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Dissertations / Theses on the topic 'Philosophy, Confucian – China – History'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Chan, Yuen-ying Annie, and 陳婉瑩. "The development of Confucianism in the mid- and late Tangperiod." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31222304.

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Young, David J. "Confucian Thought In Contemporary China: Trends & Circumstance Xiandai Zhongguo Ruxue Sixiang Zhi Xiangzhuan Yu Qushi Yanjiu." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338433281.

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3

Abercrombie, John D. "Religion as a Chinese Cultural Component: Culture in the Chinese Taoist Association and Confucius Institute." TopSCHOLAR®, 2016. http://digitalcommons.wku.edu/theses/1579.

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This thesis examines the role of the cultural discourse on the indigenous religious traditions of China and their place within an officially sanctioned construction of Chinese culture. It starts by examining the concept of culture as it developed in the modern era, its place within the construction of national identities, and the marginalizing effects this has on certain members of national populations. Next it turns to the development of the cultural discourse within China from the mid-1800s to the Cultural Revolution, highlighting the social and legal transformations as they restricted and r

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4

Chan, Chi-ming, and 陳志明. "The ideal Confucian and pure Confucianism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1992. http://hub.hku.hk/bib/B44569646.

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He, Jianjun. "The body in the politics and society of early China /." Connect to title online (Scholars' Bank) Connect to title online (ProQuest), 2007. http://hdl.handle.net/1794/6206.

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Thesis (Ph. D.)--University of Oregon, 2007.<br>Typescript. Includes vita and abstract. Includes bibliographical references (leaves 205-212). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

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6

Lewis, Colin Joseph. "Lĭ li: an interpretation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B4807987X.

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L? ritual (禮) is one of the most distinctive features of Confucianism (r? ji?, 儒家), but interpreters have yet to agree on the extent of its functions and whether the Confucians provide any justification of its use. Contemporary attempts to derive such justification have typically relied upon explaining l?'s relationship with r?n humaneness (仁), another core concept for Confucianism that is frequently given great prominence in Confucian ethics. Drawing upon such approaches, I propose that at least one aspect of l?'s function is best understood as being bound-up with that of r?n and that

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7

Choi, Siu-man Angela, and 蔡筱雯. "The Yongzheng emperor revisited: the Confucian and legalist elements in his policies, 1723-35." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31228203.

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8

Larsson, Fredrik. "How have Confucian traditions and values influenced institutional power structures in Maoist ideology? : A comparative discourse analysis of ideologies enforcing authoritarianism." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-412790.

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This master’s thesis will thoroughly analyze the discourse that is the transformation and interaction of the Maoist ideology with the previous Confucian traditions and its importance in institutional spheres of society in contemporary China. The thesis aims to analyze correlations and causations to the aspect of the rise of Maoism from a non-Communist Chinese society highly influenced by Confucian values and traditions to a Maoist dominated Chinese cultural, social, and political landscape. With a comparative discourse analysis and a theoretical framework based on the development and rise of a

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9

Luan, Duo. "Political history TV dramas and the representation of Confucian China : the regulation, emergence and politics of a new genre." Thesis, University of Wales Trinity Saint David, 2017. http://repository.uwtsd.ac.uk/744/.

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In order to bridge the knowledge gap noted between Western and Chinese approaches to analysis of China’s TV media, this thesis sets out to propose an alternative methodological framework for investigation of the emergence, development and significance of a distinctive television genre categorised as ‘political history TV drama’ (PHTD), produced in Mainland China since the 1980s. Situating the genre in its historical and political contexts of production, I make particular reference to the orchestrating role of the Chinese state, the political re-articulation of Confucian values, and the reinven

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10

Ma, Yonghui. "Application of Confucian and Western ethical theories in developing HIV/AIDS policies in China : an essay in cross-cultural bioethics." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/application-of-confucian-and-western-ethical-theories-in-developing-hivaids-policies-in-chinaan-essay-in-crosscultural-bioethics(7e8f48b1-988d-49c3-82e8-b1ece91469a2).html.

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This study is a contribution to Chinese-Western dialogue of bioethics but perhaps the first one of its kind. From a Chinese-Western comparative ethical perspective, this work brings Chinese ethical theories, especially Confucian ethics, into a contemporary context of the epidemic of HIV/AIDS, and to see how the deeply-rooted thoughts of Confucius interact, compete, or integrate with concepts from Western ethical traditions. An underlying belief is that some ideas in Confucian ethics are important and insightful beyond their cultural and historical origins in China and other Confucianism influe

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Torgerson, Richard C. Jr. "Relational Learning in the Analects of Confucius: Exploring the Foundations, Practices and Purposes of Classical Confucian Learning." Kent State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=kent1500583837350483.

