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Lee, Chi-shing, and 李志誠. "A study of the thought of Wu Leichuan (1870-1944)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31950875.
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Lee, Chi-shing. "A study of the thought of Wu Leichuan (1870-1944) Wu Leichuan si xiang yan jiu /." Click to view the E-thesis via HKUTO, 1995. http://sunzi.lib.hku.hk/hkuto/record/B31950875.
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Lei, Xiao-Xiao. "Forgiveness in Confucianism and Christianity." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Wei, Lan. "Ideological conflicts and integration in building a Chinese New Village : Confucianism, communism and neoliberalisation." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12815/.
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The Building a Chinese Socialist New Village Programme that intends to narrow the rural-urban gap, improve the rural living conditions and develop the economy of rural China, has been conducted throughout the country since 2006. This thesis is a study of the new rural landscape in a model of ‘New Village’ in south of China. In this thesis, I set out to answer two key questions: first, how was the ‘New Village’ built up, from blueprint to funding, project execution and so forth? Second, how does the New Village ‘afford’ (in Gibson’s sense) local life and how do the local people adapt into the New Village? I conducted twelve-months ethnographical fieldwork in Baikou New Village, one of the earliest models of the New Village programme, and found that the conflicts and integration between the three dominant concepts – Confucianism, communism and neoliberalism – provide the key framework in understanding the two questions. Under the framework, the landscape of Baikou New Village will be explained from both the micro view and macro view and embedded in the cultural, historical, economic and political contexts, which may contribute to a comprehensive understanding of the Chinese New Village programme.
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Dominik, Carl James. "Confucianism in Europe: 1550-1780." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/475.
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Yao, Xinzhong. "Jen and Agape : a comparative study." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683153.
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Hui, Yuk-lun, and 許玉麟. "Chen Duxiu's (1879-1942) view of christianity in the May Fourth Period." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1991. http://hub.hku.hk/bib/B31949915.
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Carpenter, John Berry. "Sages and profits Christian-Confucian harmony in the creation of prosperity /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Oliver, Stephen P. "The moral visions of the Epistle of James and Zhongyong." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Hui, Yuk-lun. "Chen Duxiu's (1879-1942) view of christianity in the May Fourth Period Wu si qi jian Chen Duxiu (yi ba qi jiu zhi yi jiu si er) dui Jidu jiao de kan fa/." Click to view the E-thesis via HKUTO, 1991. http://sunzi.lib.hku.hk/hkuto/record/B31949915.
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Mak, Beng-Kuan. "A study of Wu Yao-Tsung's change of attitude towards communism." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Cai, Deborah Annette Horness. "Analysis of writings in English regarding the church of the Three Self Patriotic Movement and the house church in the People's Republic of China." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Lin, Ai. "Mencius of Confucianism and Jonathan Edwards of Protestant Christianity: Intellectuals' Self-Awareness and the People's Self-Understandings." Thesis, Boston College, 2013. http://hdl.handle.net/2345/3158.
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Thesis advisor: Dennis HaleThesis advisor: Gerald Easter
Intellectuals' different self-understandings contribute to their development of different views on the people in society. And such different attitudes remarkably affect their ways of engaging their people in the specific cultural contexts. In the process of interactions, people's characters were established in their specific environments. Admittedly, intellectuals acted as intermediary between the core values/beliefs and the people. Fundamentally and ultimately it is our conceptions of God and our thinking of messages from Heaven that determines not only intellectual's self-awareness and their views on the people, but also people's actual self-understanding. I am trying to demonstrate that those lacking of sense of self-understanding were so tough to develop public awareness and take initiatives in civic participation, just like people in traditional Confucian society in ancient China. People of colonial New England were directed to cultivate their personal relationships with God and so also their sense of the self, which is compact with their active civic society
Thesis (MA) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Yu, Kwok-hung. "To save the nation a study of Wu Yao-tsung's (1983-1979) ideas of reform = Shi dai de hui ying : Wu Yaozong de jiu guo guan /." Click to view the E-thesis via HKUTO, 1997. http://sunzi.lib.hku.hk/hkuto/record/B31951594.
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Yu, Kwok-hung, and 庾國雄. "To save the nation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951594.
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Wong, Yee-Shing. "The responses of Chinese Christians to Mencius' hsing-shang-lun (the theory of the goodness of human nature) /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Chen, Da-Peng. "A historical, comparative and critical study of Confucius' theory of jen (love) towards an understanding of Christian agape-love as a fulfillment and regeneration of Confucian jen-love /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Thesis (M.C.S.)--Regent College, 1993.Includes abstract and vita. Includes bibliographical references (leaves 151-158). Includes Glossary of Chinese characters and bibliography of Chinese references.
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Warner, Trevor Robert Hugh. "An assessment of the impact of foreign missions on the Russian Federation and the existing Russian church since the fall of communism." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Tran, Daniel Dao. "Basic biblical teachings in the context of three major religious worldviews in Viet Nam." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Chi, Alexander I. "A presuppositional critique of Wang Yang-Ming's philosophy of liang-chi." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Wong, Enoch Yee-Nok. "Communicating with the Neo-Confucianists a study of t̲'̲i̲e̲n̲-̲j̲e̲n̲-̲h̲e̲-̲i̲ (heaven and man identification) /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Sheldon, Holly Anne. "The problem of evil in the Zhou Dynasty." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Cheng, Yung-Hsin. "Discussion about the spiritual growth of the oversea mainland Chinese church believers under the influence of Communism." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Goh, Seng Fong. "Effects of cultural nuances on witnessing strategies among the English-speaking Chinese adults in Singapore." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Lincoln, Daniel Ross. "They gave a voice how the East German church helped bring about reunification of Germany /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Manetti, Christina. "Sign of the times : the Znak circle and Catholic intellectual engagement in Communist Poland, 1945-1976 /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/10330.
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Lee, Hwain Chang. "Confucius, Christ and co-partnership competing liturgies for the soul of Korean American women /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Simitopol, Anca Eliza. "Ideas of Community in the Thought of Pierre Leroux and of Feodor Dostoevsky: Agape, Philia and Eros." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23280.
