Dissertations / Theses on the topic 'Xunzi (Xunzi)'

Les rites incarnent la pensée principale de Xunzi (environ 313. ;238 av. J. -C. ). Selon ce philosophe, disciple de Confucius, les rites recouvrent une richesse de sens. La seule source permettant de puiser sa pensée est son oeuvre, le Xunzi. Visée à convaincre un sage roi, cette oeuvre représente pour Xunzi l'ensemble du programme pour l'établissement de la concorde. Précisément, l'application des rites permet de réaliser son idéal politique- l'unification du monde. Ainsi conçu, les rapports qu'entretiennent les significations des rites avec l'être humain, la société et le pays inscrivent le processus selon lequel le sage roi établit l'harmonie. Pour éclaircir ce processus, prouver l'efficacité des rites, il devient donc indispensable d'expliquer comment les significations des rites peuvent manifester leur utilité. Toutefois, s'il est facile de constater dans les ouvrages chinois un terme chinois possédant plusieurs significations, Ii " " (les rites) par exemple, il est cependant difficile d'y trouver les explications sur ces significations. Rien d'étonnant, l'idéologie ne fait pas partie de la culture chinoise, mais de celle de l'Occident. C'est donc à travers la recherche de ces deux cultures, chinoise et occidentale, que nous parvenons à comprendre la pensée de Xunzi. Cela signifie que l'étude de la culture occidentale reste utile à la compréhension de la culture chinoise; la communication de ces deux cultures apparaît possible même s'il s'agit d'une étude sinologique. Ceci est effectivement l'un des points importants, ignoré jusqu'à présent, que nous souhaitons montrer par cette thèse. Hormis la recherche sur la pensée de Xunzi, nous essayons aussi d'expliciter la notion générale des rites dans la culture chinoise. Car certains ont tendance à considérer que les rites chinois représentent comme de simples actes magiques, des coutumes et des mœurs. Ils se réduisent, par conséquent, aux actes formels assimilés à la religion ou au culte. Néanmoins, même si la forme du culte fait partie intégrante des rites, c'est plutôt leur fond qui marque la spécificité de la culture chinoise. Accompagnés de l'évolution de l'histoire, les rites existent, donnent à vivre et constituent leur vécu notamment par leur fond indéfectible. Nous montrons donc dans cette thèse l'histoire des rites, leur significations et définitions, et leur principes d'élaboration. Ce qui n'est pas traité jusqu'à présent
The rite represents the principal thinking of Xunzi (clyca 313-238 av. J. -c. ). For this philosopher, a disciple of Confucius, the rite contains several meanings. The on1y source that allows us to understand his thinking is his work, Xunzi. This text, which represent the total program to establish the concord, aims to convince a wise king. Precisely, application of rite is the way to realize Xunzi's political dream - unification of the world. In this way, the relation which the significations of rite concern with human-being, society and country inscribe the process for the wise king to establish harmony. To prove the capacity of rites in the harmonization of world, it is therefore necessary to explain how the significations of rite can show their usefulness. Nevertheless, if it is easy to note that a Chinese word contains several meanings, for instance, the rite, in Chinese works, it remains difficult to find the explanations for these meanings. This is not surprising as ideology does not belong to the Chinese culture, but to Western culture. Finally, the research of these two cultures allows us to understand the thinking of Xunzi. It means that the study of Western culture is useful for understanding Chinese culture, and, the communication of both cultures seems possible even in Sinology. This is an important point that most sinologists have been unaware of up to now, and which we hope to show in our thesis. Apart from the Xunzi's thought, we also try to explain the general concept of rites in Chinese culture. For some people view Chinese rites as magical acts, customs and manners. As a result, the formal act describes the Chinese rites, and the religion is its synonym. But, if we say that the rite represents Chinese culture and that the form of cult is one of part of the Chinese rite, Chinese culture is anyway distinguished by the content of rite, not its form. Accompanying the evolution of history, the rite exists, gives life to the Chinese and constitutes his past, especially by its solid content. Therefore, we study at the same time the history of Chinese rite, its meanings, definition and the principals for its elaboration. This has not been studied up to now

Annoverata tra le sei arti fondamentali per la corretta educazione dell’individuo, la musica ha sempre ricoperto un ruolo molto importante per i pensatori appartenenti alla corrente ru o confuciana. La tesi di laurea cerca di spiegare il pensiero sulla musica formulato dal filosofo ru di epoca Stati Combattenti Xunzi nel capitolo Yuelun “Trattato sulla musica”, il testo più antico sull’argomento a noi pervenuto. Nel secondo capitolo si confronterà questo testo con altri due coevi.

Le présent travail examine le rôle de yue/le, "musique/joie", dans le Xunzi. L'analyse ici présentée souligne l'importance de la musique comme "exercice spirituel" pour transformer la nature humaine. Après avoir traduit le chapitre Guyue du Lüshi chunqiu, la thèse s'articule en quatre partie principales, appelées "mouvements". Le premier mouvement rapproche la question de la transmission musicale dans la Chine ancienne, notamment le problème de la notation et la différence entre la musique selon les sources transmises et celles archéologiques. Le deuxième mouvement introduit le personnage historique de Xunzi et l'histoire traditionnelle de texte lui attribué. Ce mouvement-ci présente l'état de l'art pour ce qui concerne l'histoire de la discussion sur la datation du Yuelun, qui entraîne le Yueji, chapitre transmis comme partie du Liji. Le troisième mouvement rapproche la théorie musicale développée dans le Xunzi par rapport aux catégories de la pensée exprimées dans l'œuvre, notamment xing (nature humaine), qing (émotions, sentiments, nature instinctive), yu (désirs), xin (cœur, esprit), shan (bon) et e (mauvaise). Ensuite, on souligne l'importance de la musique par rapport au rituel comme méthode pivot pour retrouver et assurer l'harmonie sociale. Cette idée est analysée dans le chapitre Yuelun, qui est ici traduit et commenté. En conclusion, le quatrième mouvement souligne le rôle de la musique comme l' "art de gouverner". La dissertation de Xunzi sur la musique est donc liée à la pensée politique et à l'élaboration artistique
This work examines the role of yue/le, "music/joy", in the Xunzi. This analysis emphasizes the use of music practices as "spiritual exercise" to craft and transform human nature. After translating the Guyue - chapter of Lüshi chunqiu - the work is articulated in four parts called "movements". The first movement focuses on music in ancient times and specifically on the problem of musical notation, presenting a short comparison between ancient musical theory based on pre-Qin sources and archeology. The second movement introduces Xunzi as an historical figure and the history of the Xunzi text. This movement also explores the problem of time priority between the Yueji, chapter of Liji, and the Yuelun of Xunzi. The third movement approaches the musical theory in the "Xunzi" in relation to the categories developed in the text, particularly xing "inner nature", qing "emotional impulses", yu "desires", shan "good" and e "bad". Music is understood as the performance part of li "ritual" so that its importance is conceived as a specific ehtical power for governing a state. This idea is fully analyzed in the Yuelun chapter, which is here translated and commented. Finally, the forth movement concludes by unerlying the role of music as the "art of good government". '

The term shengren 聖人 or “sage” represents an ethical and philosophical ideal in Early Chinese thought. Because it denotes the perfected individual the sage can be seen as embodying the core values of the philosophy in which it appears. This thesis uses the concept of the sage to analyze the most prominent negative and positive evaluations of the Zhuangzi, Xunzi and Han Feizi. As well, it uses the three different conceptions of the sage to compare the texts, highlighting common themes and debates between them. By placing these three different works within a common conceptual framework, this study provides an alternative to post-Han dynasty classifications. Chapters two, three and four will explore the value systems of Zhuangzi, Xunzi and Han Feizi respectively. Chapter five will then compare the three texts to investigate general similarities as well as the shared themes of internalism versus externalism, anthropocentrism and the sage’s role, as well as the sagely characteristics of agency, creativity and adaptability.

This essay examines Aaron Stalnakers,” Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine”; with respect to how he manages to avoid misinterpretations and anachronism in the face of handling two separate traditions of thought, as is required in comparative studies.