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12

Feng, Dongning. "Text, politics and society : literature as political philosophy in post-Mao China." Thesis, University of Stirling, 1997. http://hdl.handle.net/1893/2216.

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The purpose of this study is to arrive at a critical overview of politics and literature in the Chinese context. The relationship has increasingly become a "field" of studies and theoretical inquiry that most scholars in either disciplines are wary to tread. This thesis tries to venture into this problematic field by a theoretical examination as well as an empirical critique of Chinese literature and politics, where the relationship seems even more paradoxical, but adds more insight into the argument. The Introduction and Chapter One set up a framework by asking some general but fund

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13

周嘉耀. "內聖外王？: 第三期儒家人文主義的現代轉向-對民主與科學之一回應 = Neisheng-waiwang? : the modern turn of Confucian humanism at its third period - a response to democracy and science". HKBU Institutional Repository, 2009. http://repository.hkbu.edu.hk/etd_ra/1111.

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羅樂. "摩登"閨秀": 早期中國電影的儒家道德美學與現代性= Modern guixiu: Confucian moral aesthetics and Chinese modernity in early Chinese". HKBU Institutional Repository, 2018. https://repository.hkbu.edu.hk/etd_oa/466.

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在30年代主流文化界和知識界繼續熱誠地、全然地追求現代性時，一些現代傾向（modernist）的文化知識份子在電影和其他媒體中更多元地實踐着五四時期菁英知識份子的"全盤反傳統主義"(Totalistic Antitraditionalism)，他們將這種熱情訴諸于積極塑造以新興的知識女性為代表的中國"新女性"身上。然而，在對電影這樣新興舶來品的媒介使用和對西方一些基本"電影語言"（cinematography）的效仿中，某些源于儒家的中國核心傳統價值和審美觀念，被有意識或無意識地挪用到電影人物形塑和審美韻味的建構中。這樣，不僅傳統經典的"儒家閨秀"藉着當代知識女性的新身份被重新包裝和再現，一些極具中國美學特色的電影處理技巧也在其中雛形漸現。更重要地，傳統閨秀的美學特點解釋了新的受教育女性謂之"新"的原由。本文（1）將從"美德"這一概念的傳承和模糊性入手，追溯禮教、道德之于傳統人物建構的意義和時代困境；（2）通過淺論閨秀人物與儒家美學思想的關係，以梳理多重道德審美的層次，並提煉"節"、"止"、 "制"的傳統美學建構機理；（3）通過提煉的這套可以參照施行的電影分析途徑，分析相關電影並蒐集分析證據；（4）借用銀幕內外的實踐策略來梳理和回應"傳統與現代"不同層次的矛盾衝突、協作重構，最後不僅可以進一步探究以30年代電影人為代表的人物思想矛盾，還可以辨析中國現代性的駁雜深刻之處。 In t

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15

He, Jianjun 1970. "The body in the politics and society of early China." Thesis, University of Oregon, 2007. http://hdl.handle.net/1794/6206.

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ix, 212 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.<br>This dissertation discusses the political conceptualization and social practice of the body in early China through a close examination of the texts and documents produced from the Spring and Autumn period to the end of the Eastern Han dynasty. It demonstrates that, in addition to medical concerns, the body in early China was transformed into a political concept and a ritual subject that served indispensably in state construction and social control. It i

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Tam, Man-yee County, and 譚敏義. "The interiorization of life nuturing skills and the medical culture in late imperial China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B43085817.

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Bian, He. "Assembling the Cure: Materia Medica and the Culture of Healing in Late Imperial China." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11449.

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This dissertation examines the intersection between the culture of knowledge and socio-economic conditions of late Ming and Qing China (1550-1800) through the lens of materia medica. I argue that medicine in China during this time developed new characteristics that emphasized the centrality of drugs as objects of pharmacological knowledge, commodities valued by authenticity and efficacy, and embodiment of medical skills and expertise. My inquiry contributes to a deeper understanding of the materiality of healing as a basic condition in early modern societies: on the one hand, textual knowled

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文兆堅. "《教育雜誌》與近代中國教育思想的傳播 = The Chinese educational review and the spread of educational thoughts in modern China". HKBU Institutional Repository, 2010. http://repository.hkbu.edu.hk/etd_ra/1145.

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Fields, Rebecca A. "Bell ownership and the evolving definition of the "Other" in ancient China." Ohio : Ohio University, 2005. http://www.ohiolink.edu/etd/view.cgi?ohiou1125600731.

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Oliphant, Charles Jamyang. "Extracting the essence : 'bcud len' in the Tibetan literary tradition." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:72121806-b3f5-4e87-8a9a-02b8b24ad12d.