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In this thesis I compare Pierre Leroux, a French utopian socialist (1797 – 1871), with Feodor Dostoevsky, the well-known Orthodox Russian novelist (1821 – 1881). I argue that both authors reacted against what they considered to be the dissolution of the social order, brought about by the increasing nineteenth-century bourgeois individualism. On the other hand, they reacted as well against the opposite phenomenon, the idea of a universal socialist state, which was, in fact, according to them, the outcome of bourgeois individualism. My purpose is to bring close and to compare Leroux’s republican socialism with Dostoevsky’s Christian socialism, and to explore to what extent the two authors give similar answers to a common problem. In order to better explain their thought, I divide my thesis into three chapters. The first analyzes and compares Leroux’s and Dostoevsky’s critiques of individualism. If Leroux reaches the conclusion that the ultimate expression of individualism is Malthusianism, Dostoevsky argues that individualism ends in nihilism. The second chapter analyzes the type of socialism against which Leroux and Dostoevsky reacted, as well as the critiques of the two authors. I argue here that Saint-Simonian socialism – the main object of Leroux’s critique – and the socialism of the Grand Inquisitor – a Dostoevskyan character – are the expression of a certain utopian thought which considers the requirement for freedom incompatible with the requirement for unity. In the last chapter, I analyze the ideas of community of Leroux and of Dostoevsky, which are centered on philia, in the case of the former, and on agape, in the case of the latter. Philia and respectively agape are the expression of organic social relations, through which the two requirements, of freedom and unity, are made compatible, and which create unity in multiplicity. Their ideas of community appear as active utopias, grounded on the life of relation in a spontaneous, organic community.
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Santos, José Miguel Duarte Leite Pinto dos. "A study in cross-cultural transmission of natural philosophy: the Kenkon Bensetsu." Doctoral thesis, Faculdade de Ciências Sociais e Humanas, Universidade Nova de Lisboa, 2012. http://hdl.handle.net/10362/7468.
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Dissertação apresentada para cumprimento dos requisitos necessários à obtenção do
grau de Doutor em História dos Descobrimentos e da Expansão PortuguesaThis work shows that the transmission of European natural philosophy by Christian missionaries in Japan during the sixteenth and seventeenth centuries was made in a systematic way, even if at an elementary level. The Kenkon Bensetsu is used as main evidence of this. This text was introduced into Japan by Antonio Rubino, on the orders of Inoue Masashige it was translated by Sawano Chuan, at the request of Kainosho Masanobu it was transliterated by Nishi Kichibei and Mukai Gensho, and this last one also wrote a commentary on its theories from a neo-Confucian perspective. The historical setting and the process that led to the production of the Kenkon Bensetsu are described. From this it is established that the Japanese of all walks of life were curious about the causes of natural phenomena; that the missionaries had the ability to provide those explanations, drawing from the pool of theories provided by sixteenth century Aristotelian natural philosophy, adjusted to the interests and talents of their audience; and that the Japanese authorities considered that these theories were important in some way and thus took the necessary steps to ensure that that they would not be consigned into oblivion as a consequence of their efforts to stamp out Christianity. The text is integrally translated following explicit criteria, therefore opening the way to further exploration by many researchers. Some of its most striking characteristics concerning content and style are analysed.
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Chien, Joseph Yao-Cheng. "Missionary enigma the return of Hong Kong to China and the prospect for Christian mission /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Jun, Dong Chan. "Hope care to couples within the Korean text." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50365.
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Thesis (MTh)--Stellenbosch University, 2005ENGLISH ABSTRACT: The purpose of this thesis is to show the relevance of an application of hope care model to the Korean couples who are in conflict and confusion by being caught in the battle between Confucianism and post-modernity regarding marital values. Korean marriages face difficulties due to the increasing intluence of post-modernity in Korean culture. The disruption of the family is the most marked consequence of post-modernity, in which an attitude and value system toward life, marriage and especially self, is changing. Even though the increasing influence of post-modernity has weakened the influence of Confucianism, Korean marriage is still influenced by the tenets of Confucianism in terms of the role and status of men and women within four main areas: 1) education at home and at school, 2) sex discrimination at the workplace 3) military service for men, 4) the revival of cultural heritages as part of the rise of nationalism in response to globalization. It is said that the church has to take initiative to prevent Korean marriages from collapsing. However, the teaching around marriage in Korean churches seems to be mingled with Confucian precepts. This raises doubt about the capacity of Korean churches to contribute positively to the strengthening of marriage relationships. Marriage counselling in Korean conservative churches is being practiced within the framework of a reductionist view on biblical counselling. This is not sufficient in a post-modern Korea by the reason that this approach has the danger of ascribing all human problems to personal sins, thereby encouraging a one-sided God-concept in which God is only concerned with sins and righteousness and has no compassion for human beings in their suffering. When marriage is troubled, this God-image can lead the couple to severe guilt feelings rather than to the hope which can improve their marriage and enhance their mutual respect. Hope care, based on appropriate God-images and a constructive self-image arising out of God's faithfulness and our new being in Christ, could help couples to achieve a constructive attitude to life, to various crises, to self and to their partners. Since hope care model includes the sacramental concept of marriage, the concept of the grace and love of God and the concept of 'mutual submission,' it could be expected to adequately deal with the fundamental Confucian values (male's dominance, female's submissiveness and hierarchy), thus contributing to the attainment of the three key goals in the Korean marriage, such as equality, marital friendship and a closer marital bond. As a result, hope could then ensure a more healthy stance in order to help couples to grow in marriage relationships.
AFRIKAANSE OPSOMMING: Die tesis wil krities die noutetiese model. vir hwweliksberading binne die Koreananse kultuur evalueer en dit ver gelyk met 'n hoopmodel wat op groei fokus. Vir die doel word 'n analise gemaak van die invloed van confusianisme en postmodernisme op egpaarkommunikasie in Korea. Koreaanse huwelike is deesdae onder groot druk as gevolg van die invloed wat postmodernisme op die Koreaanse kultuur het. Die ontwrigting van die familie is een van die grootste oorsake van postmodernisme, waann die houding en waardesisteme teenoor die lewe, huwelik en veral die self-konsep besig is om te verander. Hoewel die groter invloed van postmodernisme die invloed van Confusianisme verswak het, word Koreaanse huwelike nogsteeds deurslaggewend deur die leerstellings van Confusianime beinvloed. Dit beinvloed veral die rol en status van mans en vroue binne die volgende vier hoofareas 1) Opvoeding by die huis en skool 2) Seksuele diskrirninasie by die werkplek 3) Militere diens vir mans 4) Die herlewing van kultuur erfenis as deel van nasionalisme in antwoord op globalisasie. Huweliksberading 111 baie Koreaanse gemeentes word deur die noutetiese beradingsmodel bepaal. So 'n beradering is ontoepaslik in 'n postmoderne Korea, omdat dit die gevaar inhou dat aile probleme toegeskryf word aan persoonlike sondes. Die gevaar bestaan dus dat 'n eensydige Godskonsep ontwikkel, waarin God slegs met sonde en oordeel in verband gebring word en Ole met patos en empatie nie. Wanneer daar huweliksprobleme is, kan derglike Godsvoorstellinge lei tot skuldgevoelens eerder as hoop. 'n Hoopmodel maak gebruik van 'n sakramentele paradigma in huweliksterapie. Dit sluit and by die voorstelling van God as Verbondspartner en is gerig op groei en konstruktiewe verandering.