碩士
國立政治大學
法律學系
106
The purpose of this thesis is to sort out the legal philosophy from Xunzi. The normative system of Xunzi pays attention to self-cultivation and norms. Therefore, it able to respond to contemporary issues betweem power and law concerned by academic circle of jurisprudence. In addition, Through Xunzi with Confucianism, it gives lessons to contemporary Taiwan influenced by Confucianism. In recent years, there has been a lack of systematic study of Xunzi from a legal point of view. In addition, there are some traditional studies on Xunzi with prejudices. Therefore, this thesis hopes to make some progress in the pedigree of Confucian legal research. This thesis mainly uses hermeneutics as the research method and discusses with researches. First of all, through researching the relationship between Xunzi and Xunzi, we know that school of Xunzi was prevalent in the late Warring States period. This school influenced the Confucian tradition in Qin and Han dynasties. As a member of Confucianism, Xunzi holds The Way of the Ancient Kings（先王之道）and The Principle of Ritual and Righteousness（禮義之統）as its positions and uses benevolence, which means focusing human affairs, as its goal and scope to discuss how to cultivate self and govern the country. Secondly, this thesis investigates the theory of rituals and righteousness of Xunzi, which is divided into view of ritual and righteous human, which used as self-cultivation, and theory of rituals, which used as rule the country and the world. Under the view of ritual and righteous human, Xunzi leared the two prerequisites, which were “Humans are born with desires” （人生而有欲）and” Human beings can not live without society”（人生不能無群）. According to these two premises, if human beings do nothing in the world will lead to chaos. Therefore, Xunzi Grasps the concept of heart, which is human initiative, and the rituals of ancient kings, to discuss how to cultivate sage and reproduce the ancient holy king, make the living exemplars again come; The rituals as cultivate sage, its has characteristics which are knowledge base, the solution of conflict between desire and society, and activation norms by sages. Moreover, through exploring the different modes of governing the country, Xunzi grasped the decree and legal system as the focal point of governing the country, and constructed the guideline of governing the country with the sages and rituals. And, Xunzi believed that guideline of governing the country can demonstrate service conception of authority which has vision of people-oriented. Finally, Xunzi concluded that the ritual as the supreme principle and value perspective of the country can reach times of peace and prosperity. The conclusion of this thesis is that the legal philosophy of Xunzi is like a script and is intended to reproduce the ancient rule of the world. It not only discussed the norms of environment shaping, but also the role cultivation. This script values human governing because it hopes to prevent defects in norms governing and prepare for continuation of a harmonious order. Although the legal philosophy of Xunzi is too idealistic, it can provide a reflection on the normative system that is less concerned with human factors today.

碩士
明道大學
中國文學學系(碩士班)
100
The pre-Qin period is the most important times in the history of Chinese philosophy. Philosophy flourished abundantly and was influential in the later development of Chinese philosophy. Xunzi was one of the philosophers in the pre-Qin period, and was Jixia Jijiu. He understood very well the philosophical ideas at his time. Unlike other Confucian philosophers, Xunzi proposed the teaching of "Fahouwang," which he believed is the solution to the problems of his time. This thesis includes seven chapters. In Xunzi’s opinion, of all the forms of animals, human is the only one who is capable of learning, "Xue." Therefore, in order to understand Xunzi's philosophical idea of "Xue," I shall begin with the clarification of the meaning of being "human." Chapter I: Introduction. I will talk about the descriptions of the motivation and goals of my research in this thesis. I shall discuss as well the previous studies and my research methods in this chapter. Chapter II: On human. I shall explain how the human differs from the animals. According to Xunzi, the human beings are capable of learning because there is "Xin" in each and every human being. Chapter III: The maning of "Xue." I will discuss the various philosophical ideas of "Xue." I then will talk about the origins of Xunzi's theory of "Xue," and his understanding of "Xue." Chapter IV: The significance of "Xue" and its meaning. I will point out the significance of "Xue" by clarifying the theoretical framework of Xunzi's idea of "Xue," which focuses on the teaching of Confucius, and can be actually exercised in society. Chapter V: Xinger as the theoretical idea of "huaxing qiwei." Xunzi argued that the human by nature is "shunshi weier," therefore he proposed the efforts of learning after birth—"huaxing qiwei," which helps the human transform himself and achieve perfection. Chapter VI: The efforts of "Xue." There are two parts in this chapter: first, I will explain that "Xinzhi" and "Zhidao" are the foundation of the human’s learning. Through "Xin", one is able to learn. But, learning demands acumination of one’s efforts. Secondly, I shall discuss Xunzi’s theory of how the human achieve his goals through learning, which he proposed two channels of education: teacher’s teaching and one’s life habits. Chapter VII: Conclusion. I will examine the characteristics of Xunzi's theory of "Xue," and the weakness of his philosphy.

博士
逢甲大學
中國文學系
104
Xunzi Confucian heritage, based on the culmination of Qin thought, to absorb and respond to the doctrine of one hundred, Exhibition which opened to the ceremony at the core of life education. Its doctrine comprehensive previous theory, get rid of the "destiny" of the myth, emphasizing the human-centered, return to rational thinking, learning life illustrates significant Confucian thought. In the late Warring States period is an important period of social change, philosophers how to govern the peoples livelihood, social care, national unity, etc., have put forward their point of view, but also the times Xunzi respond, it is to observe the phenomenon from development, he humanity has seen the trend may be evil, so you need to etiquette to be transformed, creatively put forward the "resistance from pseudo," "rites and emphasizing law", habits, etc. life Education Thought. Xunzi large Qingming heart of life excluded wake proposed gift - Heart - management areas discussed rationally explain freedom on the people-oriented, full of ritual over a full HUMANITIES reasonable world. In this paper, mining "fusion of horizons" interpretation method, cited ancient and modern, East and West, both inside and outside, Heaven and other viewpoints, history and theory with the times "intersubjectivity", the primitive method to explore the world and the patriarch, the king of the division, etc. Wang has targeted visits, Internal and External construct their ideas, but also on Confucianism provides a reasonable direction of education, and "two thousand years, are also Xunzi" Xunzi also noted the impact theory, a vast and far-reaching.On this illustrates significant dialogue with modern academic, re-opened Xunzi Life Education and diversified care. Architecture is included Xun Studies in philosophy, society, nature, education, health, counseling and religion ... and so oriented to life science culvert financial one, in the probe on each oriented in order to carry out Xunzi life education essential meaning and theory value and establish new Xunzi sight.

碩士
東吳大學
哲學系
102
Abstract In my M.A. dissertation, I investigate Kurtis Hagen’s constructivist interpretation of the Classical Chinese thinker Xunzi. The American scholar Hagen provides us with a new perspective for understanding the core arguments advanced by Xunzi; in particular, he reconstructs how, for Xunzi, human morality can never be based on some sort of objective standard, but needs to be “created” and “re-created” constantly through new interpretations of existing practices and institutions. Xunzi’s ideas are complex, but quite consistent. He is concerned with “human nature” (xing) and how to transform it ethically. Only through self-cultivation is it possible to achieve adequate control and achieve a harmonious community life. Therefore, according to Hagen’s reading of Xunzi, instead of asking ourselves what morality actually is, we should rather focus on the construction of legitimate moral standards and a viable social order. In my understanding, Hagen’s constructivist interpretation allows us to re-interpret Xunzi for our contemporary needs. After having reconstructed Hagen’s interpretation, I explore such a contemporary perspective of reading Xunzi today and also discuss its potential shortcomings.

碩士
世新大學
中國文學研究所
100
Xunzi lamented the political turmoil, want to lift the scourge of politics, to increasethe welfare of the people, to comment on criticism of the era atmosphere, I view "Xunzi" book and found that the doctrine of Mozi, the attack is particularly strong. This paper Justice Being the Desire from the Xunzi academic heritage and its criticism of the background based on the view of its philosophical foundation and the central idea. Complex on the theory that the Mohist doctrine of familiar with the outline of the two ideas, and the the Xunzi heavy wisdom, vision of re-experience their learning attitude will be critical Mohist Chen Yee cited, in order to examine its theory and practice of ritual studies the function. End its determination A 'attitudes Ming Xun Zi, Yujiu troubled times affectionate Mozi said barge hard, which shows the thinking of the Xunzi "Etiquette" is lapping ponder the words of men. Xunzi its vast of knowledge on the various proposed and commented on Yu Xun book Dachen its non are visible to philosophers of the doctrine is insufficient to together the public, Ming Oita, which right the Mohist the criticism for what. I thought, Xunzi, Mozi-critical theory in accordance with this since in the name given argumemt "" name "thinking through legislation to ban three standard confusion; its critical reasoning, compared with the uncovering of the Heaven's Soldiers "of" the right to interest "," push the class of identified differences ", and then practice Xunzi with Oita, discipline, system class in the eyes of the objective elements of propriety and justice system. Xunzi critical the Mohist spirit from theory to practice together, and visible, the center of gravity of concern to all of your senses that "propriety", "li" is the root causes the Xunzi doctrine of the radiation extending The Xunzi this basis the way, grasp Confucianism specific characteristics come to the fore in the late Warring States, and the Mohist doctrine of the all-round criticism.