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The Tibetan practice of bcud len, or 'extracting the essence', has been for long a neglected aspect of Tibetan medical and spiritual knowledge with scattered evidence and little certainty regarding its origins or the extent of its effective presence, either in the past or at currently. In this study, seventy-three texts have been identified and tabulated. Of these, sixty-seven have been summarised and commented on, and five of these, each representative of one type of the practice, have been translated in full. All but a handful of these texts have not been translated previously. The research

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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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Kim, Ilnyun. "The Party of Hope: American Liberalism from the Fair Deal to the Great Society." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1566169939602897.

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23

Zhang, Yijing. "Traduire l’impensé, penser l’intraduisible. La première traduction chinoise des Catégories d’Aristote." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040119.

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Le traité des Catégories d’Aristote est l’une des premières œuvres de la philosophie occidentale traduite en chinois. Introduit par les jésuites en Chine au XVIIème siècle, sa traduction fut une confrontation entre la pensée gréco-chrétienne et la pensée chinoise. Elle nous renseigne sur le rapport entre la langue et la pensée. Le premier chapitre est un aperçu de l’environnement historico-culturel dans lequel cette traduction a été réalisée. Le deuxième chapitre présente notre méthode et nos outils de travail. Nous expliquons, dans le troisième chapitre, le titre de l’ouvrage en chinois : il

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"儒家政治、現代化及典範轉移之理論探索". 1990. http://library.cuhk.edu.hk/record=b5895427.

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陳強立.<br>稿本(電腦打印本)<br>Thesis (Ph.d.)--香港中文大學哲學學部.<br>Gao ben (dian nao da yin ben)<br>Includes bibliographical references (leaves [134]-142).<br>Chen Qiangli.<br>Thesis (Ph.D.)--Xianggang Zhong wen da xue zhe xue xue bu.<br>論文提纲<br>導言 --- p.1<br>Chapter （上篇） --- 論晚清及當代儒家學者的文化反思方向 ´ؤ´ؤ「體用」論及「内聖外王」的思想格局<br>Chapter 第一章 --- 從「體用」範疇的理論涵蘊看晚清「中體西用」思想的困局<br>Chapter §1.1 --- 引言 --- p.5<br>Chapter §1.2 --- 「體用」範疇的理論義蘊 --- p.6<br>Chapter §1.3 --- 結語 --- p.12<br>Chapter 第二章 --- 當代新儒家之（一）´ؤ´ؤ梁漱溟與熊十力的文化哲學<br>Chapter §2.1 --- 引言 --- p.14<br>Chapter §2.2 --- 梁漱溟的文化觀 --- p.15<br>Chapter §2.3 --- 中國文化與儒家的獨

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"元代徽州儒學研究: 以鄭玉及趙汸為例". 2003. http://library.cuhk.edu.hk/record=b5896071.

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葉天賜.<br>"2003年8月".<br>論文(哲學碩士)--香港中文大學, 2003.<br>參考文獻 (leaves 177-189).<br>附中英文摘要.<br>"2003 nian 8 yue".<br>Ye Tianci.<br>Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003.<br>Can kao wen xian (leaves 177-189).<br>Fu Zhong Ying wen zhai yao.<br>論文提要<br>Chapter 第一章 --- 導論 --- p.´þ<br>Chapter 第二章 --- 元代徽州理學的發展 --- p.（8)<br>Chapter 第一節 --- 南宋末的徽州儒學 --- p.（8)<br>Chapter 第二節 --- 元代的徽州儒學 --- p.（13)<br>Chapter 第三章 --- 鄭玉的生平與學術思想 --- p.（51)<br>Chapter 第一節 --- 鄭玉的生平及其出處問題之討論 --- p.（55)<br>Chapter 第二節 --- 鄭玉的“春秋學´ح和《春秋闕疑》 --- p.（66)<br>Chapter 第三節 --- 鄭玉的儒學思想 --- p.（83)<br>Chapter 第四章

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"兩漢經緯體系". 2013. http://library.cuhk.edu.hk/record=b5549237.