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Zhong, Xinzi. "A reconstruction of Zhū Xī's religious philosophy inspired by Leibniz: the natural theology of heaven." HKBU Institutional Repository, 2014. https://repository.hkbu.edu.hk/etd_oa/112.
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This dissertation is aimed to set up a Confucian-style religious philosophy on the basis of Zhū Xī’s ideas. It seeks to articulate and highlight what has existed previously in some form in Zhū Xī’s Confucianism in a language which appears to be more precise for modern readers. Leibniz’s interpretations of Chinese philosophy and culture, as well as many resources in his own philosophy and Christian theology, serve to promote the realization of this aim. Zhū Xī’s religious philosophy in our reconstruction is a philosophy containing a theology of Heaven at its core, and this theology is certainly not a revealed one. These following issues are covered: 1) a theology of deities, 2) a metaphysics of the supreme being (Heaven), 3) an appropriate treatment of the ontology of lǐ2 and qì in relation to Heaven, and 4) a suitable interpretation of transcendence and immanence within human beings. The dissertation has three major parts. The first part is to argue that the worship of Heaven is special and superior to any reverence contained in the “polytheism” (which is finally philosophized by Zhū Xī as the reverence towards manifold pneuma) revealed in the Confucian sacrificial system. At the same time, it explores how the faith in various spirits or deities can be consistent with a belief in Heaven. The second part shows that it is fundamental to see Zhū Xī’s Heaven as a substance, so that one is able to attribute to it qualities and properties, even before there is any decision about whether or not to regard Heaven as a person. Among Heaven’s qualities, we choose its work (gōng) and virtuousness (dé) as its most prominent features to expound. In the light of Heaven’s virtuousness, a theodicy of Heaven is constructed. The third part is devoted to a discussion of the nature of human beings as well as of our fellows in the natural world, especially in relation to Heaven. Zhū Xī offers two perspectives for understanding humanness: one by studying the nature of xīn (“heart-mind”), and the other, the composite nature of hún-pò (or guǐ-shén, “souls”). We choose to plunge into the latter perspective, something comparable with Leibniz’s theories of soul. In the concluding chapter major features or facets of this reconstruction of Zhū Xī’s religious philosophy and its relevance to modern times are stated in a concise and relatively bold way.
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Tapley, Lauren L. Hankins Barry. "Soviet religion policy through religious dissidents from Leonid Brezhnev to Mikhail Gorbachev a comparative study of Aida Skripnikova and Valeri Barinov /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5312.
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Zhao, Yanxia. "On the ethical relationship of father and son : a comparative study of Xunzi and Paul." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683328.
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Heilbron, Hirschel Lothar. "Christians and religious diversity? : a theological evaluation of the meaning of an ethic of embrace in a context of religious diversity." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19920.
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Thesis (DTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: Due to the consciousness of religious pluralism and the need for peace amongst the religious communities of the world, the researcher considered, and herewith presents, the arguments for and against each of three traditional theological models for evaluating the relation between Christianity and other religions. Although this theological debate about the truth and salvific value of non- Christian views of life is important, and although the three approaches discussed each brings out important aspects that have to be considered in this debate, they were found to be limited in an important respect, namely, that they do not suggest practical strategic solutions for how Christians should relate to people who hold beliefs that differ from their own. With reference to the notion of an “ethic of embrace,” drawing on a number of New Testament texts as interpreted by theologians like Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, and Robert H. Stein, to name but a few, a strong case could be made for the necessity of such an ethic as a guideline for how the churches should interact with those who do not share their faith. It could be concluded that each of the three theoretical models, Particularism, Inclusivism and Pluralism, needs to be reconsidered from the perspective of an ethic of embrace. The researcher therefore inquired into the extent to which each of the theoretical models can be reconciled, and can indeed support and undergird, an ethic of embrace. Since, at least at face value, Particularism seems to raise most questions in this regard, it received particular attention. It was concluded that, also when applied in the context of the Particularist model, the ethics of embrace is the missing link that can help influence religiously motivated conflicts in a positive way. This allows for a more peaceable praxis as it not only addresses religious conflict in the world, but can also enable the Particularistic model to foster peace among religions and therefore, indirectly, peace among the nations of the world. The themes of reconciliation, tolerance, forgiveness and hospitality, which are interconnected with an ethic of embrace form an important part of chapter 5, with its focus on the truth and salvific significance of Jesus Christ reflected in his life as portrayed by Biblical witnesses. It is argued that He is not only the truth, or the one who spoke about the truth and his salvific significance, which is of central importance to the Particularistic model, but was able to demonstrate its practical application through the life He lived among humans. He demonstrated practically how the neighbour can be embraced in accordance with a particular understanding of the will of God.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die potensiaal van ’n etiek van omhelsing (“embrace”) aangesien drie tradisionele modelle in die teologie van die godsdienste, naamlik Partikularisme, Inklusivisme en Pluralisme, nie voldoende is om vrede tussen die verskillende gelowe van die wêreld te bevorder nie. Argumente ten gunste van en teen elke model, sowel as hulle sterk en swak punte, word behandel om duidelik aan te toon dat nie een van die drie modelle genoegsame praktiese strategiese metodes oplewer nie. Nadenke oor die waarheidsgehalte en moontlike verlossingskrag van nie-Christelike godsdienste, en oor Christene se wyse van interaksie met mense van ander gelowe, verskaf opsigself nie die nodige vrugbare praktiese riglyne nie. Met betrekking tot die idee van ’n etiek van omhelsing, het verskeie teoloë, waaronder Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, en Robert H. Stein, om net ’n paar te noem, sterk konstruktiewe argumente ontwikkel wat die idee van ’n etiek van omhelsing ondersteun en bevorder in verband met Christene se verhouding met mense van ander gelowe. Hierdie studie argumenteer ten slotte dat die drie teologiese modelle wat ondersoek is ’n etiek moet heroorweeg van ’n verhouding van omhelsing teenoor mense van ander gelowe, indien hulle tot vrede tussen mense van verskillende gelowe wil bydra. Die navorser ondersoek ook tot watter mate die drie modelle met ’n etiek van omhelsing versoen kan word. Aangesien Partikularisme skynbaar meer vrae in hierdie verband oproep, word dit veral deurdink. Die navorser kom dan tot die gevolgtrekking dat die etiek van omhelsing, in die konteks van Partikularisme, dalk die verlore skakel is wat, ook vir die Partikulariste, geweld onder die verskillende gelowe kan teenwerk. Dit kan moontlik nie slegs vreedsame verhoudings tussen die verskillende gelowe teweegbring nie, maar ook daartoe bydra dat Partikularisme in die teologiese debat tot geloofsvrede kan bydrae. Versoening, vergifnis, gasvryheid en toleransie is temas wat in verband met ’n etiek van omhelsing ter sprake kom, en vorm belangrike aspekte van hoofstuk 5, aangesien dit nie net in abstrakte sin die waarheidsgehalte en verlossingskrag van Christus sterk beklemtoon nie, maar ook die wyse waarop dit in sy lewe, soos die Bybelse getuies dit narratief skets, in ’n praktyk van omhelsing van die medemens gestalte gevind het.