碩士
玄奘大學
中國語文學系碩士在職專班
98
A Comparison of Educational Thoughts in “Xunzi” and “Lunheng” Abstract Xun Zi was a Confucian, but his “wayward human nature theory” is diametrically opposed to Mencius’ “good human nature theory.” Based on the theory that human nature is innately wayward, Xun also developed such educational thoughts as “nature and falsehood theory.” On the other hand, Wang Chong lived in the Eastern Han period, a time rife with mystic ideas like “heaven and mankind telepathy theory,” yin and yang, five movements, and divine rights of kings. Wang presented the theory that human nature is part good and part wayward, and fiercely criticized Xun Zi’s wayward nature theory. The thesis compares the educational thoughts presented in the two ancient books, “Xunzi” and “Lunheng”, and step by step explores these two works’ similarities and differences in terms of educational objectives, contents and methodologies by first comparing their fundamental threads of thoughts. To begin with, it analyzes the time backgrounds of Xun Zi and Wang Chong so as to further grasp the connections between their respective times and environments, works and speeches, and educational thoughts. Secondly, Xun’s and Wang’s thinking origins as well as their relations with all the schools are investigated. Thirdly, Xun’s educational thoughts-related thinking foundations, which are divided into human nature theory, nature to falsehood theory, cognition theory, etc., are probed into. Then, Wang’s educational thoughts-related thinking foundations, which are divided into human nature theory, cognition theory, untruth dispersion theory, etc., are discussed. Finally, educational thoughts in the “Xunzi” and the“Lunheng” are compared and analyzed in terms of human nature theory, cognition theory, and educational objective and content. The conclusive part sums up the overall contents of the aforesaid aspects. Keywords: Xun Zi, Wang Chong, Lunheng, educational thoughts

碩士
淡江大學
國際企業學系碩士在職專班
101
The purpose of this study is to explain the managerial ideas in Xunzi’s thinking to modern world, and discuss the potential adaptability of his thoughts in modern organizational management, according to the conclusion of which we may proceed with offering some management suggestions for those enterprises aiming at using his managerial wisdom in the management of their network. Based on the analyzed results, this research has a few conclusions as follows: A. The modern thoughts from Xunzi’s managerial thinking 1. “Establish a country based on the land measured, manage the crowd based on their benefits gained, and distribute workload based on human resources available.” – the idea of planning ahead with a focus on strategic management. 2. “Delegate staff accordingly,” “authorization,” – the idea of organization with a focus on cooperation and authorization. 3. “What matters in an individual is his moderation of characteristics, “action speaks louder than words,” – the idea of human resources with a focus on workers’ personality and virtue. 4. “Herd your subjects,” “love your subjects,” – the idea of motivation with a focus on taking care of workers’ living environment and attending staff at all costs. 5. “The adoption of both etiquette and regulation,” the execution of both rewarding and punishing,” “obedience-oriented” – the idea of control with a focus on regulations. 6. “Be persuasive by being virtuous,” “be stern by preaching morals,” –the idea of leadership with a focus on leaders’ morality. B. The adaptability of Xunzi’s managerial thinking in modern organizational management in the industry The idea of Xunzi’s thoughts is such: establish a country based on the land measured, manage the crowd based on their benefits gained, and distribute workload based on human resources available. This is highly correlated with the modern focus on the abilities of leadership strategies and trend analysis in an organization nowadays. The organizational idea of “separation” in Xunzi’s thinking is also similar to the highlight of departmental cooperation and authorization of managerial heads in an organization nowadays. As well, upon the thoughts of human resource, his ideas that “what matters in an individual is his moderation of characteristics,” and that “action speaks louder than words,” are matching the ideas of modern world enterprise to use an individual according to his morality and his power of execution. As to the idea of motivation Xunzi’s ideas of “herd your subjects,” and “love your subjects,” are corresponding to those of modern industries to emphasize on employees’ life, treasure a talent at all costs, and be considerate of staff. What are also comparable to modern enterprises’ standard operational procedure, scientific on the punishment and reward, and the focus on obedience are his managerial ideas of “etiquette and laws”, “the execution of both rewarding and punishing,” and “obedience is a virtue.” Last but not least, Xunzi’s leadership thinking matches that of modern industries, with a focus on leader’s virtue and the trend of power leadership.

碩士
東吳大學
中國文學系
97
By reviewing (or studying) what Xunzi’s perspective on “human natures”, we can get a clear picture on the whole structure of Xunzi’s theory and understand the correlation between the chapters of “Xunzi”.The purpose of this thesis is to explore Xunzi’s perspective on human nature; base on his study, to further highlight the possibilities and means to change a person’s inner characteristic and the person’s positioning in the socity.Therefore the key questions are: what is hunman? What are the possibility and limitation of human evolution? and how to break these limitations? In order to explore the human orientation in Xunzi’s study, first we should start with the relationship between human and heaven at his contemporary time; because att the time, heaven-worshiping is still a major behavior. Therefore, the only way to specify the orientation of “human”, is to first differentiate “human” from “heaven”. After such clarification is done, we are able to further explore the issues related to “human”.

碩士
華梵大學
哲學系碩士班
98
As a part of Xunzi’s thought of Liyue (禮樂), whose thought of Zhengning not only contains meaning on logic and language philosophy , but also includes significance of cultivation. First, we can observe the reason he wrote “Zhengming pian” (正名篇) is inherited tradition from Confucius and “Chunqiu” (春秋). Concept of shame and honor is the core of his writing. The value of the moral integrity has been manifested. Self-respect is honor. Secondly, the trend of thought on Mingbian (名辯) was vary flourishing during the middle and late period of the Warring States. The various schools invested a lot of time in debating the relationship between reality and name. Xunzi imitated Confucius to argue that Zhengning (正名). He seriously criticized these issues “three plzzes” (三惑) which were been brought by other scholars. Moreover, Xunzi not only focused on those improper applications but went against this trend on account of the improper expression would deteriorate the social chaos at his time. Therefore, Xunzi’s critique on those scholars was due to a protection on an ideal country rules by Liyue. Finally, Xunzi proposed the right way to gain honor: everyone should cultivate himself through Liyue. After they had been transformed through this edification, they will win higher dignity.