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本論文的撰寫基於一個前設：緯書之出現，本非為釋經而生；並以此為基礎，析論經、緯關係，及其衍生之政治相關議題。傳統見解中，認為緯書的出現乃經學之附生產品，緯書的內容，係為釋經、而附以其政治任務而生。本文並無意挑戰緯書乃政治鬥爭產物之觀點，只是要說緯書乃因釋經而生，則不符西漢的儒學發展演變。<br>儒學世界中，真正為經學附庸者，乃章句而非緯學。任何事物的出現，必然有其偶然與必然性，撇除難以探討的偶然性問題，若說緯學乃出自釋經所需，則其將缺乏形成的必然性；因為自宣帝、元帝間始，儒學各經派對自身經書的章句之學已進入高速發展期，以萬字釋一言乃師法之內的家常之事，緯學若然是釋經之作，則其出現實屬多餘。<br>本文認為，緯學係作為博士經學、古學以外出現的第三道政治學術主流。經學上的博士經學體系，雖然系出董仲舒，難免沾染災異之說，但五經之中，除了後成的《禮記》，大體上仍然保持其「純潔」，緯學的出現，乃為對政治混局預占之所需，配合董氏以來齊學的災異傳統而發展起來的獨立學派，此即張禹口中的「新學」。必須重新評估新學的獨立性，方能掌握白虎觀後，緯學、博士經學、古學三川並流的學術「定局」。<br>所以，本文將主要分為兩大部分，第一部分包含第一及第二章，主要探討形成博士經學體系、古學體系與緯學體系的學術歷史環境；因為經學史的演進部分，研究已汗牛充棟，本文集中討論的是形成這個政治學術環境的背境因素。<br>第

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"元代廟學: 無法割捨的儒學敎育鏈". 2000. http://library.cuhk.edu.hk/record=b6073798.

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胡務.<br>論文(博士)--香港中文大學, 2000.<br>參考文獻 (p. 258-262)<br>中英文摘要.<br>Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Mode of access: World Wide Web.<br>Hu Wu.<br>Lun wen (bo shi)--Xianggang Zhong wen da xue, 2000.<br>Can kao wen xian

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朱瑞康. "Inspiration of Hegel’s hero theory in philosophy of history to confucian political thought." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/cn9zv6.

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"先秦儒家哲學中的情感: Emotions in Pre-Qin Confucian Philosophy". 2014. http://library.cuhk.edu.hk/record=b6115842.

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本文處理的問題是「先秦儒家哲學中的情感」，具體的內容涉及「情感與詩、歌、禮、樂」、「情感與家庭」、「情感與生死」和「情感與道德」四個主題。其中，重要的主題是「情感與生死」，最核心的主題是「情感與道德」。在對先秦儒家經典中的情感語詞及其所關聯的情感現象進行細緻分析的基礎上，筆者重點考察相關的情感現象如何關聯於先秦儒家對「情感」與「道」、「德」的理解和經驗，進而深入考察其中可能的關聯是什麼。基於研究所得的結論，筆者提出：「先秦儒家重『情』，認為『哀、樂』或『喜、怒、哀、悲』是人生而具有的基本情感，是人性本有的內涵，其終極來源是天」這一基本看法。就具體的情感現象來看，孔子在面對「顏回之死」這一事件發生的當時，其直接的情感反應是「哭之慟」。筆者的問題是：「顏回死時，孔子已知天命，既已知天命，為何還會因『顏回之死』而『哭之慟』？」基於圍繞此問題展開的分析和研究筆者發現：孔子是以「情感」的方式理解和經驗「我與天」、「我與道」、「我與己」、「己與人」這兩個維度、四個面向的關係和「他人之死」的情感現象，他對天實有的情感是「敬畏」、「畏懼」，對縱向維度的未聞之道實有的情感是「期盼」。<br>筆者認為，自孔子開始的以「情感」的方式理解、經驗「生命」、「生死」、「道」與「德」影響其後學、孟子、荀子和《禮記》的作者，筆者在各主題中結合文本分析孔子為何會有這樣的理解和經驗，及其如何影響後世的思想家。筆者提出

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"淸代新義理觀之硏究". 2002. http://library.cuhk.edu.hk/record=b6073836.

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吳通福.<br>論文(哲學博士)--香港中文大學, 2002.<br>參考文獻 (p. 148-154).<br>中英文摘要.<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Mode of access: World Wide Web.<br>Wu Tongfu.<br>Zhong Ying wen zhai yao.<br>Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.<br>Can kao wen xian (p. 148-154).

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Suddath, Virginia D. "The junzi doth protest toward a philosophy of remonstrance in Confucianism /." Thesis, 2005. http://proquest.umi.com/pqdweb?index=0&did=913513931&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1235441954&clientId=23440.

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"晚明王學中「惡」的理論: The theory of evil in late Ming school of Wang Yangming's philosophy". 2015. http://library.cuhk.edu.hk/record=b6116419.