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Torres, José William Lopes. ""Revolução... uma necessidade!: a Igreja Católica e a produção do anticomunismo em Caruaru-PE, no jornal a defesa (1958-1959)." Universidade Católica de Pernambuco, 2016. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=1206.
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Esta dissertação tem como objetivo analisar aspectos da produção e divulgação nos últimos anos da década de 50, do século XX, do discurso anticomunista de matriz católica integrista na sociedade caruaruense. Veiculado através do jornal A Defesa, esse discurso, construído pelos próceres e intelectuais da Igreja local, do clero e do
laicato, buscou a manutenção da hegemonia da Igreja e a da classe à qual seus líderes sentiam-se ligados. Para essa análise, partiu-se do entendimento, baseado em Foucault, de que as relações do cotidiano são constituídas com o uso de códigos e linguagens, nos quais o jogo da dominação e dos saberes impera, com a finalidade de manter, através do discurso, as formas de dominação na sociedade. Além de Foucault, para a elaboração do presente trabalho, também foram utilizados os conceitos de Certeau a fim de compreender o cotidiano. Práticas e relações cotidianas que colaboram para a manutenção, como também a produção dos sujeitos sociais por meio de discursos e relações nos interstícios da sociedade como uma arte de fazer e ser dos sujeitos cotidianos. Aplicando esse instrumental teórico
buscou-se analisar o discurso desenvolvido pela Igreja Católica, que se utilizou da linguagem da fé e da doutrina social formulada pelo papa Leão XIII, no final do século XIX, com a encíclica Rerum Novarum, a fim de coibir o avanço do comunismo no mundo e consequentemente no Brasil, como também na cidade de Caruaru,
Pernambuco local. Pesquisou-se a metodologia utilizada pela Igreja na difusão imagético-discursiva acerca do comunismo, que não se resumiu apenas em pregações durante as missas, mas buscou alcançar a grande maioria dos caruaruenses, lançando uma guerra santa contra o comunismo, por meio do jornal A Defesa.The goal of this essay is to analize aspects of production and dissemination from the anticommunist speech of Catholic matrix in Caruaru society throuth the diocesan newspaper A Defesa, in the last years of the 50s of the twentieth century. This speech built by grandees and intellectual men from the local church both clergy and laity, it tried to maintain the churchs hegemony and mass which leaders are connected. The analyze was based on Foucault, everyday relations are established with the use of codes and languages in which there are domination and knowledge, in order to keep forms of domination in society by the talking. In addition to Foucault, it was also used the concepts of Certeau on the daily practices and relationships that contribute to the social networks, and the production of social subjects through speeches and relations of the society interstices, as an "art of doing and being. It is applying this theoretical tool, it analyzed the speech developed by the local Catholic Church which used the language of faith and the social doctrine formulated by Pope Leo XIII and developed by his successors, in order to stop the spread of communism in the city of Caruaru, Pernambuco. It was researched the methodology used by the Church in imagistic discursive dissemination about communism that was not reduced only in preaching at MISSA, but it wanted a big number of Caruaru people, it started a "holy war" against communism, through the newspaper A Defesa.
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Pali, Nathan D. "The Church of Jesus Christ of Latter-day Saints Enters Albania, 1992-1999." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2660.pdf.
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Sharper, Donna C. "Llamadas para la liberación en los salmos de Ernesto Cardenal." University of Toledo / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1481326494397004.
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Chen, Tuo-huan, and 陳拓環. "The communication between christianity and confucianism." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/83325291910733704297.
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"基督敎與儒家思想的關係: 徐松石與謝扶雅觀點的硏究." 1987. http://library.cuhk.edu.hk/record=b5887594.
Full textAbstract:
著者 吳汝林.手稿影印本.
Thesis (M.A.)--香港中文大學.
Shou gao ying yin ben.
Includes bibliographical references.
zhu zhe Wu Rulin.
Thesis (M.A.)--Xianggang Zhong wen da xue.