博士
國立臺灣大學
哲學研究所
99
This dissertation aims to analyze and constitute the theory of knowledge in Xunzi. In other words, the author tries to present a concealed theory of knowledge in Xunzi using the contextual analysis of the meanings and content of Xunzi’s words and the theory-building method that focuses on basic philosophical questions. Therefore, this dissertation is organized according to the major theses listed as follows: the capabilities of subjects, the qualities of objects, the moral standards of knowledge and justifications, the categories and essence of knowledge, and morality and knowledge. The process of human cognition can be classified into two parts, which are the capabilities of subjects and the qualities of objects. The author suggests that Xunzi utilizes sensibility, perception, memory, the abilities of realizing and projecting tonglei (統類), and the choice of values as the capabilities of subject. Comparatively, the qualities of objects are recognized when subjects perceive objects. Further, objects have two forms: concrete and abstract objects. Qualities of the finite being are concrete object. The rules of nature and the rules of human society are abstract objects. According to Xunzi, as names are imitations of objects, names belong to abstract object as well. However, beliefs are not always in line with facts. Knowledge is generated only when beliefs are consistent with facts. Xunzi indicates that one’s belief originating from perception, illusion, and name-substance relationship may deviate from the fact. Thus, a method used to justify the belief is necessary. He argues that the belief-fact consistency can only appear under the hsü-yi-ching（虛壹而靜）situation because the impediment of knowing no longer exists. This article treats hsü-yi-ching as an ethical standard of knowledge. In addition, Xunzi argues that the following two methods can be used to examine whether a belief-fact gap exists. The first one is pien-ho and fu-yen（辨合、符驗）. The second one is feasibility. More precisely, a match of beliefs and facts appears when “those who sit and talk can prove that their speech is doable”（坐而言之，起而可設張而可施行）. The author deems these two methods as the “justification of knowledge.” In addition, we can classify knowledge appears in the book of Xunzi. First classification is made on the basis of origins, which comprises sensation, study, projection and practice. If we classify knowledge on the basis of the content, skills, aesthetic perception, morality and conception could be included in the second classification. The possibility and essence of knowledge are major issues of epistemology. Since Xunzi is not skeptic about epistemology, there should be a intermediary between subjects and objects. And “Name”（名）is assumed as the intermediary by Xunzi. In other words, “Name” makes it possible for understanding. In addition, Xunzi considers that the correspondence between judgment and facts is the essence of knowledge, so the author indicates it belongs to truth as correspondence. However, the discussion of knowledge does not take knowledge qua knowledge in Xunzi. In Xunzi’s view, knowing is to correctly practice moral motives using knowledge. Through analyzing Xunzi, the author would like to present that ethical judgment is nothing more than the choice of values. Ethical practices in three aspects are discussed. These are the subjective conditions of ethical practices, the objective conditions of ethical practices, and the principles of ethical choices. Firstly, subjective conditions mean that human beings acquire ethical knowledge by learning and making ethical judgments by informed deliberation(lü慮). Secondly, Wise-King(Sheng-Wang聖王) had enacted the rules of ethical actions. Although these rules may be revised and modified as time evolves, it remains unchanged principle throughout different periods of time. Finally, the principles of ethical judgment are the following: mutual takes priority over private benefits. The harmony between the rules of proprity(li禮) and moral emotion is the best ethical choice. In brief, through analyzing Xunzi, the author constitutes the theory of knowledge that consists four elements. These are the process of cognation, the moral standards and justifications of knowledge, the possibility and essence of knowledge, and the choice and practice of morality.

碩士
嘉南藥理大學
儒學研究所
104
Focusing on the theory of human nature in the thoughts of Xun ZI, this paper places it in the vision field of the Confucians during the two Hans, Sui and Tang dynasties. In this context, the author found that for the theory of human nature in the thoughts of Hsun Tzu, the scholars in Han dynasty held tolerant attitude, and Chung Chang’ao in Wei and Jin dynasties, Wang Tung and Han Yu in Sui and Tang dynasties held questioning attitude. However, there were many other scholars, such as Ssu Machien, Liu Hsiang, Tung Chungshu, Hsu Kan and so on, who held positive attitude. What’s more, Yang Ching in Tang dynasty was the first person who made notes for the Hsun Tzu in its history. When this context extended to the vision field of scholars in Song Dynasty, it presented different style. This paper respectively discusses the relative opinions of the neo-confucianism which were called as “Zonghui Confucianism” and “Biechu Confucianism” by Chien Mu on the theory of human nature in the thoughts of Hsun Tzu in different academic vision fields: first of all, though two schools of scholars had few agreements on the theory of human nature of good and evil proposed by Hsun Tzu, their determination to ask people to be good coincided with the thoughts of Hsun Tzu; secondly, though they had different views on the origin of moral codes, the scholars in Song dynasty affirmed that moral codes had its shaping function for people; furthermore, on the issue of mind cultivation, the scholars in Song dynasty adopted the way of "achieving calmness by modesty and concentration" in the thoughts of Hsun Tzu , but the path of cultivation had been changed to be active from passive completely.

碩士
國立雲林科技大學
漢學應用研究所
105
“Xunzi” is the Confucian masterpiece in the late Warring States period. It explores the human nature with use of empirical facts to start and establishes the critical philosophy. Due to the content is clear and logical, his philosophical system was established based on the human nature development theories. In the chapter, “That nature is evil,” it’s said that everyone can become a saint. But why the saints are difficult to find? The main focus of the education in Taiwan is moral education, but there still is something bad or evil. In this society, what does the evil represent? To explore the answers, this study tries to figure out the ways to solve the education problems with the analysis of Xunzi’s concept of “xing” and his methods dealing with the mess of the society. The center of Confucius's education philosophy was benevolence and the thought, “In teaching there should be no distinction of classes,” was advocated. Mencius advocated the Way of the King and emphasized on "righteousness". He bought out the theory of the good human nature and hope to awaken people's quadripolar. Xunzi, another Confucian scholars, owned various viewpoints and arouse the theory of the evil human nature so that the foundation of his human nature theory was settled. And the importance of etiquette become clearer and more obvious. The center of Xunzi's educational philosophy is etiquette.Is it suitable for the education today? Why Xunzi emphasized on the importance of the value of etiquette? This study expect to explore the best mode of current education through researching Xunzi’s education thought. “Water can float a boat, and it can also capsize it.” Education can have huge influence on a country. The education reform has been carried on for more than twenty years. However, many problems still exist, such as the education policy, education concept, education methods, the students’ low learning achievement, family ethics and the link between the school and the real society, and etc. The research tries to find the answer from the “Xunzi.” From the research of the educational philosophy in “Xunzi” and Xunzi’s observation of human nature, the researcher hopes to turn the focus back to the original purposes of the education, find out the practical education principles, and provide the educators nowadays some references.

碩士
國立雲林科技大學
漢學資料整理研究所碩士班
93
The study of Xunzi in America started in 1927 when Homer H. Dubs published his work on Xunzi. Afterwards, Dubs’ works on Xunzi have laid the foundation of the study of Xunzi in America. Since 1932, the study of Xunzi has discontinued for about 20 years, and it has received little attention before 1970. Due to the social and academic environment of the time, the study of Xunzi flourished in the states during the 1970s. The publications of a great many works on Xunzi and a translation of the complete works of Xunzi did lay the ground-work for later developments in the study of Xunzi in America. The study of Xunzi in recent ten years inherited the research results on Xunzi in the past, and was influenced by the study of ethics at that time. Since the study of ethics did exert a great influence on the study of Xunzi, the study of Xunzi’s ethics became common during the period. Besides, the findings of archaeological sources as the references to the study of Xunzi were the feature of the study of Xunzi at this period as well, and would be influential in the later study of Xunzi in America.

