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For both John Zizioulas (1931), prominent Greek theologian, and Nikolai Berdyaev (1874-1948), renowned Russian religious philosopher, freedom is the question of ontology, i.e., freedom is about absolute otherness. Since to be is to act, and because to act means to create, we are only as long as we are capable of creating a radically unique reality. Being unique, our creation appears to every other person, including God, as a new reality. However, theistic theology claims that God added nothing to Himself by the creation of the world. Since according to this scenario human person cannot add anything to Being, we cannot speak about her ontological freedom. The doctrine of the divine image seems to be incompatible with the theistic concept of the divine omnipotence. Inquiry into the human freedom is therefore inevitably intertwined with the question of how God is God. Zizioulas's concept of the divine omnipotence does not envisage a space of freedom that God provides for human person from which she could create surplus in being. The French philosopher Etienne Gilson is therefore right when he writes that 'homo faber can never become homo creator because, having only a received being he cannot produce what he himself is not.' Berdyaev on the other hand locates the origin of our being in the Bottomless freedom or the Ungrund. The Bottomless freedom is Godhead from which both freedom of the divine Persons and that of the human person originate. Berdyaev explains that person can never create another person (something that is possible only for God). However, because person in spite of being created is not causally determined by the Creator, she can create her radically unique reality and thus realize her ontological freedom. Clearly, homo faber can never become homo creator (creator of other personalities), but this does not preclude person's power to create surplus in being and to be homo theurgos.

Bibliography: leaves 114-141. / vi, 141, [42] leaves, [19] leaves of plates : ill. ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Using RFLP, STS-PCR and isoenzyme techniques, maps the structural genes of hydrolytic enzymes important in seed germination processes, and determines the contribution of each gene to the activity of the enzyme. / Thesis (Ph.D.)--University of Adelaide, Dept. of Plant Science, 1998

Errata slip inserted. / Bibliography: leaves 68-93. / viii, 93, [42] leaves, [15] leaves of plates : ill. ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Rye chromosome 6R in triticale contains a gene useful for resistance to cereal cyst nematode. This study shows that the complex structure of this chromosome may prevent render its use impracticle in introgression of this resistance into wheat. / Thesis (Ph.D.)--University of Adelaide, Dept. of Plant Science, 1998

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據稿本複印 / 論文(哲學碩士)--香港中文大學硏究院中國語言及文學學部,1993. / 參考文獻: leaves 303-313 / 周兼善. / Chapter 第一章 --- 緒論 --- p.1-6 / Chapter 第一節 --- 本論文之硏究緣起 --- p.1 / Chapter 第二節 --- 本論文的硏究步驟與研究方法 --- p.2-6 / Chapter 第二章 --- 「寓言」釋義 --- p.7-38 / Chapter 第一節 --- 「寓言」溯源 --- p.7-10 / Chapter 第一節 --- 註釋 --- p.11 / Chapter 第二節 --- 現當代學者及重要工具辭書 對「寓言」所作的界說綜述 --- p.12-23 / Chapter 第二節 --- 註釋 --- p.24-26 / Chapter 第三節 --- 對於上述諸家及工具辭書所作的界說平議 --- p.27-37 / Chapter 第三節 --- 註釋 --- p.38 / Chapter 第三章 --- 《韓非子》書中的「歷史故事」 與「歴史人物寓言」辨析 --- p.39-90 / Chapter 第一節 --- 「歷史故事」可否演化為「 歴史人物寓言」問題探析 --- p.39-56 / Chapter 第一節 --- 註釋 --- p.57-58 / Chapter 第二節 --- 《韓非子》作者採用歷史故 事或寓言為論據之去取準則 --- p.59-60 / Chapter 第二節 --- 註釋 --- p.61 / Chapter 第三節 --- 值得注意的同源異說「「歷史 故事」與「歷史人物寓言」 --- p.62-71 / Chapter 第三節 --- 註釋 --- p.72-73 / Chapter 第四節 --- 先秦寓言以人物故事為創作主流的原因剖析 --- p.74-88 / Chapter 第四節 --- 註釋 --- p.89-90 / Chapter 第四章 --- 《韓非子》寓言故事的總目及其淵源 --- p.91-133 / Chapter 第一節 --- 《韓非子》書中的寓言故事總目 --- p.91-98 / Chapter 第一節 --- 註釋 --- p.99 / Chapter 第二節 --- 《韓非子》神話與動物寓言的淵 源及其與《莊子》寓言的關係 --- p.100-111 / Chapter 第二節 --- 註釋 --- p.112-113 / Chapter 第三節 --- 《韓非子》歴史人物寓言的淵源 --- p.114-124 / Chapter 第三節 --- 註釋 --- p.125 / Chapter 第四節 --- 僅見於《韓非子》一書的寓言故事 --- p.126-132 / Chapter 第四節 --- 註釋 --- p.133 / Chapter 第五章 --- 《韓非子》寓言在人物形象塑造 上的特色及其對寓旨的表達手法 --- p.134-175 / Chapter 第一節 --- 《韓非子》寓言在人物形象塑造上的待色 --- p.134-160 / Chapter 第一節 --- 註釋 --- p.161 / Chapter 第二節 --- 《韓非子》寓言對寓旨的表達手法 --- p.162-174 / Chapter 第二節 --- 註釋 --- p.175 / Chapter 第六章 --- 《韓非子》寓言在語言藝術上的特色 --- p.176-247 / Chapter 第一節 --- 生動雋永、質樸精煉的語言藝術特色 --- p.176-186 / Chapter 第一節 --- 註釋 --- p.187-188 / Chapter 第二節 --- 善於營造氣氛懸念、情節 出人意表的語言藝術特色 --- p.189-200 / Chapter 第二節 --- 註釋 --- p.201-202 / Chapter 第三節 --- 藉層遞、排偶句式以加強 文章氣勢的語言藝術特色 --- p.203-229 / Chapter 第三節 --- 註釋 --- p.230-235 / Chapter 第四節 --- 筆鋒帶有孤鬱怨憤感情的語言藝術特色 --- p.236-245 / Chapter 第四節 --- 註釋 --- p.246-247 / Chapter 第七章 --- 《韓非子》寓言對後世文學的影響 --- p.248-289 / Chapter 第一節 --- 《韓非子.和氏》「和氏獻璧」 後世詩文的巨大影響 --- p.248-258 / Chapter 第一節 --- 註釋 --- p.259-262 / Chapter 第二節 --- 《韓非子》書中其他寓言對後世詩文的影響 --- p.263-277 / Chapter 第二節 --- 註釋 --- p.278-281 / Chapter 第三節 --- 《韓非子》寓言對後世小說的影響 --- p.282-288 / Chapter 第三節 --- 註釋 第 --- p.289 / Chapter 第八章 --- 結語 --- p.290-302 / 附錄： / Chapter 甲、 --- 參考書目 --- p.303-310 / Chapter (一） --- 有關韓非子及《韓非子》之參考書目 --- p.303-304 / Chapter (二） --- 有關寓言研究之參考書目 --- p.304-306 / Chapter (三） --- 一般參考書目 --- p.306-309 / Chapter (四） --- 專門工具辭書及索引書目 --- p.309-310 / Chapter 乙、 --- 參考論文 --- p.311-313

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