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人性非惡？惡從何來？如何去惡？自宋明儒學到當代新儒學，主流儒者無不推崇孟子的「性善說」：人性本然內具為善的能力與傾向，不善的出現只能訴諸後天環境的影響。針對於此，學界內外都不乏質疑儒家人性論過份樂觀天真的聲音。尤其後來晚明時期心學學者將「心」的內部結構撐開，認為不僅人「性」是善，甚至「心」內部的「意」、「知」、「物」、「情」、「念」等環節亦全皆是善；在這種理解下，惡從何而生更是儒學理論中亟待澄清的問題。本文撰寫的目的，即是旨在從哲學史發展的角度清理晚明王學──自王陽明以降，下轄陽明後學，直到劉蕺山為止──對於「惡」的問題方方面面的思考。並希望通過這工作整理出儒學傳統中一套「惡」的系統理論，以見儒學處理「惡」這個普遍哲學問題的基本態度。扼要言之，王陽明認為「意」念發動處是惡之出現的樞紐；「意」的本然狀態原來是「心」與「理」應事接物的表現，其淪落為惡只能從其「偏」、「滯」、「著」等流弊狀態中了解。通過唐君毅先生的相關洞見，本文接著探討了「主流」陽明學者對「惡」的思考：浙中王龍溪與泰州羅近溪緊接師說，認為當下一「念」便是本心發用的端倪，唯其陷溺與留滯才會轉而為惡。當中尤需強調的是，心知能力與知識活動赫然竟是助成心念陷溺的幫兇！雖然江右羅念菴思想在當前學界的討論中往往被視為偏離「主流」的歧出，但筆者認為在過惡的議題上念菴與龍溪近溪的相關思考實能相輔相成。若說龍溪近溪更關心常人如何在「知識」

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Yan-Ju, Pan, and 潘彥竹. "History of Classical Confucian Philosophy in Qin and Han Dynasties and the tradition of classics and history of Mr. Qian Mu." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/62137160630383028396.

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碩士<br>世新大學<br>中國文學研究所<br>97<br>Based on the recognition of the value from “academic awareness of statecraft inclusive”, Mr. Qian Mu studied the “History of Classical Confucian Philosophy in Qin and Han Dynasties” to refute the bias which is about the traditional Chinese history and culture have been misunderstanding by the academia in the end of Qing Dynasty. Therefore, to emphasize two characteristics of Mr. Qian Mu’s point of view, we describe much about present and ancient schools in the end of Qing Dynasty, and the opinion, historical understanding, and thinking of mainstream archaist scho

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Ke, Shih-Hsuan, and 葛世萱. "Wang T’ung and the Confucian Orthodoxy:the Reception History of Wang T’ung’s Philosophy and the Significance during the Sung Dynasty." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/btc78y.

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博士<br>國立臺灣大學<br>中國文學研究所<br>101<br>This dissertation is concerned about the changing position in the Confucian Orthodoxy of Wang T’ung during the Sung Dynasty. The Sung Confucianists emphasizd the Confucian Orthodoxy when they faced the prosperity of Buddhism and Taoism.But they had different opinions about how the five Confucianists in the Han and Tang Dynasty inherited Mencius,who were Xun-zi, Dong Zhong-Shu, Yang Xiong, Wang T’ung and Han Yu.The position of Wang T’ung was steady at the beginning of the Sung Dynasty,but wavered gradually. Finally, all the five persons were rejected by the Ne

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Ikezawa, Masaru. "The philosophy of filiality in ancient China : ideological development of ancestor worship in the Zhanguo period." Thesis, 1994. http://hdl.handle.net/2429/6924.

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Filiality (xiao) has been a significant concept in Chinese culture. Its significance is shown by the fact that its idea was elevated to a system of philosophy by Confucians in the Zhanguo period (475-221 B.C.E.). The purpose of this study is to clarify why filiality was important and what the philosophy of filiality essentially meant. Filiality was not merely a familial ethic. In the Western Zhou period (the 11th c. to 770 B.C.E.), it meant sacrifices to ancestors. Filiality toward fatherhood was essentially obedience to headship of lineage groups, and it was expressed in ancestor wors

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"明清之際儒家的理氣論與內在一元傾向: 黃宗羲哲學探微". Thesis, 2011. http://library.cuhk.edu.hk/record=b6075101.

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The Confucian thoughts in the transition period from Ming to Qing Dynasty indicate the trend to pull down the transcendent world to the real world. This means the "immanent monism tendency", which is to internalize the transcendent li within the experiential qi. The "immanent monism tendency" is the most obvious feature in the Jishan School. This thesis focuses on Huang Zongxi's thoughts and takes the "immanent monism tendency" as the clue to expose the inner logic in the Ming-Qing academic transformation. The thoughts of "immanent monism tendency" emerge in Mid-Ming period. There are two reas

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(6406580), Ruisheng Zhang. "A Green Revolution for China—American Engagement with China’s Agricultural Modernization (1925-1979)." Thesis, 2019.