Chapter 第一章 --- 導論 --- p.1
Chapter 第一節 --- 本文的研究動機及研究範圍 --- p.2
Chapter 第二節 --- 本文之目的 --- p.13
Chapter 第三節 --- 本文的大綱及架構 --- p.17
Chapter 第四節 --- 寫作本文時所面對的困難（或限制）及本文所選用的資料 --- p.21
第一章的註釋 --- p.32
Chapter 第二章 --- 「基督教與儒家思想的關係」之一──徐松石的觀點 --- p.c2p.1
Chapter 第一節 --- 引言 --- p.c2p.1
Chapter 第二節 --- 徐松石的生平及其重要著作 --- p.c2p.5
Chapter 第三節 --- 基督教的要義 --- p.c2p.17
Chapter 第四節 --- 對人類文化及儒家思想的一些信念與觀察 --- p.c2p.47
Chapter 第五節 --- 基督教與儒家思想的關係 --- p.c2p.57
Chapter 第六節 --- 小結 --- p.c2p.116
第二章的註釋 --- p.c2p.122
Chapter 第三章 --- 「基督教與儒家思想的關係之二──謝扶雅的觀點 --- p.c3p.1
Chapter 第一節 --- 引言 --- p.c3p.1
Chapter 第二節 --- 謝扶雅的生平及其重要著作 --- p.c3p.6
Chapter 第三節 --- 基督教的要義 --- p.c3p.13
Chapter 第四節 --- 對儒家思想的信念與及處理「基督教與儒家思想的關係」之因由 --- p.c3p.50
Chapter 第五節 --- 基督教與儒家思想的關係 --- p.c3P.66
Chapter 第六節 --- 小結
第三章的註釋
Chapter 第四章 --- 比較與評論 --- p.C4 P.1
Chapter 第一節 --- 徐松石、謝扶雅二氏觀點的對照比較 --- p.C4 P.1
Chapter 第二節 --- 對徐松石的觀點的評論 --- p.C4 P.14
Chapter 第三節 --- 對謝扶雅的觀點的評論 --- p.C4 P.78
第四章的註釋 --- p.C4 P.129
Chapter 第五章 --- 反省與結語 --- p.C5 P.1
第五章的註釋 --- p.C5 P.29
參考書目 --- p.B P.1
41
"Politics of the Christian policies in People's Republic of China." Chinese University of Hong Kong, 1986. http://library.cuhk.edu.hk/record=b5885669.
Full text
42
蔡振興. ""Whether everybody can become Christ ? "A discussion between Christianity and Neo-confucianism." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/28362204894928676992.
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"榷約翰的神學對基督敎與新儒家對話的意義." 1987. http://library.cuhk.edu.hk/record=b5887859.
Full textAbstract:
賴品超.複本據稿本複印.
Thesis (M.A.)--香港中文大學.
Fu ben ju gao ben fu yin.
Includes bibliographical references: leaves 221-229.
Lai Pinchao.
Thesis (M.A.)--Xianggang Zhong wen da xue.
Chapter 一 --- 導言 --- p.1-3
Chapter 二 --- 榷約翰神學的分期 --- p.4-6
Chapter 三 --- 榷約翰的早期神學
Chapter 甲 --- 懷黑德哲學的啟迪 --- p.7-15
Chapter 乙 --- 基督教的最終性 --- p.16-26
Chapter 四 --- 榷約翰神學的轉折期 --- p.27-30
Chapter 五 --- 榷約翰的後期神學 --- p.31-32
Chapter 甲 --- 從生態神學到政治神學
Chapter 1 --- 生態危機的衝擊 --- p.33-37
Chapter 2 --- 生態神學 --- p.38
Chapter (i) --- 生命觀 --- p.39-94
Chapter (ii) --- 人的角色與責任 --- p.45-50
Chapter (iii) --- 上帝觀 --- p.51-57
Chapter (iv) --- 政治的問題 --- p.57-63
Chapter 3 --- 政治神學
Chapter (i) --- 歷程神學作為政治神學 --- p.64-68
Chapter (ii) --- 末世論與上帝觀 --- p.69-72
Chapter (iii) --- 政治神學方法論 --- p.73-78
Chapter 乙 --- 宗教對話
Chapter 1 --- 基督論
Chapter (i) --- 道的基督論 --- p.79-82
Chapter (ii) --- 基督的影响力 --- p.83-87
Chapter (iii) --- 基督的位格 --- p.88-999
Chapter 2 --- 宗教對話的埋論
Chapter (i) --- 基督為中心 --- p.100-104
Chapter (ii) --- 互相轉化為目的 --- p.105-111
Chapter 3 --- 小結 --- p.112-118
Chapter 六 --- 對基督教與新儒家對話的意義 --- p.119
Chapter 甲 --- 對話的橋樑──懷黑德哲學
Chapter 1 --- 需要性 --- p.120-121
Chapter 2 --- 可行性 --- p.121-124
Chapter 3 --- 優點 --- p.124-129
Chapter 乙 --- 對話的態度與目的
Chapter 1 --- 否定爭論誰更優越 --- p.130-131
Chapter (i) --- 各宗教的共同歸宿 --- p.131-133
Chapter (ii) --- 圓教 --- p.133-157
Chapter 2 --- 以相互的創造地轉化為目的
Chapter (i) --- 新儒家的態度 --- p.138-146
Chapter (ii) --- 基督教的態度 --- p.147-153
Chapter 3 --- 平等對話不分主客 --- p.154-159
Chapter 丙 --- 對話中的基督教的新立場 --- p.160-175
Chapter 丁 --- 對話新焦點 --- p.176-177
Chapter 1 --- 生態危機 --- p.177-181
Chapter 2 --- 婦女解放 --- p.182-184
Chapter 七 --- 結論 --- p.185-186
註釋 --- p.187-220
參考書目 --- p.211-229
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CHEN, EN-TI, and 陳恩迪. "Ethical Issues in Confucianism and Christianity: A Comparative Study of Mencius and Gospel of John." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/u635vc.
Full textAbstract:
博士中國文化大學
哲學系
105
Against the pessimist view about the “incommensurability” between Western and Chinese culture, this dissertation demonstrates the possibility of reconciliation by means of an analytical study of their main doctrines. Confucianism with the doctrine of benevolence in Mencius and Christianity with the universal love (caritas) in the Gospel of John are chosen as the most important subjects here. For this purpose, the dissertation consists of two main parts: The first part of this study reviews the main stages of the history of the Chinese reception of Christianity from Tang dynasty (Nestorianism, 635-), through the Ming dynasty with a modest success of Matteo Ricci and his Jesuit compagnons, as well as the rejection (the so-called rites controversy, 1704-1939), and deadly conflict (the Boxer Uprising, 1851-1872), as well as Chinese scholars do not understand Western culture. The second part is an attempt to show a possibility of overcoming the incommensurability between the East and the West by means of an analysis of following main doctrines: metaphysical thinking, political thinking, thinking about human nature, morals, education. Here one finds not only differences but also similarity. Our study of the most important concepts of benevolence and love demonstrates the feasibility of a commonality between these two greatest cultures of human history. This will be an important basis for the continuation of world peace.
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"以儒家思想詮釋基督敎: 徐松石思想的硏究 = Interpreting Christianity with confucianism : a study of Xu Songshi's thought." 2002. http://library.cuhk.edu.hk/record=b5891036.
Full textAbstract:
何慶昌."2002年6月"
論文 (哲學碩士)--香港中文大學, 2002.
參考文獻 (leaves 131-148)
附中英文摘要.
