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Dissertations / Theses on the topic 'Dian shi (yi shu)'

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Published: 4 June 2021

Last updated: 30 January 2023

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1

Wong, Man-kin. "Cong duo yuan zhu yi de guan dian kan ying de de yi yi : dui Wo'erze (Michael Walzer) zheng yi li lun de chan shi /." View abstract or full-text, 2003. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202003%20WONGM.

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Thesis (M.Phil.)--Hong Kong University of Science and Technology, 2003.
Includes bibliographical references (leaves 119-123). Also available in electronic version. Access restricted to campus users.

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2

Jian, Hanqian. "Yi bang shi shi : Xie Lingyun shi Chu ci dian gu yan jiu = A study on literary quotation of Chu Ci in the poetry of Xie Ling-yun /." click here to view the abstract and table of contents, 2002. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b17087351a.pdf.

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3

Lu, Haohan. "Cong "Shang ye dian tai ming zui feng mi" ji "Ling hui shang shi chu jiao" shi jian, kan kuang jia jing zheng yu min cui zhu yi /." click here to view the abstract and table of contents, 2005. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b19816571a.pdf.

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4

Wong, Kam-lai. "A study of primary teachers' opinions of the teachers' handbooks for Chinese language textbooks Xiao xue jiao shi dui "Zhongguo yu wen ke jiao shi yong shu" de yi jian diao cha yan jiu /." Click to view the E-thesis via HKUTO, 1998. http://sunzi.lib.hku.hk/hkuto/record/B31960522.

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5

Yi, Bin. "Lun Mudan shi ge yi shu jing shen yu Zhongguo xin shi de li shi jian gou." Shanghai : Hua dong shi fan da xue, 2007. http://anulib.anu.edu.au/anuonly/ebooks/chinese_thesis_026.pdf.

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6

Fan, Guangxin. "Yi jing shu wei zhi shu : wan Qing Hunan li xue jia de jing shi guan nian yan jiu /." View abstract or full-text, 2005. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202005%20FAN.

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7

Wang, Hao. "Dunhuang xiao shuo ji qi xu shi yi shu = Dunhuang xiaoshuo jiqi xushi yishu /." Hefei Shi : Anhui ren min chu ban she, 2005. http://www.loc.gov/catdir/toc/chi0701/2006430115.html.

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8

Wong, Chun-yin. "Narrative as "Fusion of horizons" a reappraisal of Lin Shu's translations of the Dickens novels = Xu shi yu "shi ye rong he" : chong ping Lin yi Diegengsi xiao shuo /." Click to view the E-thesis via HKUTO, 2010. http://sunzi.lib.hku.hk/hkuto/record/B43946963.

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9

Ngan, Yuen-pik. "Putonghua as a medium of instruction in teaching Chinese language Ge an yan jiu : yi Putonghua jiao shou Zhongguo yu wen ke de shi kuang diao cha /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B40040227.

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10

Lam, Tung-fei, and 林同飛. "Strategies teachers used to adapt materials of second language Chinese in the International Baccalaureate Diploma Programme : enacting international mindedness? = Guo ji wen ping yu ke ke cheng di er yu yan Han yu ke jiao shi diao shi jiao cai de ce lüe : shi jian guo ji yi shi?" Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/209525.

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11

Yeung, Ka-ying. "Pursuit and exploration the theme and art of Liu Sola's fiction = Liu Suola xiao shuo de "Xun zhao" yi shi he yi shu tan suo /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B39634267.

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12

Ming, Yau-yau. "Qing poetry on Ming a historical perspective focusing on the writing on Ming Yuefu = Qing zhao yong Ming shi ji de shi xue shen shi : yi Ming yue fu de zhuan shu wei zhong xin /." Click to view the E-thesis via HKUTO, 2010. http://sunzi.lib.hku.hk/hkuto/record/B44204723.

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13

Mu, Jian. "Zhuzi de shi li guan ji qi yu li de guan xi zhi yan jiu : yi Zhuzi "Si shu" xue wei zhong xin /." View abstract or full-text, 2008. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202008%20MU.

