知识产权保护的发展方向，对不少国家特别是发展中国家的民间文学艺术知识产权保护国内立法产生了重要影响。在国际组织以及部分发展中国家开始关注民间文学艺术知识产权保护的早期，通常只将民间文学艺术纳入版权保护视野，但随着对民间文学艺术认识的深入以及更多的国家参与民间文学艺术保护的讨论，民间文学艺术知识产权保护的视野被不断拓宽，邻接权保护、特别权利保护、商标权保护、专利权保护、反不正当竞争保护都被认为是可行的保护角度和保护方式。这些保护方式各有利弊，版权和特别权保护是一种直接保护方式，也是积极保护方式，民间文学艺术来源群体可以直接受益；邻接权保护、商标权特别是地理标志保护、专利权保护、反不正当竞争保护通常是一些间接保护方式，受益对象是民间文学艺术传承人、土著艺术家等，民间文学艺术的来源群体不一定能直接受益，并且只有能够市场开发的民间文学艺术才适合这些保护方式，但这些保护方式不需要变革现行知识产权制度，具有广泛的国际合作基础，能够被更多的国家甚至发达国家所接受。世界知识产权组织通过多年协调和努力，制定了民间文学艺术的保护目标和保护原则，成为指导各国立法的重要依据。 第四章为“特殊版权：直接保护之路径”。许多知识产权都能在保护民间文学艺术中发挥独特的作用，但对于民间文学艺术来源群体的直接保护，经适当改革后的版权制度是相对合理的选择。这不仅是因为通过版权保护民间文学艺术有明确的法律依据，更重要的是版权法具有与时俱进的品质，可以克服或消除民间文学艺术版权保护所面临的系列障碍，如作品的独创性要件、作品的固定性要件、作者身份的可确定性要求、版权的个人主义私权属性与有限制的保护期等，并且版权制度中人身权和财产权相结合的“二权一体”特点及丰富的权利内容正好能迎合民间文学艺术来源群体的保护需求和保护目标。基于国家政策因素的考量可以不断延长版权保护期，那么，基于保护民间文学艺术的特定政策目标和法律目标的考量，创设一个没有期限限制的特别版权制度保护民间文学艺术母型，以满足民间文学艺术来源群体长期对代表自身文化和身份的传统文化的控制权就具有合理性和正当性。权利主体构建是民间文学艺术知识产权保护的最大难点。民间文学艺术总体上讲是一种集体创造物，其权利主体是民间文学艺术来源群体。通过引进并适度改造民事代理中的法定代理制度是解决民间文学艺术来源群体民事行为能力欠缺的一种理想方案。国家版权行政管理部门或文化行政部门可以作为代表民间文学艺术来源群体行使和管理特殊版权的代理机构。不过，法定代理制度仅是解决民间文学艺术权利主体行为能力欠缺的过渡方案，扶助民间文学艺术来源群体建立有效的组织管理系统，使其具备完全民事行为能力，从而自己行使权利或通过信托方式委托民间文学艺术权利的集体管理机构代为行使权利，才是最终解决办法。民间文学艺术的创造和传承离不开传承人的作用，传承人对其特定民间文学艺术子型也享有相应的权利。这些权利应视具体情况，部分在民间文学艺术的特别版权立法中规定，多数应通过现行的普通版权法和其他知识产权法进行保护。对民间文学艺术母型的保护应实行弱保护原则，应充分考虑民间文学艺术作为传统文化遗产对于文化交流和发展的重要性。因而在对民间文学艺术特殊版权保护的制度设计中，不仅其权利内容没有普通版权那样丰富，如财产性权利只限于控制商业性使用民间文学艺术的行为，而且还受到更多的合理使用和法定许可的限制。 第五章为“民间文学艺术的地理标志保护”。民间文学艺术与地理标志的内在契合性，决定了现行地理标志制度可以对民间文学艺术的保护发挥重要作用。从文化视角考察，地理标志是自然因素与人文因素共同作用的产物，有着深厚的历史和文化底蕴，因而地理标志在传承历史文化方面有特殊的作用，已经被看成是一种文化现象。部分地理标志还表达了特定的民间文学艺术信息，如云南丽江的地理名称不仅使人联想到多姿多彩的自然景观，更使人联想到纳西鼓乐、东巴乐舞、白沙壁画、具有浓郁民族风情的古朴建筑风格、以东巴象形文和东巴画为内容的民间工艺美术品等传统民族民间文学艺术。从经济和市场的角度分析，民间文学艺术具有强烈的地域性特征和民族特色，和地理标志一样也是特定地理环境和人文因素共同作用的产物。民间文学艺术的特定表达，特别是浸润厚重文化底蕴的民族歌舞和民间手工艺品不仅是一种文化现象，也是一种可以产生市场吸引力和竞争力的经济资源，能使当地的地理名称成为地理标志。在旅游开发中合理利用民间文学艺术资源，开发具有鲜明地方特色、民族特色和文化特色的旅游产品和服务项目，并将有关民间文学艺术特定地域的地理名称实施地理标志保护，不仅可以促进地方经济的发展，而且对民间文学艺术的传承和弘扬也具有支持和补充作用。然而，民间文学艺术毕竟属于文化范畴，与经济范畴的地理标志在价值理念、性格特征、传播规律等方面存在着内在冲突。因而地理标志对民间文学艺术的保护也有明显的缺陷，必须和其他知识产权制度配合才能有效发挥知识产权对民间文学艺术的保护作用。民间文学艺术产品与服务项目的特殊性，并不意味着需要在现行地理标志制度之外单独构建一种特别的地理标志制度。通过现行商标法中的集体商标和证明商标制度，足以有效发挥地理标志保护民间文学艺术的作用。 第六章为“民间文学艺术的反不正当竞争保护”。张扬反不正当竞争法大旗，捍卫商业伦理，为民间文学艺术提供了一种广泛而有效的防御性和补充性知识产权保护措施。在西方发达国家不主张创设新型知识产权保护民间文学艺术的情形下，运用传统知识产权以及反不正当竞争武器保护民间文学艺术受到有关国家和国际组织的高度重视。反不正当竞争法以诚实信用原则和商业道德为理论基石，不仅使民间文学艺术保护需求背后站立了更高大的道德身影，使民间文学艺术的知识产权保护获得更广泛的道义支持，而且使不正当利用民间文学艺术行为的评判具有了更具灵活性和生命力的标准，能在一定程度上满足即使是没有颁布民间文学艺术保护特别法的国家保护民间文学艺术的需要。我国反不正当竞争法中对禁止虚假宣传行为、禁止仿冒知名商业标志行为以及禁止侵犯他人商业秘密行为等规定，都可以作为保护民间文学艺术的直接法律依据。  

Folklore, which evolved from the remote antiquity, bears the weight of reflecting the human history. If a sort of culture type has a longer history, which has been developed from an independent and close environment, its national characteristic is more brilliant. From the view of cultural gene, its value is greater, too. Folklore, which snowballed absorbs the world view and values of creators and inheritors from different eras, classes, regions and cultural qualities, embodies the special culture shape and individuality accumulated within the psychological structure of human being, and constitutes the source of the national affinity and the basis of national self-identity. Folklore, originating from different groups, is not only the important contents of the national traditional culture, but also the hardcore of the intangible cultural heritage. We can not really understand the connotation and significance of the unitary human culture, unless we arouse the cultural memory contained in folklore which has been gradually neglected or forgotten by people as the era changes and reforms. In the context of globalization, the dual extrusions coming from the market exploitation pursuing the utmost benefit and the West post-modem colonial culture with arrogant and prejudice, result in the disappearing or vanishing of folklore. The development of cultural nationalism, the maintenance of cultural diversity, the prosperity of the third era human rights theory and the expansion of intellectual property, inspire more and more movements aiming to protect intangible cultural heritage. Protecting and defending folklore, which is the spirit home of human being, is a widely resonant topic in the context of globalization. As an organic segment of the movements aiming to protect intangible cultural heritage, the intellectual property protection for folklore has begun in the middle of twentieth century all over the world. However, the intellectual property protection for folklore is such a mystical and complicated topic for discussion, and there are numerous discrepancies in the legitimacy, protected mode and the specific system design, that the folklore protection has not obtained substantial progress in the international treaties and the national legislations of the developed countries