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There were two-way and non-governmental communications between China and the United States in the field of agriculture throughout twentieth century. During the late nineteenth century, Chinese intellectuals already recognized the importance of western agricultural science and technology, and they began actively to court modern agricultural knowledge from western countries. The Plant Improvement Project (PIP) conducted by Cornell University and the University of Nanking from 1925 to 1931 was the groundbreaking agricultural cooperation in agricultural science and technology between the United St

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"元明儒醫思想與實踐的社會史: 以朱震亨及「丹溪學派」為中心". 2012. http://library.cuhk.edu.hk/record=b5549341.

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儒醫是宋以後經過醫學文本訓練的，男性醫者的，文化認同/角色/定位。道醫、巫醫和女性醫者等其他醫者漸成為邊緣他者。儒醫宣稱比其他醫療實踐者更加深諳醫學經典、更加理性。儒醫攀附儒自居，模仿理學門戶互相攻訐，有學派之分。元代婺州朱震亨，「丹溪學派」的創始者，是明代儒醫的典範。本文將以朱震亨和「丹溪學派」為個案，一方面探討儒醫如何建構醫學身體、疾病觀念及其實踐，另一方面探討「丹溪學派」的思想和社會史。<br>第一、二、三章分別從三個角度探討元明儒醫的身體觀。首先，在強烈的「南人」認同之下，元代江浙的士人強調「南/北」身體的差異，「北醫」的療法不適合「南人」的身體，朱震亨被塑造為「南醫」的典範。其次，自劉完素以後，「火」不是日常生活中的火熱之氣，也不是推算運氣的術語，成為元明醫家對身體疾病的想像。據此，朱震亨提出「陽有餘而陰不足」的身體觀，是明代「丹溪學派」遵守的教條。第三，鬼神病因漸漸從儒醫的身體觀中淡出。道教醫學中的「傳尸勞瘵」，混雜了鬼邪和血氣病因，宋元儒醫卻劃分血氣「虛勞」和鬼邪「勞瘵」的界線。朱震亨將「勞瘵」解釋為「陰不足」病。追隨丹溪之後，虞摶病人見鬼實際上是「心神不寧」，清醫吳瑭認為「祝由科」是巫術，儒醫無法容忍鬼邪病因和儀式療法。<br>第四、五章討論儒醫多樣化的實踐。在臨床實踐中如何治療「陰不足」病，「丹溪學派」並不一致，王綸提倡的「補陰丸」在明代江浙醫者的實踐中廣受歡迎，

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"明代儒家女性的情慾問題--論淫書《癡婆子傳》". 2001. http://library.cuhk.edu.hk/record=b5895903.

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張雅茵.<br>"2001年9月"<br>論文 (哲學碩士)--香港中文大學, 2001.<br>參考文獻 (leaves 141-150)<br>附中英文摘要.<br>"2001 nian 9 yue"<br>Zhang Yayin.<br>Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2001.<br>Can kao wen xian (leaves 141-150)<br>Fu Zhong Ying wen zhai yao.<br>導論 --- p.1<br>Chapter 第一章 --- （不）自然的中國性事 --- p.12<br>Chapter (一) --- 高羅佩：「中國」人的性習慣是健康的 --- p.13<br>Chapter (二) --- 何謂「健康」的性習慣？一一對高羅佩的批判… --- p.16<br>Chapter (三) --- 高羅佩對中國古代性事論述的影響 --- p.26<br>Chapter (四) --- 小結：看不見女性的中國性事 --- p.33<br>Chapter 第二章 --- （不)柔順的儒家女性肉體 --- p.40<br>Chapter (一) --- 宗法父權及儒家女性 --- p.41<br>Chapter (二) --- 壓抑的女性情慾

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"晚明士人的講學活動與學派建構: 以李材(1529-1607)為中心的研究". Thesis, 2008. http://library.cuhk.edu.hk/record=b6074708.

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By reconstructing his lecture activities, I found and discussed the conflicts and debates Li had with other philosophical schools of his times. In so doing, I also discussed the interaction between Li's learning and the philosophical traditions of places where he taught, for example, his difference with the traditions of the Zhu Xi school in Fujian. What emerged is that Li was a strong and unyielding philosopher who was able to give theoretical coherence to his disciples but failed to spread his teachings into established schools of thought.<br>From the case of Li Cai, this dissertation finds

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"History, Material Culture and Auspicious Events at the Purple Cloud: Buddhist Monasticism at Quanzhou Kaiyuan." Thesis, 2011. http://hdl.handle.net/1911/70373.

