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Thesis (Ph. D.)--University of Sydney, 2008. / Title from title screen (viewed February 23, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Degree awarded 2008; thesis submitted 2007. Includes bibliographical references. Also available in print form.

<p> The development of character is one of the objectives of the American educational system. This historical study examined the debate over character education in the 1920s, a decade in which Americans were especially committed to creating moral youth. Specifically, this study investigated the character education work of Edwin Milton Fairchild from 1893 to 1939 and how his work reflects the tension between conservative progressives and liberal progressives in the early twentieth century. Primary source and archived documents such as journal articles, personal correspondences, ephemera, and photographs were used to conduct this study. As a result of this study, it was determined that Edwin Milton Fairchild was a pioneer of secular moral education in America and that the current controversy surrounding how character education should be taught in schools has roots that were established a century ago. The work of Edwin Milton Fairchild during the late nineteenth and early twentieth centuries played an important role in the secularization of moral education and is a prism through which the debate over character education among progressives can be better understood.</p><p>

Sidney D. Gamble (1890-1968) was a social scientist, religious reformer, photographer and Christian humanist who devoted his life to the study of Chinese urban and rural society. Gamble made four sojourns to China between 1908 and 1932. He served as research secretary for the Beijing YMCA and the Mass Education Movement at Dingxian. As a volunteer member of Princeton-in-Peking, he conducted major social-economic surveys of urban and rural north China, helped establish community service programs in Beijing, and pioneered in the teaching of sociology and social work in China. During his tenure, Gamble also used his camera to build up a visual archive of 5,000 black-and-white photographs which successfully captured the images of China during those critical years in its history. Through Gamble's life and work, the dissertation looks into the institutional history of the Princeton University center in China from 1906 to 1949, during which time its chief work was first to organize and operate the YMCA and then to run the Princeton School of Public Affairs at Yenching University. This study also seeks to analyze how Princeton-in-Peking, under the influence of both the Social Gospelers and institutional economists at home and the forces of reform and revolution in late Qing and early Republican China, shifted the focus of its efforts first to community service and social work and later to higher education in the social sciences. For the first time in the history of Christianity in China, Association work in Beijing demonstrated to the officialdom and the upper classes of the new Republic, that Christianity and the Chinese culture might not be incompatible. The motto of the May Fourth Movement, "To save China through science and democracy," and the missionary ideal of "Saving China through Christianity" for a time seemed to be united under the common goal of social uplift and reconstruction for the new Republic. In a very significant way, Sidney D. Gamble and Princeton-in-Peking reflected the rich intellectual and cultural interactions between the West and China in general and the United States and China in particular.

<p><a>While Nietzsche is known as a virulent opponent of conventional morality, the critical dimension of his philosophy cannot be divorced from his novel understandings of nature, society, and the self. This dissertation clarifies Nietzsche’s treatments of these notions by comparing his views to those of other figures in the western philosophical tradition. I defend a comparative approach to Nietzsche’s philosophy and provide an overview of my project in chapter one. In chapter two, I argue that although Nietzsche shares Stoicism’s emphasis on self-discipline and on the affirmation of fate, he rejects the Stoics’ teleological understanding of nature and their view of moral values as descriptively objective. This leads Nietzsche to value passion and suffering for helping us realize the world’s indifference to our all-too human concerns and for prompting value creation. In chapter three, I argue that Nietzsche agrees with Leibniz about the existence and character of unconscious perceptions and appetites – and about the way much of our metaphysics derives from our understanding of the self. Nevertheless, Nietzsche audits metaphysical notions such as God and substance on the basis of his rejection of Leibniz’s view of the self as a monad. This leads him to pursue a naturalistic understanding of consciousness, and of ideas, as emerging to satisfy unconscious drives. In chapter four, I examine Deleuze’s interpretation of Nietzsche’s notions of the will to power and the Overman. In addition to defending the viability of these interpretations, I show how they inform Deleuze’s later notions of desiring-production and nomadology. These studies demonstrate Nietzsche’s untimely relevance to ancient, early modern, and contemporary philosophical approaches.</a></p>

The following 18 best described as a comparative survey. It was written in partial fulfillment of the requirements for the degree of Doctor of Philosophy at the American Academy of Asian Studies, a graduate school of the College of the Pacific. Since Its formation 1n 1951, the Academy has sponsored an almost unique approach to Asian Studies. The emphasis has been on what the people of the contemporary Western world have to learn from, rather than about, the cultures of the Near and Far East. Until recently, most oriental scholars have accepted a scholarly taboo against "getting too close" to the cultures they studied, lest they "go native" by absorbing unscholarly prejudices. Reinforcing the taboo was the colonialistic vlew that all Asian peoples were culturally well behind the technology of the West, 30 that we could have nothing to learn from Asia.

The purpose of this study was threefold (1) to derive the philosophy of the contemporary Indian sage who was known for the greater part of his life as Sri Ramana Maharshi; (2) to present this philosophy in English an accurately as possible; and (3) to explain it as clearly as possible in terms understandable to those not familiar with the Indian philosophical tradition.

This dissertation is an attempt to study Hu Shih's thought with a critical analysis of his intellectual 11fe and an evaluation of his contribution to modern Chinese mind. Hu, an outstanding Chinese scholar, is held in high esteem as a statesman, philosopher, liberal, and poet, both in his own country and abroad. He is considered one of the greatest thinkers of modern China, being instrumental in the introduction of Western scientific methods into Chinese scholar-ship. In the early twenties he initiated China's "Literary Revolution," which brought about radical reforms in Chinese writings which, up to then, formed the basis of China's education. This change has exerted a far reaching influence on the Chinese mind and revolutionized their mode of living.

Contemporary scholars of Indian philosophy are of the opinion that the Vedas are purely ritualistic. This opinion finds support in the translations and commentaries of Sayanacharya and Mahidhara, on which their scholarship is based. The interpretation of the Vedas by the above mentioned authors is against the root derivatives of the words and antagonistic to the expositions of the various hymns given by the Vedic sages and Riahia. In order to be a valid translation it has to be in conformity with the ideas and derivatives contained in Vedanga, Alteraya, Shatpatha, Brahmans, etc. Sayanacharys says that all the four Vedas em- phasize the Karmakand (rituale), only.| However, it can easily be seen that amongst the many topics, the Vedas deal with four Important ones, namely: (I) Karma, (2) Vijuana, (3) worship (upasana) sod (4) Jana. Mundak Upanisad in part says: