作者 黃慧英. / Thesis (M.A.)--香港中文大學硏究院哲學部. / Manuscript (cops. 2 & 3 reprint copies) / Includes bibliographical references: leaves 239. / zuo zhe Huang Huiying. / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan zhe xue bu. / Chapter 第一章 --- 前言 / Chapter 第二章 --- 朱子的形上學 / Chapter 第三章 --- 朱子對易（涉及天道與人道關係部分）的理解及的理解及注釋 / Chapter 第四章 --- 朱子對中庸的理解及注釋 / Chapter 第五章 --- 朱子如道德哲學之甲´ؤ´ؤ道德存有論 / Chapter 第六章 --- 朱子的道德哲學之乙´ؤ´ؤ道德實踐論 / Chapter 第七章 --- 朱子與孟子的重要分歧 / Chapter 第八章 --- 朱子的道德哲學與形上學的關係

手稿本. / Thesis (M.A.)--香港中文大學. / Shou gao ben. / Includes bibliographical references: p. 518-541. / Thesis (M.A.)--Xianggang Zhong wen da xue. / 自序 / Chapter 第一章 --- 朱熹生平事畧 / Chapter 第二章 --- 朱子有關詩經學之著作 / Chapter 第一節 --- 朱子早期之詩經學著作 / Chapter （一） --- 毛詩集解 / Chapter 第二節 --- 朱子後期之詩經學著作 / Chapter （一） --- 詩集傳 / Chapter （二） --- 詩序辨說 / Chapter （三） --- 詩風雅頌 / Chapter （四） --- 文公詩傳遺說 / Chapter 第三章 --- 朱子論孔子删詩及詩與樂 / Chapter 第一節 --- 論孔子删詩 / Chapter 第二節 --- 論詩與樂 / Chapter 第四章 --- 朱子主廢詩序之理由及其理論之建立 / Chapter 第一節 --- 朱子以前唐宋學者之反對詩序運動 / Chapter 第二節 --- 朱子疑序之因由 / Chapter 第三節 --- 朱子攻詆詩序之論據 / Chapter （一） --- 詩大小序 / Chapter （二） --- 詩序作者 / Chapter （三） --- 論詩序之紕繆 / Chapter 第四節 --- 朱子辨序之依據 / Chapter 第五節 --- 朱傳與毛詩序於詩經解題不同之比較 / Chapter 第五章 --- 朱子之淫詩說 / Chapter 第一節 --- 朱子以前指國風有淫詩者 / Chapter 第二節 --- 朱子所指為淫詩者實為三十篇而非二十四篇 / Chapter 第三節 --- 朱子以國風三十篇為淫詩之理由 / Chapter 第六章 --- 朱子解詩引用之各家詩說 / Chapter 第七章 --- 二南說 / Chapter 第八章 --- 釋六義 / Chapter 第一節 --- 釋風雅頌 / Chapter 第二節 --- 釋賦比興 / Chapter 第九章 --- 朱子論詩經之音韻及讀法 / Chapter 第一節 --- 論詩經之音韻 / Chapter 第二節 --- 論詩經之讀法 / Chapter 第十章 --- 朱子對詩經之分類及篇次章句之改移 / Chapter 第一節 --- 風雅頌之分類 / Chapter 第二節 --- 詩經篇次之更移 / Chapter 第三節 --- 詩篇章句之增減 / Chapter 第十一章 --- 論詩經之篇名 / Chapter 第十二章 --- 朱子解詩之態度及方法 / Chapter 第一節 --- 解詩之態度 / Chapter 第二節 --- 解詩之方法 / Chapter 第十三章 --- 朱子詩經學之影響及其批評（上） / Chapter 第一節 --- 時人與門人之態度 / Chapter 第二節 --- 反對朱子之馬端臨 / Chapter 第三節 --- 元明兩代信從朱熹詩說之學者 / Chapter 第四節 --- 清代反對朱子詩說之學者 / Chapter 第十四章 --- 朱子詩經學之影響及其批評（下） / Chapter 第一節 --- 由「衛宏作詩序」討論 / Chapter 第二節 --- 由「朱子所判淫奔詩」討論 / 後語 / 引用及參考書目

by Richard Schmalensee. / Bibliography: p. 13-14.

John D. Sterman. / Bibliography: p. 75-80.

In this dissertation I discuss Zhu Xi's inquiry into the Confucian way of self-cultivation, and his moral psychology that explains why and how one should practice such a way. / The Confucian notion of xin as a seed that grows on proper nourishment makes it necessary to practice "preserving and nourishing". According to Cheng Yi, this practice requires jing (seriousness/reverence). Zhu treats jing as a way of maintaining the mind as a whole. It can be practiced without objects, therefore must be practiced anywhere and anytime. It runs through all the other moral efforts. Without jing, the ideal xin falls apart; therefore jing is essential to the xin. Jing serves as a key to the identity of xin. Only through jing can all other moral efforts act on the xin. / While jing is to maintain the ideal xin itself, extending knowledge is the way to deal with things. Zhu Xi analyzes two elements of action, knowing and doing, and concludes that knowing should precede doing, just as we should know the way before we walk. He believes that the xin is endowed with myriads of li (principles/patterns) and motivational strength to act accordingly. One would be settled in doing what he should do, if one attains a genuine knowledge of the li. However, we should investigate things, because the xin tends to be covered by self-centered desires, lose sight of li, and become unaware of its non-ideal state. To see li in things is to perceive the good. The immediacy of value-perception proves that li is not attained from the external. / Why and how should we substantiate yi (thoughts) after we attain genuine knowledge? Such is the problem Zhu Xi had to puzzle out during the last years of his life. He solved the problem by reaffirming that genuine knowledge necessarily leads to action, but not to the purification of thoughts. The key to substantiate thoughts is to constantly aim at and concentrate on the target which the genuine knowledge has shown us. Extending knowledge is still considered as the pre-condition of substantiating yi, since the latter requires a clear representation of the good. / Zhu concludes his inquiry into the relationship between xin (heart/mind) and xing (nature) with the idea that heart/mind commands/comprises (tong) nature and qing (emotions). There are three connotations of "tong" and correspondingly three perspectives from which we understand xin, namely, as moral agency, as a functional unity, and as the totality of psychological states. The main idea is that xin is the moral agency, xing is xin's unity of functions, and qing is its particular functioning already realized. Unlike Cheng Yi, Zhu distinguishes xin and xing by emphasizing that xin is the moral agent to which good and evil are ultimately attributable. Xin is the master in its activated and calm states. This distinction between xin and the states in which it is situated enables him to describe different activities of xin and how they are integrated into the Confucian way of self-cultivation. To hold that xin is nothing but qi is to commit genetic fallacy and category mistake. / 鄭澤綿. / Adviser: Kwong-loi Shun. / Source: Dissertation Abstracts International, Volume: 73-08(E), Section: A. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 290-302). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Zheng Zemian.

This thesis aims at investigating the two main elements of "intellect" and "tradition" in Zhu Xi's methodology of self-cultivation. About "intellect", chapter 1 and 3 argue that the core idea of Zhu's methodology is "to discriminate between right and wrong according to reasons". Therefore, the most important in "probing principle" is not "getting information", but "reflecting and examining the reasons of all things we face". Chapter 2 argues that "to discriminate between right and wrong" should be the starting point of Confucian self-cultivation. The only question is how it can motivate the actual moral practice, to complete the actual transformation of one's personality. To answer this question, chapter 3 clarifies the meaning of "being totally convinced by a reason": a moral belief which is confirmed as reasonable by the intellect, will necessarily originate an intention to act accordingly, the moral motivation is inside this intention. However, we should not ignore the importance of "tradition" in self-cultivation. Chapter 4 explains that for Zhu Xi, "to discriminate between right and wrong" needs reliable standards; they cannot come from any personal assertion, but only from the studying of tradition. Personal intellect does not operate in a closed space, but the space in which it can enter into dialogue with the traditional wisdom. The interaction between intellect and tradition is the ideal learning way in Zhu Xi's mind. / 吳啓超. / Source: Dissertation Abstracts International, Volume: 70-09, Section: A, page: . / Thesis (doctoral)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (p. 216-220). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Wu Qichao.

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張家輝. / 論文(哲學碩士) -- 香港中文大學硏究院歷史學部, 1997. / 參考文獻: leaves 169-175. / Zhang Jiahui. / 論文提要 --- p.i / 圖表索引 --- p.iv / 引論 --- p.I / Chapter 第一章 --- 分析架構：當代詮釋學 --- p.1 / Chapter 1. --- 詮釋多元化的呼喚 / Chapter 2. --- 「創造的詮釋學」理論 / Chapter 第二章 --- 中國儒學的「道統」觀念 --- p.21 / Chapter 1. --- 儒家道統說的涵義及其發展 / Chapter 2. --- 硏究道統觀證成的幾種模式 / Chapter 3. --- 朱熹的歷史地位 / Chapter 第三章 --- 「集大成」的朱熹 --- p.46 / Chapter 1. --- 整個文化大傳統即是道統 / Chapter 2. --- 朱熹對先秦及北宋諸儒的繼承 / Chapter 第四章 --- 錢穆的詮釋視界及其形成背景 --- p.72 / Chapter 1. --- 錢穆與無錫世界 / Chapter 2. --- 東西文化優劣比較與和合性 / Chapter 第五章 --- 「別子爲宗」的朱熹 --- p.87 / Chapter 1. --- 廣義的道統觀 / Chapter 2. --- 第一期：初訪朱子世界 / Chapter 3. --- 第二期：「道德形上學」之建立與朱子的不透 / Chapter 4. --- 第三期：牟氏朱子學的「轉出」 / Chapter 5. --- 第四期：貞定圓教模型 / Chapter 第六章 --- 牟宗三的詮釋視界及其形成背景 --- p.133 / Chapter 1. --- 熊十力與唐君毅對牟宗三的影響 / Chapter 2. --- 從心理角度透視牟宗三的「開出說」 / Chapter 3. --- 小結 / 總結 --- p.164 / 參考書目 --- p.169

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