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Quanzhou Kaiyuan Monastery is an important Buddhist monastery on the Southeast coast of China, in Fujian. It was founded in the seventh century and survives with artifacts from every imperial dynasty stretching back more than one thousand years. Today it is the home of more than eighty monks and the site of a vibrant tradition of devotional life. The following chapters examine Kaiyuan monastery from multiple points of view (time, space, inhabitants and activities, discourse and relations with the state) in order to produce a multi-dimensional portrait considering the contributions of each elem

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"郭店儒簡中的禮: 從孔子的制度之禮到孟子的德性之禮". 2003. http://library.cuhk.edu.hk/record=b5896057.

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吳啓超.<br>"2003年5月".<br>論文(哲學碩士)--香港中文大學, 2003.<br>參考文獻 (leaves 107-108).<br>附中英文摘要.<br>"2003 nian 5 yue".<br>Wu Qichao.<br>Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003.<br>Can kao wen xian (leaves 107-108).<br>Fu Zhong Ying wen zhai yao.<br>引言 --- p.1<br>Chapter 第一章： --- 在哲學史背景下確立本文的中心課題 --- p.3<br>Chapter 1. --- 探究之方法 --- p.3<br>Chapter 2. --- 孔子的「禮」、「義」、「仁」 --- p.6<br>Chapter 3. --- 孔子對隱逸之態度 --- p.20<br>Chapter 4. --- 郭店儒簡的立論要旨 --- p.26<br>Chapter 5. --- 孟子的德性義之「禮」 --- p.30<br>Chapter 6. --- 中心課題之確立 --- p.38<br>Chapter 第二章： --- 儒簡理論分析 --- p.40<br>Chapter 1. --- 《性自命出》

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"明儒郝敬(1558-1639)之儒學志業及其對清代經學之影響". 2012. http://library.cuhk.edu.hk/record=b5549350.

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本文旨在研究明儒郝敬之經學業績及其經學巨作《九經解》對清初經學之興起，對理學到經學的典範轉移所起的全面而決定性的影響。本文是從思想史角度研究郝敬經學之發生及其動力。<br>以掛冠歸家、閉戶解經為標誌，郝敬的生涯被劃分成了前後兩個完全不同的階段。前經學時期作為士大夫的郝敬，其志趣乃是為政與文人生活。在他完成解經後，我們可以看到他的種種轉變：由早年的喜好佛道而轉向對佛老的激烈批判，從而區別於晚明盛行的三教合一論者；與此一體的是他重整作為儒家禮教重心的喪、祭二禮；他由早年的仰慕李贄而轉向激烈批判李贄。這些都可視為批評異端的行為。而就儒學內部而言，他亦由早年的喜好理學而轉向對之作全面的系統性批評，批評其中所參雜的佛學。他的走向全面解經亦同時意味著對於朱子經學的全面性批判，他反對將《大學》、《中庸》從《禮記》中單獨抽出而與《論語》、《孟子》合為《四書》，欲以《九經》的架構取代朱子的理學建構下的《四書五經》的架構。郝敬所做的這一層層的破的工作，最後，是要回到孔子及其原典《論語》那裡。將這些選擇性行為合而觀之，可視為他對“純化儒學之追求，這點正是後來清學之追求所在。這些討論亦顯示經學這一知識樣態乃是儒學的整體性變化的一部分。<br>郝敬經解既區別于理學解經之追求“宗旨，亦區別于漢儒解經之重在訓詁，是要在宋儒解經與漢儒解經之外，建立另一新的解經系統。他批評後世儒者解經“專執典要，而強調“不可為典要

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"先秦法家的歷史觀: 以《商君書》及《韓非子》為中心". 香港中文大學, 1995. http://library.cuhk.edu.hk/record=b5895583.

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余兆權.<br>論文(碩士) -- 香港中文大學硏究院歷史學部,1995.<br>參考文獻: leaves 91-97.<br>Yu Zhaoquan.<br>論文提要 --- p.III<br>Chapter 笫一章 --- 緒綸 --- p.1-14<br>Chapter 笫一´節´ؤؤ --- 研究緣起與目的 --- p.1-2<br>Chapter 笫二´節´ؤؤ --- 研究範圍與方法 --- p.2-7<br>Chapter 笫三´節´ؤؤ --- 商鞅及韓非其人其書簡介 --- p.8-14<br>Chapter 笫二章 --- 從《商君書》看商鞅的歷史觀 --- p.15-32<br>Chapter 第一´節´ؤؤ --- 歷史三世¨®Ơ與歷史演化觀 --- p.15-19<br>Chapter 笫二´節´ؤؤ --- 歷史發展根源論與國家起源論 --- p.20-22<br>Chapter 第三´節´ؤؤ --- 尊古而不法古的先王觀 --- p.22-27<br>Chapter 笫四´節´ؤؤ --- 因時制宜的變古觀 --- p.27-29<br>Chapter 笫五´節´ؤؤ --- 利用歷史為政治工具的歷史功用論 --- p.29-31<br>Chapter 笫六´節´ؤؤ --- 小結 --- p.31-32<br>Chapter

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"十四、十五世紀朱子學的流傳與演變: 以《四書五經性理大全》的成書與思想反應為中心". 2012. http://library.cuhk.edu.hk/record=b5549334.