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14

Ng, Ho-kei. "Views on Sino-Barbarian relations as seen in the officially compiled histories in the early Tang Lun Tang chu guan xiu shi shu zhong de Hua yi guan /." Click to view the E-thesis via HKUTO, 1995. http://sunzi.lib.hku.hk/hkuto/record/B3195084X.

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15

Tam, Man-yee County. "The interiorization of life nuturing skills and the medical culture in late imperial China Jin shi Zhongguo lian yang shu zhi nei hua yu yi liao wen hua /." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B43085817.

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16

Shi, Yan. "Dialectic of corporeality and poetical imagination olfactory descriptions and reverie in Yu Guangzhong's poems = Shen ti gan yu xiang xiang li de bian zheng : lun Yu Guangzhong shi ge de xiu jue shu xie yu meng xiang yi shi /." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B43785013.

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17

Wong, King-fai. "From the novel Fuxi Fuxi to the movie Judou a study of Chinese culture in the eyes of the west = Cong xiao shuo dao dian ying kan xi fang lun shu de Zhongguo wen hua : yi yuan zhu xiao shuo "Fuxi Fuxi" ji dian ying "Judou" wei li /." Click to view the E-thesis via HKUTO, 2005. http://sunzi.lib.hku.hk/hkuto/record/B31380268.

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18

Chui, Wai-ngor. "An evaluation of the effectiveness of the new teaching methods and learning approaches for "history of Chinese culture and arts" Zhongguo wen hua yi shu shi ke xin jiao xue fa ji xue xi jin lu de cheng xiao ping gu /." Click to view the E-thesis via HKUTO, 2000. http://sunzi.lib.hku.hk/hkuto/record/B31961575.

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19

Chow, Ping-wa Timothy. "A study of the educational activities of the Society of Jesus in Hong Kong : with special reference to the Kowloon Wah Yan College = Yesu hui zai Xianggang de jiao yu shi ye yan jiu: yi Jiulong hua ren shu yuan wei zhong xin /." View the Table of Contents & Abstract, 2005. http://sunzi.lib.hku.hk/hkuto/record/B31636640.

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20

Wong, Hon-meng, and 黃漢明. "Non-mainstream intellectual phenomenon in the mid-Tang period : characteristics of Dan Zhu's (724-770) Chun qiu study and related social background = Zhong Tang ru xue si xiang de yi cai : Dan Zhu (724-770) zhi "Chun qiu" de te dian ji qi xiang guan she hui bei jing." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/197550.

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The intellectual development in the Tang Dynasty (618-907) could be generally divided into two phases, with the first one inherited from the Han Wei period focusing on the meaning of words, while the second phase focuses on the teaching of the Confucian classics. Among the various scholars during the course of this transformation, Dan Zhu (啖助,724-770) has been recognized as a non-mainstream but yet very influential character. To avoid the An-Shi Rebellion, Dan Zhu resided in the south-eastern part of the country where he taught Lu Chun (陸淳) the Chun Qiu (春秋) classic. Many famous Tang political reformers including Lu Wen (呂溫) and Liu Zong Yuan (柳宗元) are considered by historians as Dan Zhu’s students and followers. This has made Dan Zhu even more influential than other Confucius scholars in that period. Nevertheless, due to the controversial nature of his teachings, Dan Zhu was heavily criticized by Ouyang Xiu (歐陽修) as being specious and at the same time appraised by Cheng Yi (程頤) to be one of the fore-runners who founded the Song Confucianism. This research reveals that Dan Zhu abandons the approach of focusing on the meaning wording and goes directly into the teachings of the classics. He considers that there are large amount of mistakes in the then contemporary explanation of Chun Qiu, he also considers that Tang scholars have not just worked in isolation without much view sharing, but also misinterpreted Confucius’ teachings. Moreover, the Tang scholars are treating Chun Qiu as history or even as literature, rather than Confucius’ teaching on how the society should be run. From Dan Zhu’s perspective, Confucius was trying to make use of histories to set proper behavioural standards and protocols for running the country, with an objective of saving the imperial control of Zhou (周). During the mid-Tang period, China was undergoing major social changes from a feudal to a modern society. Tang imperials whose ancestors carried a nomadic blood stream tried to strengthen their control by adopting Confucianism; and placing more emphasis on the south-eastern region where the Han Chinese of the Southern Dynasty was concentrated. Coupling with the civil examination (科舉) reform and the impacts of Zen Buddhism, the Tang society was undergoing major social-political transformation which Dan Zhu was situated right on its course. The research concludes that Dan Zhu’s ideas fit well with Xuan-zong’s (唐玄宗) appeal for revival of Confucius teachings and the social-political setting in Mid-Tang. Although Dan Zhu is considered a non-mainstream scholar, his teachings have brought about significant impacts on later development of the Neo-Confucianism. Nonetheless, Dan Zhu has not deviated from the fundamental principles of a Confucian whose destiny is to serve the people and the country, and of course for Dan Zhu, the Tang Dynasty.
published_or_final_version
Chinese
Master
Master of Philosophy