"2002 nian 6 yue"
He Qingchang.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (leaves 131-148)
Fu Zhong Ying wen zhai yao.
緒言 --- p.1
目錄
Chapter 第一章 --- 徐松石的生平和思想發展 --- p.5
Chapter 1.1 --- 引言 --- p.5
Chapter 1.2 --- 材料使用 --- p.6
Chapter 1.3 --- 徐松石的生平和思想發展 --- p.8
Chapter 1.3.1 --- 由肯定傳統思想到否定傳統思想 --- p.8
Chapter 1.3.2 --- 肯定西方科技文明和西方基督教 --- p.9
Chapter 1.3.3 --- 整合基督教與傳統宗教思想和民族的關係 --- p.11
Chapter 1.3.4 --- 由以上帝爲中心的取向轉以基督爲中心的取向 --- p.15
Chapter 1.4 --- 對基督教與其他宗教關係的態度轉變 --- p.17
Chapter 1.5 --- 總結 --- p.20
Chapter 第二章 --- 對過往硏究的檢視 --- p.22
Chapter 2.1 --- 寫作論文的規則 --- p.22
Chapter 2.2 --- 分述和比較的框架 --- p.23
Chapter 2.3 --- 資料的掌握與運用 --- p.24
Chapter 2.4 --- 對基督教與儒家思想的理解 --- p.26
Chapter 2.5 --- 評論的標準 --- p.28
Chapter 第三章 --- 徐松石對儒家思想的理解 --- p.29
Chapter 3.1 --- 對「孔子學說」的澄淸 --- p.30
Chapter 3.2 --- 徐松石所理解的儒家核心的思想 --- p.31
Chapter 3.2.1 --- 對「致知」的理解 --- p.32
Chapter 3.2.2 --- 對「一貫之道」的理解 --- p.33
Chapter 3.2.3 --- 對「心性之道」的理解 --- p.34
Chapter 3.3 --- 價値重估和人生定位的追求 --- p.35
Chapter 3.3.1 --- 外國文哲學者的建議 --- p.36
Chapter 3.3.2 --- 歷次論戰訴求的焦點 --- p.37
Chapter 3.3.3 --- 建議與論爭的關係 --- p.39
Chapter 3.4 --- 徐松石所理解的孔子學說與當時思潮和社會的關係 --- p.40
Chapter 3.4.1 --- 「致知」 --- p.40
Chapter 3.4.2 --- 「一貫之道」 --- p.42
Chapter 3.4.3 --- 「心性之道」 --- p.42
Chapter 3.4.4 --- 與社會的關係 --- p.44
Chapter 3.4.5 --- 小結 --- p.47
Chapter 3.5 --- 儒家思想之長短 --- p.48
Chapter 3.5.1 --- 佛教與中國儒家思想的關係 --- p.48
Chapter 3.5.2 --- 佛教思想的特點 --- p.49
Chapter 3.5.3 --- 儒家思想的優勝 --- p.51
Chapter 3.5.4 --- 儒家思想的限制 --- p.54
Chapter 3.6. --- 總結 --- p.57
Chapter 第四章 --- 徐松石對基督教思想的理解 --- p.62
Chapter 4.1 --- 徐松石所理解的基督教核心思想 --- p.63
Chapter 4.1.1 --- 宗教科層 --- p.63
Chapter 4.1.2 --- 三位一體的上帝 --- p.64
Chapter 4.1.3 --- 拯救觀念 --- p.64
Chapter 4.1.4 --- 包容與成全 --- p.65
Chapter 4.1.5 --- 對聖經的理解 --- p.66
Chapter 4.2 --- 尋索宗教的意義與價値 --- p.66
Chapter 4.2.1 --- 中國知識分子對宗教態度的轉變 --- p.66
Chapter 4-2.2 --- 基督教本色化的訴求 --- p.68
Chapter 4.2.3 --- 耶與儒佛二教互相攻擊 --- p.70
Chapter 4.3 --- 徐松石提出具有本土特色的基督教 --- p.74
Chapter 4.3.1 --- 以上帝爲中心的宗教 --- p.75
Chapter 4.3.2 --- 以基督爲首融通各教的宗教 --- p.78
Chapter 4.3.3 --- 以聖靈啓迪爲中心的宗教 --- p.82
Chapter 4.3.4 --- 以三一上帝爲中心聯結中土各教的宗教 --- p.86
Chapter 4.4 --- 總結 --- p.91
Chapter 第五章 --- 徐松石對宗教性使命的實踐 --- p.100
Chapter 5.1 --- 宗教人生觀 --- p.100
Chapter 5.1.1 --- 中國基督教知識分子的分析 --- p.101
Chapter 5.1.2 --- 徐松石對中國人生觀的詮釋 --- p.102
Chapter 5.1.3 --- 小結 --- p.104
Chapter 5.2 --- 祭祖 --- p.104
Chapter 5.2.1 --- 傳教士對祭祖的理解 --- p.105
Chapter 5.2.2 --- 徐松石對祭祀祖先的分析 --- p.101
Chapter 5.2.3 --- 小結 --- p.109
Chapter 5.3 --- 政教關係 --- p.109
Chapter 5.3.1 --- 中國基督教知識分子對政教關係的理解 --- p.110
Chapter 5.3.2 --- 徐松石政教關係的詮釋 --- p.111
Chapter 5.3.3 --- 小結 --- p.113
Chapter 5.4 --- 民族的使命 --- p.114
Chapter 5.4.1 --- 中國基督教知識分子對民族處境的理解 --- p.114
Chapter 5.4.2 --- 徐松石對民族在困境時的使命的詮釋 --- p.115
Chapter 5.4.3 --- 小結 --- p.117
Chapter 5.5 --- 總結 --- p.118
Chapter 第六章 --- 總結 --- p.120
Chapter 6.1 --- 建立本土神學的需要 --- p.120
Chapter 6.2 --- 「漢語神學」的參考 --- p.122
Chapter 6.3 --- 意義與應用 --- p.125
Chapter 6.4 --- 總評 --- p.127
參考書目（依時間先後次序） --- p.131
46
"假想敌还是真正的敌人?: 天主教会在中国与中共的宗教控制 = Real or misperceived opposites? : the Catholic Church and the Chinese Communist Party's religious control." 2014. http://library.cuhk.edu.hk/record=b6116205.