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本文以明初官定程朱理學讀本《四書五經性理大全》的成書和思想反應為中心，旨在探討朱子學在14、15世紀流衍、官學化乃至自我更新的過程。作為士人參加科舉考試的必讀之書，《四書五經性理大全》原則上締造著明代士人的思維結構乃至行事方式，成為他們為學從政的依據和根基。全文主要分為三個部份：第一部份重點討論此書萌生於14世紀的主要學術背景，指出它是在元代浙江、江西、徽州三地朱子學並競發展的多元化局面中醞釀而生的。第二部份首先檢討了明初洪武、永樂兩朝帝王一脈相承卻又有不同的理學取態。同樣尊信理學可以幫助治國，太祖樂於以務實態度來修正和完善朱子學並顯現出他淩駕於道統的情形，而明成祖則將程朱理學視作其政權合法性的依據進而操縱了儒家道統，《大全》正是在明初政治文化微妙而重大轉變中應運而生的。本文接著考察了《大全》的編纂、取材與影響，從中指出編纂地選在北京對成祖遷都部署的配合作用，並分析《大全》內容取材的地域特色，及此特色所受敕撰要求、書籍流通、人事安排等因素的影響；統計其刊行情況以證實《大全》地位在有明一代從未被動搖，在晚明乃至成為商業出版中有利可圖的公共文化資源的情形。本文第三部份重點以15世紀持續出現的多種《大全》反應性著作為分析對象，從中觀察《大全》被作為舉業的讀本、行道的載體、救正時弊乃至變革士人思想的必由取徑，而在地方學官、著名儒者以及土木之變後學者型官員中引發的激烈迴響和對其批評、質疑、修

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Švarný, Michal. "Čínská debata o vědě a životních názorech z roku 1923." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-348062.

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The Debate on Science and the Philosophy of life, which took place on the pages of several important journals in China during the year 1923, is an important witness to the evolution of the Chinese way of thinking. At this period, the Chinese society critically reflected upon its traditional culture and on the influences from the western civilization. Therefore many significant Chinese scientists, philosophers and journalists took part in this debate. This text's aims are the following: to create a concise report about the debate, its context, process and the evolution of its perception in the

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"呂坤(1536-1618)的《實政錄》及其經世思想的表現". Thesis, 2007. http://library.cuhk.edu.hk/record=b6074395.

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I also argue that the structure and the content of Records of Practical Government was much influenced by Qiu Jun's (1421-1495) Daxue yanyi bu (Supplement to the Extension of the Great Learning), which initiated the tradition of systematic statecraft writing in the Ming. However, because Lu and Qiu lived in different eras and had different social backgrounds and official status, they addressed same issues at different levels in their books. The Daxue yanyi bu was written as a reference for the emperors and officials and as a blueprint for political reform to be initiated by the court. What it

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"領袖權與有機知識份子的形成: 瞿秋白與二十世紀初的革命政治". Thesis, 2007. http://library.cuhk.edu.hk/record=b6074467.

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In 1923 Qu Qiu-bai returned from Soviet Russia to China and gradually aligned himself with the power nucleus of Chinese Communist Party as an important political theorist within the Party. Much of the polyphonic elements exemplary in Qu's thoughts, as seen in his earlier writings, had given way noticeably. As purported by mainstream academic queries, Qu's metamorphosis into a Bolshevik had often been accounted for his nevertheless brief stay at the Soviet Russia. The present study, however, confers a dissimilar view in attempting to locate the polyphonic registers in Qu's thoughts. It is found

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Xie, Yunping. "From social movements to contentious politics a comparative critical literature review across the U.S. and China." Thesis, 2014. http://hdl.handle.net/1805/3814.

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Indiana University-Purdue University Indianapolis (IUPUI)<br>This thesis is a critical literature review on the studies of social movements and contentious politics in the U.S. and China. Thanks to theories of contentious politics, we can analyze the studies of America’s social movements and China’s collective actions in the same “frame.” By making a comparison, this thesis tries to construct a theoretical dialogue between the studies across both countries. At the same time, it criticizes over-generalizing the mode “democratic-nondemocratic” in analysis of repertories of contentious politics a

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Kott, Diana. "Die erste Stadt an der äußersten Grenze." Doctoral thesis, 2003. http://hdl.handle.net/11858/00-1735-0000-0006-B4C0-7.

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