and even some primary developing countries. This dissertation, by researching the intellectual property protection for folklore thoroughly and systematically, provides a comparatively mature theoretical guidance to establish the intellectual property protection system for folklore, and the pygmy effort for China's intellectual property and intangible cultural heritage legal system construction. Although it involves the construction of specific system, the dissertation focuses on the significant theoretical issues and framework design of the intellectual property protection for folklore. The dissertation, calculated 290, 000 words, consists of six chapters besides preface and conclusion. The former three chapters focus on the basic theoretical issues and legislation status quo of folklore, while the latter three chapters probe into the intellectual property protection system for folklore including copyright, geographical indications and unfair competition system. Chapter One, by retrospect and analysis, makes an introduction to folklore, and reveals the connotation and extension of folklore conception, which is the logical starting point to study folklore and carry out the legal protection. In this chapter, on the basis of historical analyzing the origin of folklore and its transformation progress in China, and emphasizing on the definition and characteristic of folklore, the author concludes that folklore is the traditional literature and art creation, which is created by social groups or individual in special region, and expresses the very characteristic and cultural heritage elements of the groups. Folklore, which is transmitted from one generation to another, and never stops developing, is a peculiar unity concurrently possessing numerous contradictories, such as the group creation and individual transmission, traditional stability and era variation, information regionality and culture expansion, tangibility and intangibility. WIPO classifies folklore into diction expression, music expression, action expression and substance expression. No matter what kind of expression, folklore has some basic models or patterns called the folklore mother models, which reflect the cultural characteristic and heritage elements of the specific group. Folklore mother model is not an abstract concept, but has idiographic objects, including the script in folk story, the paper-cut pattern, the specimen of folk painting, the basic action and melody of folk dancing, the intonation and tune of folk song and the sculpt style and artistry knack of the folk craftwork. The reappearance, imitation, performance, compilation and deduction of folklore mother model form the folklore son model. The son model is the modem expression of the mother model, while the latter is the traditional culture shape concealed behind the son model. Moreover, the son model is unceasingly innovating, transforming, enriching and developing the mother model. This classification is a new attempt which helps to take pertinent measures of intellectual property protection. The intellectual property protection of folklore mother model is a nodus and focal point of this dissertation. In this chapter, by discussing the cultural, economical and political values of folklore and its existing meaning, the author points out the significance and necessity of legal protection for folklore. Chapter Two studies the justice of intellectual property protection for folklore. Different subjects, such as the philosophy of jurisprudence and culture study, provide a method to judge whether the intellectual property protection for folklore is reasonable or not. These explanations, having advantages and disadvantages and being intersected and associated, jointly constitute the basis of the justice to protect folklore by intellectual property system. Locke's laboring property theory considers that every one has the ownership of oneself, including one's ideology and wisdom. Labor endows people with the original qualification of possessing property, and almost the source of all values. Therefore, folklore as an intellectual creativity production, which is senior than simple physical labor, should belong to its creator. Personality theory suggests that intellectual production belong to the creator because it contains the creator's free will, spirit and personality, which are the nature of human being and can not be abandoned or transferred. According to personality theory, specific group or individual should have legal control including economic rights and moral rights on folklore, which expresses their personality, identity and free will of living. The existing intellectual property system results in an extremely unfair or injustice benefit distribution mechanism that the folklore creator obtains little or none