Full textAbstract:
本文通过比较的视角来探索中共政权对中国天主教会包括官方与地下教会的特殊控制及其原因。自中共建国后，对比与其同宗同源，同为近代外来宗教的基督新教，中国天主教会长期以来受到中共严厉的控制。同时，近三十年来，基督新教在中国发展迅猛，成为当代中国发展最快的宗教，而在晚清和国民党政权下，基督新教在中国的发展一直远远落后于天主教。本文试图对这两个特殊现象进行研究。对于中共的严厉控制，学界的普遍观点是将其归结为天主教会强大的外国背景和与梵蒂冈的关系； 而近三十年来基督新教在华迅猛发展的原因被认为是它改良的教义和积极的传教模式。然而，基督新教同样具有强大的外国背景，它改良的教义和传教模式自晚清起在中国并没有本质改变，为何只在中共政权下得到迅速发展？本文试图通过对比天主教与基督新教在教义与组织结构、在华传播模式与发展速度、在华对政治的参与等方面的差异，以及天主教会在中国与中共政权在意识形态与组织结构上的异同，来探索中共对天主教会的特殊对待是否存在更深层次的原因，并探讨两者之间是否存在不可调和的矛盾。
笔者认为，作为一个意识形态与组织高度合一的政权，中共害怕任何有严密统一全国性组织的宗教，不管它是否有外国背景。而作为有全国性统一严密组织的宗教组织，天主教会在中国之所以没有像"一贯道"和"法轮功"一样被中共消灭掉，是因为其与梵蒂冈的关系。作为"国际性合法宗教"，天主教得以在中国生存。与基督新教相比，天主教会在中国，作为一种保守的，不倾向于革命或改良的宗教组织，在主观上从未试图挑战政权，但是其政教合一的严密组织以及建立在儒家伦理和宗族（家族）基础上的稳定的网络结构，在客观上构成对中共政权的有力竞争与潜在威胁，因此受到中共严密控制。中共利用"自选自圣"的策略，保持天主教会在中国的分裂， 从而达到"分而治之"的目的。同时，中共保持天主教地下教会在中国有限度的存在，以维持其对中国天主教会的有效控制。
My research focuses on church-state relations in contemporary China, to explore whether or not the Catholic Church in China constitutes a threat to the Chinese Communist Party (CCP) regime. I am undertaking a comparative study of the CCP’s religious control over the Catholic and Protestant churches in mainland China through the approach of state-society relations, as well as a macroscopic view of political science with quantitative and qualitative analysis.
As they are both foreign-originated parts of Christianity, the Catholic Church has been subjected to much stricter controls from the mainland CCP since 1949 than the Protestant Churches. Furthermore, the Protestant churches have been the fastest growing religion in China in past three decades, but it had once grown relatively very slowly under late Qing and the KMT regimes, compared with the Catholicism. This research tries to explore these two strange phenomena, to study why the CCP has been so highly attentive towards the Catholic Church but has not eliminated it in mainland China.
Through expounding the differences between the Catholic Church and the Protestant churches in religious doctrines, organizational structures, propagation models, as well as development rates in China, which have been ignored by most scholars in the field, I try to interpret why the CCP has taken much tougher religious control over the Catholic Church, compared with the Protestant ones. Furthermore, I also make comparison between the Catholic Church and the CCP both of those are hierarchical organizations with highly unified ideologies, as well as different kinds of Universalism and Particularism.
In my view, the Catholic Church in China is different from Protestant churches, in that it has the tradition of "The Directives of Matteo Ricci," which expounded Christian doctrines in a Confucian way. It also comports with the traditional dependence on patriarchal clans (kinship) and obedience to secular authority found in Chinese society. It is not a social group that inclines to reform or revolution, but rather a conservative, exclusive, and highly stable one. Therefore, it has never intended to threaten or challenge the CCP’s authority. The opposition of the Catholic Church in China has been "misperceived" by the CCP.
As a regime highly unified in ideology and organization, the CCP’s state has been highly attentive toward any religion that has a nationwide, structured organization in China, whether it is of foreign or native provenance. Contrary to the common view in the field, it is argued that the Catholic Church could survive in China after 1949 -- in contrast to the "I-Kuan Tao" (Yi Guan Dao; eliminated in 1950’s), and "Falun Gong" (eliminated in recent years), because of its powerful world-wide network, its linkage with the Vatican. The CCP wants to maintain the disruption between the official and underground Catholic Churches in the Chinese mainland, to divide the Catholic Church and rule it in China.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
郝瑩.
Thesis submitted: October 2013.
Thesis (Ph.D.) Chinese University of Hong Kong, 2014.
Includes bibliographical references (leaves 219-236).
Abstracts also in English.
Hao Ying.
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"十字架下的馬克思: 基督教話語中的共產主義及中國實踐." Thesis, 2011. http://library.cuhk.edu.hk/record=b6075466.
Full textAbstract:
楊衛華.Thesis (Ph.D.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 468-475)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Yang Weihua.
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"哈茨霍恩的伦理学与儒耶对话: Hartshorne's ethics and Christian-Confucian dialogue." 2015. http://library.cuhk.edu.hk/record=b6115409.
Full textAbstract:
查尔斯·哈茨霍恩（1897-2000）是二十世纪美国哲学家、神学家，过程思想的重要代表人物。他在有神论领域贡献卓著，其新古典有神论不仅影响到神学、宗教哲学领域，还受到一些参与到儒耶对话的学者的关注和重视。哈茨霍恩不认为上帝与宇宙是截然二分的，而是肯定二者存在千丝万缕的联系。他的思想中也包含了一套与其上帝论圆融的宇宙论。哈茨霍恩的有神论和宇宙论为我们理解人的道德行动提供了诸多暗示。这使我们可以以他的有神论和宇宙论为基础，系统阐发他思想中的伦理内涵。
当前过程思想与儒家的对话多集中于本体论和宇宙论领域，系统研究哈茨霍恩的伦理思想有助于我们在伦理学这一新领域中反思过程思想与儒家思想相互间的批判、建构意义。哈茨霍恩与儒家在伦理学上的对话可集中于两个主题：第一，生态伦理是过程神学家的一个重要关注，在这个领域哈茨霍恩也有自己的独到见解。在生态伦理领域，哈茨霍恩与儒家的对话研究是可能的；哈茨霍恩也可以为儒家的生态伦理建构提供具有启发意义的资源；二者的对话还可以为生态伦理学的发展提供新的视角。第二，近年汉语学界围绕儒家伦理展开的"亲亲互隐"之争一定程度上体现了儒家"差等之爱"在现代生活中的局限。若要避免"差等之爱"的不足，哈茨霍恩可为儒家伦理提供一条值得借鉴的思路。同时，基于哈茨霍恩的思想，展开家庭伦理的论说是可能的且是有意义的。
Charles Hartshorne (1897-2000) is an American philosopher, theologian, and one of the most important representatives of process thought in the 20th century. He made enormous contributions to the discussion of theism, including particularly neoclassical theism, which not only has a great influence on the research upon the fields of theology and philosophy of religion, but also attracts the attention from some scholars who have participated in Christian-Confucian dialogue.