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21

Chow, Ka-kin Kelvin, and 周家建. "A study of the Chinese Canadians identity and social status in comparison with other minority ethnic groups in the 20th Century = 20 shi ji Jianada Hua ren yu qi ta shao shu zu yi de she hui shen fen yu di wei bi jiao." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/202365.

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In tracing the experience of Chinese Canadians in the 20th Century, we need to look further back into its history. Most people believe that the increasing number of immigrants from Hong Kong, Taiwan and China in the 1980s and 1990s played the most important roles in the social and economic changes during the latest decades of the 20th Century. The contribution of the Chinese Canadians settlement throughout the 20th Century should also be considered as it marks the beginning of the rise of their social status and identity in Canada. Although the Chinese Canadians earned their fame and status since the 1980s, they had been racially discriminated for more than a century. To probe into the situation, the social and political situations in the Chinese Canadian community will be meticulously analyzed and their contribution in difference aspects examined. In addition, other minority ethnic groups, such as the Japanese, Jewish and Indian, will be used as a comparison to demonstrate the change of policies towards the Chinese in Canada. In doing so, both English and Canadian Chinese newspapers will be used to illustrate the cultural difference between the “whites” and “non-whites”. To illustrate the changes, the 20th Century will be break into three parts. In most of the pre-Second World War period, the Chinese community was isolated from the mainstream community with their activities largely confined to Chinatowns in cities, such as Vancouver, Victoria, Toronto and so on. For the Chinese living in small townships, such as Prince Rupert, Richmond and so on, their daily life will also be examined. When Canada declared war on Japan on 7th December 1941, Canada became an ally of China during the war. A sentiment of acceptance of the Chinese in the mainstream society began to take shape. Some of the Chinese chose to contribute their efforts to Canada by joining the Canadian Armed Forces and went into battle alongside the White Canadians. After the Second World War, Canada adopted a new policy towards the minority ethnic groups and Chinese Canadians started to enjoy political equality. In May 1947, the Canadian Government repealed the Chinese Immigration Act. In 1967, after the liberalization of the Canadian immigration policy, the Chinese, once again, were allowed to immigrate freely to Canada as an individual. With granted full citizenship, the Chinese social and political status began to change. In 1957, Douglas Jung, a Canadian born Chinese, was elected a Member of the Parliament, which can be seen as the beginning of the Chinese involvement in the political arena of the Canadian community. Since then, Chinese Canadians were able to achieve equality in the society. Based on documentary accounts and oral history research, this thesis re-constructed the history of Canadian Chinese involvement in the 20th Century and the change of their identity and social status thereafter.
published_or_final_version
Social Work and Social Administration
Doctoral
Doctor of Philosophy

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22

Mau, Jolene Lin Lin, and 毛琳琳. "The Interaction of Confucianism and Taoism in Pre-Qin：A Study of the Chu Bamboo Slips “Qiong Da Yi Shi”Unearthed at Guo Dian." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/02489181368754172816.