benefit. The distribution justice and social justice in the justice theory, separately emphasize the equity and opportunity exploitation of the weaker group in benefit distribution, which provide another important theoretical basis for protecting folklore and reconstruction the modern intellectual property system. Recently, human rights and folklore protection have become hot topics in the international society. People are concerned no only the indigenous or minority nations, or developing countries begin to arouse the human fights consciousness and use it to safeguard their interest, but also the human rights, especially the self-determination and developing rights, provide a refreshing moral power and novel protecting view for intellectual property protection of folklore and introduce a new value for intellectual property system. The maintenance of cultural diversity, which has the utmost significance considering the factors of cultural transmission and evolution, is a systematic project, requiring the whole society striving together and colligating different measures. The maintenance of cultural diversity provides an intellectual property protection for folklore, and is bound to promote the formation and development of various culture, diversified knowledge system and multi-selective value system. Chapter Three introduces the legislation and practice of the intellectual property protection for folklore. WIPO, UNESCO, UCOSOC, AIPO and other international organizations have taken a quite positive attitude towards folklore protection, made effort to formulate a number of treaties, demonstrational acts, proposals and manifestoes, and convened a series of international or regional conferences. Although demonstrational acts, proposals, manifestoes and other meeting documents do not belong to international treaties and have no legal effect, they reflect the positive gesture of related international organizations on the folklore protection and delegate the unanimity of most countries and international intellectual property field. To some extent, they lead the developing direction of folklore protection and greatly influence the national legislation of folklore in some countries, especially the developing countries. When international organizations and some developing countries begin to pay attention to folklore, they usually use copyright to protect it. However, with more understanding of folklore and more countries joining into the discussion of folklore protection, the boundary of folklore protection is broadening. Neighboring right, sui generis system, trademark right, patent right and unfair competition system can all be seemed as the possible ways to protect folklore. These ways have their advantages and disadvantages. For example, copyright and sui generis system are the direct and positive ways, because folklore original groups can benefit straightly, neighboring right, trademark right (especially geographical indications), patent right and unfair competition protection are usually indirect ways, because the benefit objects are folklore inheritors and indigenous artists, while folklore original groups do not always benefit straightly. The indirect ways, although they have limitation that they only adapt to marketable folklore, can be accepted by more countries even developed countries, because they do not need to reform the existing intellectual property system and have a widespread basis of international co-operation. Chapter Four sets forth that special copyright is the way of direct protection. Although many intellectual property rights can exert particular function in folklore protection, the copyright system which has been reformed appropriately, is a comparative reasonable choice to provide a direct protection for folklore original groups. The reason is that copyright protection of folklore has definite legal basis, moreover, copyright law can conquer or eliminate the barriers of folklore protection, such as the originality, fixity, certainty of the author's identity, individualism civil right and limited protection period. The abundant contents of copyright including moral rights and economic rights, cater for the requirement and protection target of folklore original groups. If copyright protection period may be continuously extended based on the national policy, the creation of a special copyright system without time limit to protect folklore mother model possesses the rationality and justice, which satisfies the folklore original groups' desire to control traditional culture on behalf of their culture and identity. The construction of right subject is the utmost nodus in intellectual property protection for folklore. Generally speaking, folklore is a collective creation, whose subject is the folklore original groups. It