碩士
國立成功大學
中國文學系碩士在職專班
102
The body of Expectation toward - A study on the body thoughts of XunZi Author’s Name： Zhi-Han Jiang Advisor’s Name： Chao-Chen Lin Department and college： Dept. of Chinese Literature ,National Cheng Kung University SUMMARY XunZi’s body thoughts can be viewed from two approaches; the first approach is “body’s structure”. The body structure thought by XunZi is composed of three parts: blood ＆ breath body, noema body, and figure body that is the natural body, innate and independent; however, people should not just be satisfied with the natural body, not just stay in the “natural person”, but must become the pattern of “social person” through a learning process, so there is the second approach, “body’s practice”.“body’s practice” is the process of practicing “dependence─interdependence─dependence exhausted”, that is the self-cultivation theory of “Identity—Effort—Realm”. “Identity” refers to “dependent body”: blood ＆ breath body, noema body, and figure body. “Effort” refers to “interdependent maintenance”: cultivation of temperament, training of mind, and improvement of body. “Realm” refers to “dependence exhausted realm”: moderate temperament, bright mind, and practicing body. Key words: Xunzi, Body, Dependent, Interdependent, Politeness ＆ Justice, Bright Mind INTRODUCTION Currently, there are two kinds of study on XunZi’s body thoughts: “View of Politeness ＆ Justice Body”, and “View of Bright Mind Body”; the former really grasps the overall manifestation of XunZi’s body thoughts while the latter clearly outlines XunZi’s mode of thinking about heaven and universe relating to body and mind. However, although both can be justified, there are inadequacies. “View of Politeness ＆ Justice Body” is indeed a powerful interpretation system, but is somewhat inadequate for XunZi’s body structure and practicing process; “View of Bright Mind Body” solves XunZi’s inner body theory; however, it is unclear about XunZi’s body with respect to identity, effort and realm, as well as the based links. Therefore, in this dissertation, “Dependent Body” as a starting point, to grasp the ultimate concern of XunZi’s cultivation to become a sage is to solve the shortage of the two theories. MATERIALS AND METHODS The text used herein is the XunZi annotated by Lee Di-sheng and three methods are used: the literature analysis of philosophy, Lao Sze-kwang's Method of Primordialquestion, and Charles Wei-Hsun Fu's Creative Hermentics to construct the theoretical framework interpreting XunZi’s body thoughts of dependence—interdependence—dependence exhausted. RESULTS AND DISCUSSION There are five main results discussed in this thesis: 1. Innately, each person has Qi-shaped body, and the Qi-ruled “Shen” that is natural and independent people’s empathic ability, but should have the dependent “heart”—the essence of Qi, through clear consciousness as the effort of heart training can reach the realm of “empathy with mind”. 2. “Shen” exists in the physical world where people live; on Heaven, it is the vigor of creation and evolution between heaven and earth; on earth, it is the polite and just rule of a harmonious and united state and society; on mind, it exists in people’s empathic ability. 3. Since “Shen” in people’s mind, Qi-converted “Shen”, and polite ＆ just “Shen” (rule) have homogeneity, of course there is the possibility of sympathy. Therefore, although XunZi does not have MengZi-type “Heaven and life are interoperable”, there is “The sympathy between Heaven and life”. In this aspect, XunZi affirmed people not only can perceive the meaning of super experience, but also have the mysticism connation of “coherence with the Universe”. 4. XunZi considered sage’s spiritual outlook belonging to the practice pattern that moral consciousness enriches whole body, with the purpose to shock the scholars’ feelings and experiences, and further produces the imitative function of empathy to reach the practice effect of body-improvement efforts. 5. The sage’s body power thought by XunZi is to indicate all individuals in the human world are under the norm of politeness and justice, that is to say the sages like others are under politeness and justice. There should be the possibility of dialogue between XunZi’s “politeness and justice” and Foucault’s “discipline” with each other. CONCLUSION However, after all, XunZi is dependent and inadequate, unlike MenZi is independent and self-sufficient, so XunZi is bound to need the “dependent basis”—the interdependence by politeness ＆ Justice, mind and teachers, so as to smoothly go towards the road of being a sage and finally achieve the goal. In addition, Comparing to MengZi’s focus on intrinsic mind cultivation, XunZi more focuses on external body practicing. Because XunZi emphasizes “figure”, “improvement of body”, and “practicing body”, he more values the special meaning of human body in the process of socialization and under politeness ＆ Justice.

博士
國立高雄師範大學
國文研究所
103
Abstract As scholars from various places investigate the concept and idea of “life” in “I Ching,” they tend to focus on the discussions of “Yi Zhuan” and never or seldom probe into “I Ching.” In the analyses on the issue of life in “I Ching,” there is a lack of analysis on inheritance and derivative of concept and idea of life from the perspectives of oracles-> Confucius -> Mencius -> Xunzi -> “Yi Zhuan.” Moreover, in terms of the discussions on “life,” there is a lack of discussions on “methods” for “changing the life” of people. The discussions on strategies seldom focus on factors of environmental background. As a result, the analyses and discussions of “external studies” are required. In addition, analyses and discussions can be further divided into “great tradition” and “little tradition.” During the investigations, most of the analyses and discussions focus on the application of literature with great value. However, “unearthed literature” and “archaeological data” can be used more frequently. Therefore, this study intends to further investigate the necessity of use of such data. This study analyzed philosophers’ concepts and ideas of “life” in oracles, “I Ching,” “The Analects,” “Mencius,” “Xunzi,” and “Yi Zhuan,” in order to observe whether any creative interpretations were made, as well as to find out their methods for changing life. It is hoped that the findings can be provided as reference for modern people to effectively overcome difficulties when they encounter predicaments in life. Moreover, this study attempts to clarify the transformation of concepts of “life” in oracles, “I Ching,” “The Analects,” “Mencius,” “Xunzi,” and “Yi Zhuan,” as well as to compare it to the two stages of “philosophical breakthroughs” in “pre-axial period” and “axial period,” in order to explore the mutual relationship between transformation of philosophers’ concept of “life” and time/environment. Therefore, this study intends to use the advantages of research method of “separating the text from commentaries” to investigate the concepts of “life” in “I Ching” and “Yi Zhuan,” respectively, in their time, as well as their connection with thought and culture at the time. In addition, this study intends to use the advantages of research method of “using commentaries to interpret text” to analyze “Yi Zhuan’s” developmental and creative interpretations for “I Ching.” With the integration and ii application of these two research methods, it is hoped that this study can further understand the concepts and ideas of “life” in text and commentaries of “I Ching.” Moreover, this study combined and applied “research method of history of concepts” and “research method of history of ideas” as the method and strategy for studying text and commentaries of “I Ching.” In other words, this study used “life” concept-centered interpretation method to investigate and analyze the formation and development of ideas of “life” in oracles, “I Ching,” “The Analects,” “Mencius,” and “Xunzi.” In other words, this study used longitudinal research methods to inspect the transformation and development of concepts of “life” in historical trends, as well as the inheritance and creation of traditions. This study used cross-sectional research methods to explore the external factors affecting the thought and culture for formation and development of concepts of “life” from the perspective of history/time, in order to reveal the external motivation of formation and development of concepts of “life” and its mutual relationship with environment. Furthermore, in addition to investigating the cultural background factors of “great tradition,” this study also analyzed the regional and cultural background factors of “litter tradition.” With the research methods and strategies mentioned above, it may be more likely to discover the concepts and ideas of “life” in text and commentaries of “I Ching” and Confucius, Mencius, and Xunzi, as well as the meanings and values of methods for changing life.

博士
國立臺灣大學
中國文學研究所
99
This dissertation tries to resolve whether the thought of Tai Chen is closer to that of Mencius or Xunzi and the influence of relevant thoughts in mid-Qing Dynasty. With regarding to this, though scholars hold differents opinions, there is still a consensus: though Tai Chen, like Mencius, espouses the theory of Good Nature, he still has something in common with Xunzi. Therefore, key to this paradox lies in adequately judging the doctrine of good human nature as proposed by Tai Chen to be more like Mencius or Xunzi. In order to analyze Tai Chen’s thoughts, different viewpoints in Mencius’ and Xunzi’s philolophy related to Tai Chen are listed, such as their definitions of human nature, the way to achieve the good human nature, relationship between Rites and lust, relationship between heaven and human, the thought of the Sage and relationship between society and individual. We can find that Tai Chen advocates the doctrine of good human nature and emphasizes that the Rites is within human nature. However, he opposes abstinence of lust, analyzes human nature through the perspective of affection, lust and intelligence while stressing in particular the importance of intelligence. In addition, he is “againt returning to the origin” and “emphasizes development and accumulation.” Therefore, it is obvious that Tai Chen is in fact more similar to Xunzi. This dissertation further points out the reason why Tai Chen identifies with Mencius while opposes Xunzi is that he holds Mencius in great respect and opposes the Neo-Confucianism. But, with regard to the content of their thoughts, their essential concerns are the same, that is, they are both against returning to the beginning, the Principle and the original nature. This characteristic renders both of their thought structures forward-looking and progressing, instead of up-ward and introspective, differing greatly from Mencius’ thoughts. In fact, Tai Chen’s thoughts can be viewed as an “improved” or “revised” edition of Xunzi’s philosophy. In the last part, this dissertation also discusses the similarities between Xunzi and three scholars influenced by Tai Chen, including Chiao Hsun, Ruan Yuan and Ling Ting Kan. And we found that in terms of emphasis on the teaching and influence of the Sage and positive evaluation to Xunzi, they are even closer to Xunzi than Tai Chen is. As these four scholars play a leading role in the trend of thought of Xunzi’s philosophy in mid-Qing Dynasty, it also signifies the importance and influence of the thought of Tai Chen.