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碩士
國立中興大學
歷史學系所
98
Abstract The Guodian Chu Slips（《郭店楚墓竹簡》） found in 1993 was concluded on the late middle of Warring States. According to the experts, it can be divided into two theories, Confucianism and Taoism from those 18 species of Chu Slips. 14 works,including “Qiong Da Yi Shi”（〈窮達以時〉）of Confucianism , and 3works,including“Laozi Part A, B & C”（〈老子•甲、乙、丙〉）with “Tai Yi Sheng Shui “（〈太一生水〉）of Taoism. “Qiong Da Yi Shi” talked about the questions of "time, generation, meet" which believes that people have to “meet”within life. “Misery and Success Depend on the Age” in The Guodian Chu Slips has explored that how philosophers and gentlemen look for their own way in different generations. There are 7 philosophers or gentlemen were brought up in this thesis , such as Shun（舜）who became a king of people , Fuyue（傅說）and Lü Wang（呂望）,who assisted the king, Guan Zhong（管夷吾）who assisted the king with getting a great accomplishment, Baili Xi（百里奚）and Sunshu Ao（孫叔敖）who exerted their talents because of meeting brilliant master , and Wu Zixu（伍子胥）who exerted his talent when serving a brilliant master but had different fortune for serving a king of inheritance. Among those people , there was one thing in common；they “met” a brilliant master. Although living in different age , as long as they “met” brilliant master and still could develop their talent. “Qiong Da Yi Shi” has an extremely profound description for gentlemen’s way of behaving themselves as“Virtue will decide everything when everything destitutes of chance.”（「窮達以時，德行弌也」）.This is a closed connection related to gentlemen’s “Virtue”（德行）and “the sense of wealth”（富貴觀）in the thought of Confucianism. Confucianism has insisted on the principle of “the way of gentlemen”for any behaviors since the Confucius’ age. Confucius focused on the practice of “Virtue” that uses a standard whether it has the“Doctrine”（道）.in advance. The attitude of “Riches and honors acquired by unrighteousness are just like a moving cloud to me.”（「不義而富且貴，於我如浮雲。」）by Confucius（孔子）,and the mind of “If poor, they attended to their own virtue in solitude; if diginity is achieved, they made the whole kingdom become virtuous as well.”（「窮則獨善其身，達則兼善天下。」）by Mencius（孟子）lets the essence of the proverb“It is a true great man whom cannot be confused by money and rank, no poverty and hardship can shake, and no power and force can suffocate.”（「富貴不能淫，貧賤不能移，威武不能屈，此之謂大丈夫。」）to leave nothing coveredeverything. The momentum of “Virtue” and “the concept of wealthy” which Confucianism insists on the principle of“Doctrine”. Advantages and disadvantages are not far away “Doctrine”is the major reason that Confucianism insists on the“Virtue”. Taoism spreaded the region of “Doctrine”to the universe that made the universe become a place where the“Doctrine”was been carried out. Therefore, the whole creation between heaven and earth is equal. In addition to “Doctrine”, people also positively accumulated righteousness and carry about morality. Cultivating virtue was becoming the most important major subject for Taoism. Since cultivating virtue enabled people to become no desire, not competing and a pure heart with few desires. There was a same sense between“Taking virtue and cultivate doctrine”（抱德脩道）of Taoism and “cultivate oneself, put family in order, govern the state, and pacify the world”（修齊治平）of Confucianism and the attitude of “a pure heart and few desires”（清心寡欲）is identical to “diminish the passion better than purify the heart”（「清心莫大於寡欲」）by Mencius. This phenomenon symbolized the “mingle-mangle”in the early period of development of Confucianism and Taoism indeed. It seems not connected in”the way of office”（「仕之道」）of Confucianism and “the way of hide”（「隱之道」）of Taoism,but they have the same foundation in the deep center of the thought. All viewpoints are same among to stand and accomplish the“Virtue”of Confucianism and Taoism, to keep and fix the mind of the“Doctrine”and insist on gentlemen where no matter what kinds of sitution they stay that“Virtue” decide everything in“Qiong Da Yi Shi”. The Way of the Superior Man in “Qiong Da Yi Shi”regard as “meeting”brilliant master will be a favorable point for life, but which space where people are not enable to come across? Only when people cultivate virtue first and make themselves to practice virtue and skill that can get “meeting” with opportunity. Cooperating with “vouchsafed by Heaven, situation afforded by the earth and union arising from the accord of Men”（「天時、地利、人和」）is the time when gentlemen achieve the practice of morality.