is an ideal project to resolve folklore original groups' deficiency in capacity for civil conduct by introducing and appropriately reconstructing the legal agent in civil agent system. The national copyright and culture administration departments may become the agent institutions on behalf of folklore original groups to exercise and manage the special copyright. However, legal agent system is merely a transitional project, the ultimate settlement is to help folklore original groups to build an effective management system and obtain complete capacity for civil conduct until they can exert their right by themselves or entrust a collective management organization in a trust. The creation and transmission of folklore can not be lack of the disseminators, so they should have corresponding rights of the specific folklore son models. These rights ought to stipulate separately in the special copyright legislation according to different circumstances, while most of them should be protected by the existing copyright law and other intellectual property. Considering the importance of folklore in the cultural communication, the protection of folklore mother model ought not be too strict, so that the contents of the special copyright system are not as plentiful as the traditional copyright, for example economic rights are limited in the conducts of controlling the commercial use of folklore, and the restrictions from fair use or legal permission are more. Chapter Five discusses the geographical indications protection of folklore. Folklore inherently corresponds to geographical indications. Therefore the existing geographical indications system could exert important function to protect folklore. From the cultural point of view, geographical indications, as the result of natural factor and humanism effecting together, have profound historical and cultural base, and been recognized as cultural phenomenon for the special function in history and culture transmission. Some geographical indications express specific folklore information, for example, the place name of Lijiang in Yunnan province associates the colorful natural scenery and the traditional folklore, including Naxi tambour, Dongba dance, Baisha fresco, simple and unsophisticated architecture and Dongba folk handicraft. Analysis on economy and market, folklore possesses strong regional and national characters and is the same as geographical indications, being the result of natural factor and humanism effecting together. The specific expression of folklore, especially the folk singing and dancing and folk handicraft containing massive culture background, is not merely a culture phenomenon, but an economic resource which can produce marketable attraction and competition, and make the local place name become geographical indications. During the tourism development, reasonable use of folklore resources, and exploitation of tour products and service items with bright local color and national or cultural characteristic, will promote the progress of local economy as well as the transmission of folklore. After all, as belong to cultural category, folklore has inherent conflict with geographical indications in value idea, character and transmission rules. Since there is obvious defect using the geographical indications separately to protect folklore, it must harmony with other intellectual property systems. The particularity of folklore product and service item does not presume that a sui generis system is needed outside the existing geographical indications system, for collective trademark and certification trademark in the existing trademark law are sufficient to protect the folklore. In the last chapter, the author analyzes the unfair competition protection for folklore, which provides a widely effective recovery and supply for the intellectual property protection. Under the circumstances that the western developed countries do not stand for creating a new type of intellectual property to protect folklore, related countries and international organizations begin to recognize the importance of using the weapons of traditional intellectual property and unfair competition. Unfair competition law, on the theoretical basis of honesty, credit and commercial morality, not only provides an extensive moral support for folklore protection, but also makes the standard to judge unfair use of folklore more flexible and to some extent can satisfy the need of protecting folklore in certain countries without sui generis system. The prohibiting prescriptions of unfair competition law in China, such as false advertisement, famous trademarks counterfeit and commercial secrets infringement and so on, provide a direct legal basis for folklore protection.


【发表年期】2007年06期 【网络出版投稿人】西南政法大学 【DOI】CNKI:CDMD:1.2007.145467 攻读期成果