碩士
世新大學
中國文學研究所
98
The formation of the Ritual Thought of Xunzi has two premises: the main one is a historical heritance from Confucius with his study of the Confucian classics ; the secondary one is the phenomenon to re-create Confucian Ritual Thought in order to respond to the social situation in the Warring States period and the contention of a Hundred Schools of Thought. After combining these two premises, Xunzi constructed his comprehensive and unique theory which includes the relationship between Heaven (tian) and man and his point of view about human detestable dispositions, which are naturally inclined toward selfishness. Because of the uniqueness and innovation of Xunzi’s Ritual Thought, the Confucian Ritual Thought once again obtained emperors and the intellectuals’ attention and emphases in the Warring States period. As for his own Ritual Thought, Xunzi built the frame through the interaction between the moral value (qing) and the form of ritual (wen), which finally led to his central idea that Ritual Propriety, the rules which guieds behavior, should be established according to human’s natural affection. By means of studying concepts of Xunzi’s “qing” and “wen,” we can obtain a philosophic understanding of his thinking, a historical observation toward the social circumstances in the Warring States period and an academic positioning of the importance of his own Ritual Thought. In addition, this thesis also tries to demonstrate Xunzi’s specific ststus in Confician Ritual Though inheritance and the significance of his theory in Chinese Ritual Musical Culture.

碩士
國立清華大學
中國文學系所
106
This thesis investigates to use Protege Ontology Library to construct the ontology of lunlei in Xunzi and regards the related categorization of ethics as a research focus. This thesis systematically organizes the related categorization of ethics in Xunzi and analyzes the pattern and structure of categorization. I provide a brand-new research perspective, offer some evidences, reexamine previous studies and analyze the practical meaning of lunlei in Xunzi. This thesis is organized as follows. In chapter 1, the research motivation and purpose is mentioned. Protege Ontology Library which is the tool to construct the lunlei structure is introduced. Also, I review studies on lei in Xunzi and provide a definition of lunlei. In chapter 2, I narrow the item and scope of lunlei and analyze the language forms of lunlei. In chapter 3, I organize and systemize what are covered in the scope of lunlei. In chapter 4, I probe into the way to classify those lunlei based on the knowledge structure of lunlei and the search function in Protégé. The principle and purpose are discussed in this chapter. Chapter 5 is the conclusion. I not only summarize chapter 1 to chapter 4, but also address the relationship between human, heaven, and things. The core idea of Xunzi which regards human as center is also emphasized. The basic element of lunlei is human. I also compare the idea of ethics between Lunyu, Mengzi and Xunzi. Compared with Confucius and Mengzi, Xunzi heavily focuses on the way to put ethics into practice and the method and principle of lei. At the end, I point out that the future vision of ontology, which is a brand-new method for the humanities.

碩士
華梵大學
哲學系碩士班
106
Abstract Xun Zi's thoughts are full of humanistic spirits that insist on self-practice , From individuals to others, they must be “identified”, “righteous”, and “energy group”. To practice from the laity to the great Confucian and saints , Inspirational and gradually learning is the only way to learn . This learning process is very difficult , To accept the test of external standards , It is even more important to go beyond the breakthrough in internal training , To emphasize the necessity and importance of acquired learning in the inspiring projects of "governing by the heart" and "from the perspective of sexuality", the great Confucian and saints is gradually cultivated , not born . Heaven is a natural phenomenon, there is no will , Under the natural world , Through ideological zeroing , In the face of all kinds of energy, we must use the energy of knowledge, communication and open thinking . Strictly with objective empirical tests , Adhere to the heart of “Strong” ” Qing Ming” and “ Vacant” “Only” and “Static”（Not to be tempted and have the ability to identify and dialyze）, The external constraints of the esoteric method , The true, the good, the perfect world of peace has been able to become a "intrinsic and Human caused" , However , “Common people's problems , Covered by a small area , And do not understand the truth “, Although we understand most of the truth, there are also minor drawbacks . "unblock" meaning is the "common heart disease for everyone" is lifted . This emphasis and affirmative on the " advisability " of "heart" , Explicitly reveal the epistemology of practicing self-experience . The heart of “unblock" , Not only accomplishment of effort on “ Vacant” “Only” and “Static” , And can establish and maintain the order of various things , Establish a social culture that can conserve all kinds of things , Become a culturally organized "heart" with "course" . It can also be said that the " unblock " heart is a perfect, true, and good socialized heart . " unblock " must first be “ Vacant” “Only” and “Static” , In order to have a clear heart , To use the "nothingness" macro to " unblock " , With " Only " focus and being undisturbed to "purify the mind" , Experience the constraints of external rituals and convert them into the heart of governance . The “heart” of lying dreams can be fully opened up through zeroing and logical verification . It is finally possible to practice the heart of“Strong” ” Qing Ming”, The critical reason for education and learning is here . This article tries to explore the meaning of learning in the text of “unblock a Chapter”. Stressed the need to return to zero mentality , Remove stereotypes , To relieve the ideological pattern , Through empirical tests , To achieve the ability to understand the comprehensive category . The education of Zeroing , logical reasoning , empirical problem solving , Is an important issue in education in the modern era . The educational tenet of a fully open minded ability with discriminatory power , It should be the current education policy Key words: Correctitude and Righteousness, Humanism , unblock , “ Vacant” “Only” and “Static” , heart of “Strong” ” Qing Ming”, Open mind .