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23

Chi, Chang Ya, and 張雅琪. "The Study of Mao Shi Zheng Yi Dan Shu Ben." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/67x85h.

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碩士
國立臺北大學
古典文獻與民俗藝術研究所古典文獻組
103
Dan-Shu-Ben (單疏本)as regards Chinese Confucian classics is very important. In the Chinese Confucian classics evolves, Jing (經) and Zhu (注) at the earliest was stage to separated spread, Until Ma-Rong (馬融) will Jing (經) and Zhu (注) merger, break with a traditional Confucian classics form. After, the Southern and Northern Dynasties Yi-Shu (義疏) to start to be prosperous.But, Yi-Shu (義疏) and Jing -Zhu (經注) didn't merge to read together. At Five Dynasties periods, print the technique progress, the Confucian classics through the printing publishes to turn into flourish. The north Song Guo-Zi-Jian (國子監) publishes the Wu-Jing-Zheng-Yi (《五經正義》) Providing people learn reading, Imperial personnel selection, its form still for publish alone. The north Song last years of the period,nomads from the invaded north. At that time, nomads loot or damage the north Song to engrave version. After, the south Song government is in the difficult moment, can only use the north Song Guo-Zi-Jian Ben (國子監本) engrave the version overlay to engrave. Maoshi zhengyi （《毛詩正義》） Dan-Shu-Ben (單疏本) is this period publishes. Subsequently, the imperial examination flourish, the examination system has changed, with increasingly sophisticated printing technology, develop into Jing-Zhu-Shu (經注疏) He-Ke-Ben (合刻本). Soon after, Dan-Shu-Ben (單疏本) gradually lost, disappear in China. This thesis with Maoshi zhengyi（《毛詩正義》）Dan-Shu-Ben (單疏本) for study the topic. And with Ruan Yuan（阮元） Mao-Shi- Zhu-Shu （《毛詩注疏》）to comparison. Study the Dan-Shu-Ben (單疏本) and Jing-Zhu-Shu (經注疏) He-Ke-Ben (合刻本) difference. Analytical Maoshi zhengyi （《毛詩正義》）with Dan-Shu-Ben (單疏本) of literature value. Chapter one is introduction which describes research motivation,materials,research methods,and reviews research status in the past. The second chapter is to discuss Wu-Jing-Zheng-Yi (《五經正義》) edited of motive. Analyze the Wu-Jing-Zheng-Yi(《五經正義》) and the Southern and Northern Dynasties Yi-Shu (義疏) relation. The third chapter is to discuss Maoshi zhengyi （《毛詩正義》）Dan-Shu-Ben (單疏本)now to collect in the library, and museum...etc situation. Analytical south Song government publish the Maoshi zhengyi（《毛詩正義》） Dan-Shu-Ben (單疏本) 's process. Analyze the structure of this book, and analyze this book's lost reason in China. Chapter fourth from the structure, and writing content...etc., to carry on the Maoshi zhengyi （《毛詩正義》）Dan-Shu-Ben (單疏本) and Ruan Yuan（阮元） Mao-Shi- Zhu-Shu（《毛詩注疏》） analyze comparison. Chapter five is analytical Maoshi zhengyi （《毛詩正義》）Dan-Shu-Ben (單疏本)'s literature value. Chapter six is conclusion which describes summary of evidences and expectation in future research.

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