Hartshorne does not believe that God and nature are entirely separate. On the contrary, he claims that there are various relationships between them. Inevitably, his theism and cosmology have certain implications on how to rigorously understand the moral action. We can thus systematically elucidate the significance of his thoughts based on his theism and cosmology for ethics.
The dialogues between process thought and Confucianism by far mainly focus on ontology and cosmology. A systematic study of Hartshorne's ethics may further help us to review critically and explore constructively the ethical aspect of the dialogue between process thought and Confucianism. This dialogical study of the ethics of Hartshorne and Confucianism will primarily focus on two topics. First, Hartshorne has his own ideas on ecological ethics, which is an important branch of process theology as well as an area which a dialogical study of Hartshorne and Confucianism is feasible and called for. The present study will show that research on Hartshorne’s ethics may shed light on the construction of Confucian-ecological ethics, and the dialogue between the ethics of Hartshorne and of Confucianism may facilitate the development of ecological ethics. Second, the recent debate in Chinese academia about "father and son concealing each other" reflects to a certain extent the limitation within the "hierarchical love" of Confucian ethics in modern life. Hartshorne may provide a helpful and promising approach to avoid or overcome some of the drawbacks on the "hierarchical love" in Confucian ethics. Meanwhile, his thought may further contribute to the development of family ethics.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
王計然.
Parallel title from added title page.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 122-132).
Abstracts also in English.
Wang Jiran.
49
"中國的宗敎政策: 以基督敎為硏究案例." 1994. http://library.cuhk.edu.hk/record=b5888102.
Full textAbstract:
論文(哲學碩士)--香港中文大學硏究院政治及公共行政學部,1994.參考文獻: leaves 137-152
何榮漢.
圖表目錄 --- p.i
主要官方文件縮寫表 --- p.ii
Chapter 第一章 --- 導言 --- p.1-5
Chapter 第二章 --- 從國家與宗教的關係看中國共產黨的宗教政策 --- p.6-25
Chapter 第一節 --- 研究中共宗教政策的起點 --- p.6-11
Chapter 第二節 --- 中國共產黨與基督教的初步接觸 --- p.12-14
Chapter 第三節 --- 中共建國至文革前的宗教政策 --- p.15-17
Chapter 第四節 --- 文革期間的宗教政策 --- p.18-19
Chapter 第五節 --- 文革後的宗教政策 --- p.20-25
Chapter 第三章 --- 合法性危機下的宗教政策 --- p.26-58
Chapter 第一節 --- 八十年代的宗教政策：合法性的危機與回應 --- p.26-30
Chapter 第二節 --- 八十年代宗教政策的基礎：「十九號文件」 --- p.31-46
Chapter 第三節 --- 九十年代的宗教政策：從「宗教法」到「六號文件」 --- p.47-58
Chapter 第四章 --- 非官方意見中的基督教 --- p.59-86
Chapter 第一節 --- 引言 --- p.59-61
Chapter 第二節 --- 基督教作為一種道德取向的選擇 --- p.62-70
Chapter 第三節 --- 有關基督教與科學的關係 --- p.71-79
Chapter 第四節 --- 有關基督教對政治的影響 --- p.80-86
Chapter 第五章 --- 基督教--股社會力量的興起 --- p.87-102
Chapter 第一節 --- 關於國家與社會關係的討論 --- p.87-91
Chapter 第二節 --- 一股社會力量的興起 --- p.92-96
Chapter 第三節 --- 基督教在官方政策下的政治取向 --- p.97-102
Chapter 第六章 --- 结論 --- p.103-107
註釋
第一章 --- p.108
第二章 --- p.109-112
第三章 --- p.113-122
第四章 --- p.123-128
第五章 --- p.129-134
第六章 --- p.135-136
書目
中、英文單行本及文集 --- p.137-142
英文期刊論文 --- p.143-144
中文期刊論文及報章 --- p.145-152
50
"十九世紀中葉儒者對基督宗教之理解: 以姚瑩及魏源為中心 = Mid-19th century Confucians' understanding of Christianity : Yao Ying and Wei Yuan." 2015. http://library.cuhk.edu.hk/record=b6116512.
Full textAbstract:
本文旨在闡釋十九世紀中葉的儒者如何理解基督宗教。筆者以兩位中層官員（姚瑩與魏源）作為主要例子，說明儒者思想和信仰構成的世界觀對世俗世界和超越世界都有一套完整的理解，亦引伸出儒者「經世」的信念。本文認為儒者對基督宗教的理解與他們的世界觀有密不可分的關係，但由於理解的目的在於「經世」，他們亦會在一些情況下基於現實考慮或新資訊的出現而暫時放棄自身的觀感，並進而修正他們的世界觀。藉著相類案例的比較，本文嘗試說明十九世紀中葉的儒者並非單純以自身的信仰批判基督宗教，亦非純粹以帝國官員的立場以純粹的管治和外交原則應對異國的宗教。對他們而言，理解基督宗教的過程就是世界觀、新資訊與現實考慮三者互動的結果。This thesis attempts to explain Confucian understanding of Christianity in the mid-nineteeth century through the views of two government officials, Yau Yin and Wai Yuin, who based their beliefs on both the immanent and transcendent aspects of "Jinshi" or the philosophy of statecraft. This work asserts that the Confucian understanding of Christianity was very much tied to the officials’ perception of secular society. Further, with the increase in knowledge and information, their view of Christianity began to change. Chinese officials’ criticism of Christianity was based on a complex set of factors which included the influx of new ideas, information, government edicts, diplomatic considerations as well as their status in the imperial government. In other words, understanding of Chrisitanity in China developed and evolved with new understanding of historical realities.
Detailed summary in vernacular field only.
孔德維.
Parallel title from English abstract.
Thesis (M.Phil.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 289-341).
Abstracts in English and Chinese.
Kong Dewei.