《荀子》一書嚮稱難讀，殆至中唐，楊倞始為之注。迄至民國，梁啟雄挾以增補清人王先謙《荀子集解》。梁氏秉持普及《荀書》之旨，以《集解》為底本，再揀選《集解》未及取錄之晚清學者、民國學者、日本漢學家之解說，編成《荀子簡釋》（舊版則稱作《荀子柬釋》）。此書注解簡明扼要，誘掖初學，嘉惠學林。民國學者楊樹達稱許《簡釋》「其引誘後學之意，可謂至哉」，高亨亦讚揚此書「固學之所棘求，亦鴻彥之所必取」，可見此書當時享負盛名。前賢研究《簡釋》者鮮矣，亦多從其校勘、注解未周之處入手，用力尤深，然猶有未逮。本文以《簡釋》為本，比對《荀子》歷代重要注解，以見《簡釋》卓然有成，風行一時之原委。
首先，本文將回顧前賢對《簡釋》之評價及研究概況。學者或從整體印象入手，極力讚揚此書；或從校勘、注釋等方面，進行仔細之個案研究，考訂《簡釋》未周之處。前賢對《簡釋》之評騭，或褒或貶，誠為卓識；惟仍有未備，時有偏頗。本章基於前賢研究成果，釐訂研究範圍及方法，藉此建立全文之架構。
其二，本文將簡述梁啟雄生平及《簡釋》成書緣由。關於梁氏生平，多是零散扼要。惟《燕京大學人物志》所收錄之梁氏生平介紹，乃出自其兒女梁思萃、梁思美及梁思瑩之手筆，至為詳盡，殊具參考價值。本章即據此為本，再仔細覆檢梁啟超家書提及梁啟雄之言行，述說梁氏生平。前賢鮮有引錄梁啟超書札作為依據，本章藉此補充及佐證前人所述未周之處。
其三，本文將析論《簡釋》注釋之體例。梁氏於《簡釋》撰有〈述例〉、〈自敍〉及〈重印敍言〉，先後提及編撰此書之法及其具體情況。本章欲就此歸納，並深入探討梁氏注解之特點。其中有繼承前人注解方式，亦有基於前賢之法而略作變通。梁氏嘗援白話翻譯荀文，串講句意，實為當時劃時代之注解模式。又細究梁釋內容，實有助窺探其取捨前賢注解之準則。
其四，再就《簡釋》徵引前賢注解情況仔細研究。本部分從四種個案入手，深入探討《簡釋》取捨前賢注解之準則及其對後世荀學研究之價值：
首先，論及《簡釋》徵引楊倞注之情況。傳世注解《荀子》至為完備者，始見於唐代楊倞。楊氏極力訓釋字詞，串講文句，殆為首本全面校釋《荀子》之著作。相較唐代以後專以條辨札記方式斠釋荀文之學者，楊注仍為後世學者研習、校注《荀書》所必然參考之作。梁啟雄編撰《簡釋》之時，亦非例外。本部分一則可以窺探梁釋取捨楊注之準則及特點，一則亦可以揭示《簡釋》對楊注之重視。
第二，論及《簡釋》參用日儒與清儒考證成果之情況。藤川正數《荀子解釋史上における邦儒の活動》認為荻生徂徠以來日本對《荀子》之考證及注解作業，已領先清儒之考證，並論證日本德川學者（物雙松、冢田虎、久保愛、桃井白鹿、豬飼彥博）先發表之考證內容與清儒之見解符合，其實僅僅出於當時兩地學者之考證方法論及考證材料一致而來之暗合，並補充謂清儒幾乎無可能參考過日本學者考證之結果。其說誠為卓識。本部分即欲比較日儒與清儒考證暗合之見解，揭示異同，進而考辨《簡釋》對上述注解之取捨方法及其原委，為日儒與清儒荀學考證成果暗合之課題上，提供另一思考方向。
第三，論及《簡釋》迻錄梁啟超解說荀文之見解。梁啟雄嘗謂其兄梁啟超「鑽揅之暇，治業有閒，輒以《荀子》口授啟雄，逾年而業畢」，可見梁啟超對梁啟雄研治荀學之啟蒙，影響甚深。現今傳世有關梁啟超校釋荀文之見解而較為有系統者，主要載於《簡釋》之中。本部分將梳理梁啟超之解說，加以述評，以見其荀學研究之特點，並揭示《簡釋》保留其說，為荀學研究提供重要參考，有助補足前輩學者關於荀學研究未及注意之實。
第四，論及《簡釋》引用楊樹達〈讀荀子小箋〉及高亨〈荀子眉箋〉兩種稿本之情況。楊、高二文其後有所增删修改，或發表於學報，或輯錄於其個人學術著作之中。本部分將分別比較楊、高二文各種版本之異同，以見二人於荀學研究成果前後有所改變之實；進而揭示《簡釋》保留兩種稿本，實對楊、高二人最早期之荀學研究成果提供重要參考，有助補足前輩學者關於荀學研究未及注意之處。
其五，詳細比較《簡釋》新、舊版本注解改動之實。民國之時，「誘掖初學、普及古籍」之風漸見熾熱；《柬釋》之出，蓋亦此由。書成以後，梁氏未敢怠慢，屢為《柬釋》補苴罅漏，力臻完善；終編成新版《簡釋》。本部分通過比勘兩種版本，一則探究《荀子簡釋》誘掖初學、普及《荀書》之法；二則揭示兩本對讀可為後學研究《荀子》所帶來之啟示。本部分冀能就現有書證，進一步論述梁啟雄治學之法，補充民國《荀子》學史之一隅，以及完足前賢對《簡釋》評騭未周之處。
Xunzi 荀子 is well known for its abstruseness. In the Mid-Tang Dynasty, there appeared its commentaries authored by Yang Liang 楊倞. Later in the Republican Era, Liang Qihong 梁啟雄 augmented Xunzi Jijie 荀子集解, which had been composed by Wang Xianqian 王先謙 in the Qing Dynasty. Liang intended that Xunzi appeal to a wider audience, and based on Xunzi Jijie, he further selected the explanatory notes made by the scholars of the Late Qing Dynasty and the Republican Era, and those by the Japanese sinologists. The edited work became Xunzi Jianshi 荀子簡釋／荀子柬釋. As concise as they are precise, the annotations in the book are evident in their contributions to the academia through stimulating the beginners to further inquiry. Xunzi Jianshi was highly regarded as a contribution to enlighten novices on the studies of Xunzi by Yang Shudai 楊樹達 and Gao Heng 高亨. Scholars have set great store by fixing the shortcomings of the collations and annotations in Xunzi Jianshi, however their investigations always leave much to be desired. This thesis is aimed at accounting for the prominence and popularity of Xunzi Jianshi by comparing it with those significant commentaries made on Xunzi over the past dynasties.
Chapter One reviews the evaluation and previous studies on Xunzi Jianshi. Scholars either declared strong approval of this book with their general impression, or carried out detailed case studies on the collations and annotations to examine its deficiencies. Both the positive and negative comments made by the predecessors on Xunzi Jianshi are valued as profound views. Nonetheless, they still fall short of thoroughness and often impartiality. Built on these research outcomes, this chapter sets the scope and methodology of the current research upon which the framework of this thesis is constructed.
Chapter Two briefly introduces Liang Qixiong’s biography and explains the emergence of Xunzi Jianshi. Liang’s life was mostly recorded in concise, fragmentary way. An exception is a biography collected in Yanjing Daxue Renwuzhi 燕京大學人物志 and composed by his children Liang Sicui 梁思萃, Liang Simei 梁思美 and Liang Siying 梁思瑩. Detailed and of high research value, it forms the foundation of this chapter, which further addresses the details of Liang Qixiong’s life and his words and deeds as mentioned in Liang Qichao Jiashu 梁啟超家書 (Liang Qichao’s letters to home). Previous scholars rarely included Liang Qichao’s correspondence in their research. Thus, this chapter supplements the incomprehensive coverage of the previous literature.
Chapter Three analyzes and discusses the stylistic rules of Xunzi Jianshi. Liang in his shuli 述例, foreword and reprinted preface mentioned his approach to compiling this book and gave a detailed account of them. This chapter sheds light on the features of Xunzi Jianshi commentaries. These include the continuation of the annotation methods adopted by his predecessors as well as the slight adaptation of the previous methods. Liang translated Xunzi into vernacular Chinese and offered a precise and coherent explanation of its meaning, breaking new grounds in the mode of annotations. Careful investigation into his explanatory notes gives us a glimpse into his criteria to select the annotations previously made by his forerunners.
Chapter Four illustrates the citations and quotations from the previous commentaries of Xunzi in Xunzi Jianshi. This chapter divides into four case studies investigating the way Liang cited, as well as their contribution to the studies of Xunzi.
Firstly, this section discusses the citations and quotations from Yang Liang’s Xunzi Zhu 荀子注. Amongst the existing works, Yang Liang of the Tang Dynasty made the earliest attempt to offer one of the most comprehensive annotations on Xunzi. Yang provided a detailed explanation of words and coherent elaboration of the textual meaning, so much so that his work became the first work that fully collated and annotated Xunzi. Compared with other scholars after the Tang Dynasty who explained the book in a piecemeal manner with reading notes, Yang’s annotations remains the work which later scholars studying and annotating Xunzi must consult. Liang Qixiong was no exception in his compilation of Xunzi Jianshi. This section does not only look into Liang’s criteria and features of selecting Yang’s annotations, but also reveals the emphasis laid upon Yang’s annotations as shown in Xunzi Jianshi.
Secondly, this chapter explores the citations and quotations from the textual criticism done by Japanese Sinologists and the Chinese scholars in the Qing Dynasty. In Junshi Chūshakushijō ni okeru Hōju no Katsudō 荀子注釋史上におけ る邦儒の活動, Fujikawa Masakazu 藤川正數 indicates that the textual research and annotations produced in Japan since Ogyū Sorai 荻生徂徠 has outperformed those made by the Chinese scholars of the Qing Dynasty. He also raises an idea that the Japanese scholars of the Tokugawa period 德川時代 (1603-1867), including Mono Sōshō 物雙松, Tsukada Tora 冢田虎, Kubo Ai 久保愛, Momonoi Hakuroku 桃井白鹿 and Igai Hikohiro 豬飼彥博, preceded the Qing scholars in conveying similar views on certain areas of textual criticism. This is in fact because of the coincidence arisen from the use of the same methodology and materials for textual criticism. It was almost unlikely that the Qing scholars had referred to the research outcomes of the Japanese scholars. In light of this sophisticated view, this section compares the views between the Japanese and Qing scholars which coincidentally agree to one another, and reveals their differences and similarities. In turn, it probes into the selection criteria for adopting the above annotations in Xunzi Jianshi, and the reasons behind them. This paves a new way for the research on the coincidental agreement between the outcomes of Japanese and Qing scholars regarding the studies of Xunzi.
Thirdly, this section inspects the citations and quotations from Liang Qichao’s 梁啟超 explanatory texts on Xunzi in Xunzi Jianshi. Liang Qixiong once mentioned that his brother Liang Qichao "verbally taught me (Liang Qixiong) Xunzi in the leisure of his research or business, which last over years." It can be seen that Liang Qichao had a deep enlightening effect on Liang Qixiong regarding his research on Xunzi. The remaining work by Liang Qichao on Xunzi was recorded in Xunzi Jianshi in a fairly systematic manner. This section clarifies and comments on the explanation made by Liang Qichao in order that one can glance through the features he had in studying Xunzi and that it reveals his words retained in Xunzi Jianshi. This offers an important reference to the studies of Xunzi and complements the areas previously unnoticed in the Xunzi research.
Fourthly, this section examines Du Xunzi Xiaojian 讀荀子小箋 of Yang Shuda and Xunzi Meijian 荀子眉箋 of Gao Heng (reading notes on Xunzi studies) in manuscripts cited and quoted by Xunzi Jianshi. Later on, Yang and Gao made amendments in their manuscripts and then published in a journal paper or a monograph. This section compares and contrasts the manuscripts used in Xunzi Jianshi and the published versions, showing the changes on Xunzi Studies made by Yang and Gao separately. The initial notions of Yang and Gao retained in Xunzi Jianshi do provide a significant reference for Xunzi Studies in the Republican era. This section tries to add supplementary notes to this topic neglected by the previous research.
Chapter Five compares and contrasts the former and latter editions of the Xunzi Jianshi to show that Liang modified the commentaries in various ways. During the Republican era, it has become more of a trend to popularize ancient Chinese texts for the interests of new learners, hence the publication of Xunzi Jianshi. Since the coming of its first edition in 1936, Liang had endeavored to make amendments on the commentaries to perfection, which eventually gave rise to the critical edition in 1956. This chapter examines how these modifications enlighten novices on the studies of Xunzi. Furthermore, there is a discussion on Liang’s scholarly research methods, and also a supplement to the history of Xunzi studies in the Republican era and the incomprehensive comments on Xunzi Jianshi made by the previous scholars.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
伍亭因.
Parallel title from English abstract.
Thesis (M.Phil.) Chinese University of Hong Kong, 2014.
Includes bibliographical references (leaves 544-553).
Abstracts in Chinese and English.
Wu Tingyin.

La ritualité, qu’elle soit de nature religieuse ou éthique, ou encore qu’elle relève de l’ordre de la coutume, ponctue la vie des individus, des groupes et des communautés, souligne et entretient les liens sociaux et ancre le monde humain dans le monde naturel. La philosophie confucéenne confère une place centrale à cette notion de lǐ 禮, « ritualité », et c’est probablement, au sein de cette école, Xunzi (IIIème siècle av. n. è.) qui lui accorde le plus grand rôle philosophique. Toutefois, une multitude de tensions anime ce concept de « ritualité » qui se situe à la jonction du Naturel et du Culturel, de l’éthique et du sacré, du matériel et de l’intangible, du profane et du religieux. Ce mémoire se base sur l’exégèse d’extraits pertinents du Xunzi, et, grâce à l’étude du champ sémantique et lexical de la ritualité ainsi que l’analyse étymologique des concepts clefs lui étant rattachés, apporte un nouveau regard sur la notion de lǐ. Nous restituons le souffle cosmique – fractales d’oppositions binaires mettant en relation le microcosme au macrocosme – à l’œuvre dans la pensée du lettré, et y exposons les liens intimes unissant la ritualité au sens moral. Nous soutenons qu’une approche intégrant et différenciant l’en acte du potentiel dans la pensée de Xunzi fournit une solution au problème de la nature humaine telle que conçue par le philosophe. Notre conception de la représentation et de la cosmologie procure une nouvelle vision, respectivement, du symbolisme rituel et de l’ordre cosmologique. Nous mettons au jour la manière dont la ritualité crée le sens moral de l’individu, intègre l’homme à sa société et la société à l’ordre du monde et découvrons une pensée qui extirpe le divin de la dimension religieuse transcendante pour faire de l’humanité et de la moralité de l’Homme les dépositaires du sacré.
Rituality, whether of a religious or ethical nature, or even as a matter of custom, punctuates the lives of individuals, groups and communities, emphasizes and maintains social ties as well as it anchors the human world in the natural world. Confucian philosophy gives a central place to this notion of lǐ 禮, "rituality", and it is probably, within this school of thought, Xunzi (3rd century BC) who gives it the greatest philosophical role. However, a multitude of tensions animates this concept of "rituality" which lies at the junction of the Natural and the Cultural, the ethical and the sacred, the material and the intangible, the profane and the religious. This master dissertation is based on the exegesis of relevant excerpts from the Xunzi. By the study of the semantic and lexical field of rituality as well as the etymological analysis of the key concepts associated with it, we provide a new vision to the reader concerning the interpretation of lǐ. We restore the cosmic breath – fractals of binary oppositions relating the microcosm to the macrocosm – at work in the thoughts of the scholar and expose the intimate links uniting rituality to inner moral sense. We argue that an approach integrating and differentiating actuality from potentiality in Xunzi's philosophy provides a solution to the problem of human nature – as conceived by the thinker. Our conceptions of representation and cosmology shed a new light on, respectively, ritual symbolism and cosmological order. We uncover the way in which rituality creates the inner moral sense of individuals, integrates man into society and society into the order of the world. We discover a thinker that extirpates the divine from the transcendent religious dimension to make humanity and human morality the custodians of the sacred.

碩士
南華大學
哲學與生命教育學系
102
In my paper I would like to make a comparative study between the thinking ego of Descartes and _the philosophy in 〈Revealing〉 of Xinzi in order to make the understanding of the both philosopher deeper. Descartes understood philosophy by a research from a deduction of a thinking subject with absolute certainty through the reason activity of light of nature. Descartes found that such ego as the spirit substance had the certainty like the concept of God by the method of universal doubt and the intuition from reason. According to such understanding we can find the truth of the other things, and therefore get the knowing of truth. The basical thought of 《Xunzi》 was Li(禮) and denied the value of 《Shijing》 and 《Shu》, but also saw the mind from knowing as very important, and this is a system different from the system of Confucius and Mencius who hold that mind was basical on Ren. The point supporting《Xinzi》 is the mind to revealing by knowing, but not by Ren. Descartes and Xinzi have a same beginning point, that is, former, knowing God and latter, knowing Ren. The diverse point between the both philosophers hold in my paper is that the understanding of God by Descartes belongs to the understanding of theology of Middle Ages, and the understanding by Xinzi belongs to the viewpoint of nature which is different from the understanding of Confucius and Mencius.

博士
國立清華大學
中國文學系所
105
Xunzi is known for the theory of humanity evil, and becomes a unique school in the Confucianism. However, under the powerful influence of metaphysical morality thinking of Mencius, the uniqueness and value of the idea of Xunzi is not completely settled. Most scholars believe that Xunzi’s thinking lacks autonomy and universality with regard to the idea of “the transformation of humanity,” because it lacks an organic root of moral system. Therefore, the method of research Xunzi today must get rid of the influence of Mencius This paper is based on a large number of unearthed documents, combining with the history of academic development and the Book of Xunzi, trying to clarify the real status of Xunzi, in history. This article aims to elucidate three topics of ritual source, Chi-Hsia Academy and Brightness Thought. In the beginning, the ritual, li 禮, in Xunzi concept has based on the ritual of the Zhou Dynasty; however, we found that Xunzi was following the li 禮 which aristocracy in the face of social chaos to build a set of maintenance of social order etiquette by unearthed documents. Therefore, the ritual, li 禮, in Xunzi is quite different from Lu country. Second, we can find a lot of brightness image in The Book of Songs(詩經) and Shangshu(尚書); however, we can’t find the same inheritance of brightness image in The Analects of Confucius and the book of Mencius. To my surprise, we found a lot of bright images in the book of Xunzu who is a Confucian heresy. Why is there such a situation, being worthy of further study. Finally, Xunzi is always regarded as advocating separation of heaven from human; however, Xunzi declared that if we get the 德 in our mind by accumulating good things, then you will obtain the bright spirit (神明) and you will combine the inside and outside bright spirit together(通於神明). In other word, human and heaven( bright spirit) is a System, not a separation.

碩士
淡江大學
中國文學系碩士班
106
This paper attempts to return to Xunzi the most fundamental problem, hands from the angle of human nature, has been completely "evil" as the core, to understand how Xunzi people through the "desire" operation of society, and try to re build to the "evil" in Xunzi''s theory by image, establish "evil" into "sage" the theory of human nature. This article is divided into five parts. The first part is the first part of the study. The second part examines the meaning of Xunzi''s desire and the theory that can be established in the literature. The third part from the relation with education, research on the relationship between the relationship between the corresponding holy Wang Daru Xunzi. The fourth part studies Xunzi''s literature and rebuilds a set of evil human nature theory. The fifth part continues the fourth part of the theory of human nature and studies the development of Confucianism in the context of Xunzi.