Thesis (M.A.)--香港中文大學. / Manuscript. / Includes bibliographical references (p. 275-278). / Thesis (M.A.)--Xianggang Zhong wen da xue. / 前言 --- p.1-5 / Chapter 第一章 --- 董仲舒之時代、生平及著作 --- p.6-60 / Chapter 第一節 --- 董仲舒之生平　　　　　　　　　　 --- p.6-13 / Chapter 第二節 --- 董仲舒思想產生之時代背景　　 --- p.14-45 / Chapter 壹 --- 漢初至武帝時之社會經濟變遷 --- p.14-17 / Chapter 貳 --- 漢初至武帝時禮儀法度之興華　 --- p.18-21 / Chapter 參 --- 漢代學者之「反秦」思想　　 --- p.22-28 / Chapter 肆 --- 漢初學術思想之大勢　 --- p.29-43 / Chapter 伍 --- 本節總結　 --- p.44-45 / Chapter 第三節 --- 董仲舒著作考 --- p.46-60 / Chapter 壹 --- 春秋繁露何以被疑為偽書　　　　 --- p.46-52 / Chapter 貳 --- 春秋繁露確為董子之作之辯　　　 --- p.53-60 / Chapter 第二章 --- 董仲舒之春秋學與天道思想之關係　 --- p.61-99 / Chapter 第一節 --- 概述　 --- p.61-66 / Chapter 第二節 --- 春秋學為天人之學　　　　　　 --- p.67-75 / Chapter 第三節 --- 春秋大義－「十指」與「仁義法」 --- p.76-81 / Chapter 第四節 --- 春秋學與政治之關係　　　　　 --- p.82-92 / Chapter 第五節 --- 董仲舒之春秋學與災異說　　　 --- p.93-97 / 本章總結 --- p.98-99 / Chapter 第三章 --- 先秦「天道」，「天命」思想之發展與董仲舒天道觀之比較 --- p.100-163 / Chapter 第一節 --- 孔子及易傳性命思想之檢討 --- p.102-106 / Chapter 第二節 --- 「陰陽五行」思想之發展 --- p.107-112 / Chapter 第三節 --- 董仲舒之「陰陽五行」思想 --- p.113-132 / Chapter 第四節 --- 董仲舒所言之天道之具體內容　 --- p.133-163 / Chapter 壹 --- 董子以政治教化之觀點言天道　 --- p.133-138 / Chapter 貳 --- 董子「天志說」異於墨子處　 --- p.139-144 / Chapter 參 --- 董子言天道之氣化觀念　 --- p.145-149 / Chapter 肆 --- 董氏天道思想異於儒家之處　 --- p.150-152 / Chapter 伍 --- 董仲舒與老子所言之天道思想之比較　 --- p.153-161 / 本章總結　　　　　　　　　　　　 --- p.162-163 / Chapter 第四章 --- 董仲舒論天人關係及感想 --- p.164-220 / Chapter 第一節 --- 人之生命性情與天之關係　 --- p.165-192 / Chapter 壹 --- 泛論人與天之關係 --- p.165-170 / Chapter 貳 --- 人之性情與天之關係 --- p.171-190 / 本節總結　　　　　　　　　　　　 --- p.191-192 / Chapter 第二節 --- 王者與天之關係　 --- p.193-205 / Chapter 壹 --- 天道與王者得位之關係　 --- p.193-197 / Chapter 貳 --- 君主之事以順天應人為本　 --- p.198-201 / Chapter 參 --- 君主之德源天意，以義為重　 --- p.202-205 / Chapter 第三節 --- 天與人之感應　　　　　　　　 --- p.206-219 / 本章總結　　　　　　　　　　　　　　 --- p.219-220 / Chapter 第五章 --- 董仲舒之政治思想　 --- p.221-266 / Chapter 第一節 --- 董仲舒之基本政治思想 --- p.221-236 / Chapter 第二節 --- 董仲舒之基本政治思想 --- p.237-248 / Chapter 第三節 --- 董仲舒對名號及官制之重視　　 --- p.249-256 / Chapter 第四節 --- 董仲舒之經濟思想　　　　　　 --- p.257-264 / 本章總結　　 --- p.265-268 / 注釋　　　　　　　　　　　　　　 --- p.267-274 / Chapter 附錄 --- 主要參考書目　　　　　　　　 --- p.275-278

Thesis (M.A.)--香港中文大學. / Manuscript. / Thesis (M.A.)--Xianggang Zhong wen da xue. / 敘言 --- p.1 / 總述第一 --- p.5 / 爾雅增益第二 --- p.8 / 闕訛異文第三 --- p.43 / Chapter （一） --- 爾雅闕文 --- p.43 / Chapter （二） --- 爾雅誤倒 --- p.48 / Chapter （三） --- 爾雅異文 --- p.52 / Chapter （四） --- 詩傳異文 --- p.55 / Chapter （五） --- 爾雅傳寫偽文 --- p.60 / Chapter （六） --- 詩傳轉寫文誤 --- p.65 / 隨文立解第四 --- p.73 / Chapter （一） --- 毛傳用「猶」 --- p.73 / Chapter （二） --- 傳加「之」字「言」字為訓 --- p.75 / Chapter （三） --- 舉通言類名為訓 --- p.78 / Chapter （四） --- 雅用本義傳引申為說 --- p.86 / Chapter （五） --- 傳采本義雅則引申義 --- p.91 / Chapter （六） --- 雅傳義各從引申 --- p.95 / Chapter （七） --- 雅傳各自引申假借 --- p.101 / 結語第五 --- p.109 / Chapter 附表一 --- 爾雅毛傳不同各篇分配表　　　　 --- p.111 / Chapter 附表二 --- 爾雅毛傳不同爾雅分類表　　　　　 --- p.112 / Chapter 附表三 --- 爾雅毛傳不同毛詩分類表 --- p.113

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This paper uses timer series panel data from Bloomberg to ascertain the affects that carbon prices and other factors have on European oil and steel companies. This paper finds inconclusive evidence of carbon price return correlation with oil and steel company equity return. However it does find a strong positive correlation between the market portfolio excess return, which is the return on the DJS 600 EUR index minus the German three-month T-bill rate, and oil and steel excess equity return.

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Transcendence and transformation have been established as key motifs in apocalypses. The transformation of a seer during a heavenly journey is found commonly in such esoteric apocalypses as I Enoch. No heavenly journey occurs in the works treated here. Rather, symbolic women figures--"ladies" in the classical sense--who are associated with God's City or tower, undergo transformation at key points in the action. The surface structures of Joseph and Aseneth, 4 Ezra, the Apocalypse and The Shepherd of Hermas are traced, and the crucial transformation episode or episodes are located within each structure. Transformation of figures representing God's people suggests the significance of identity within the apocalyptic perspective. Apocalypses allow the world to be viewed from the future or from the heavens (J. J. Collins' "temporal" and "spatial" axes); the genre also invites the reader to change identity (the "identical" axis), and so become someone in tune with divine mystery and revelation.

The current study examines several recent comparisons made between the writings of Nagarjuna and Derrida. The main question under examination is why in particular should such a comparison of two widely different thinkers hold obvious appeal for contemporary scholars? In an attempt to answer this question the comparisons of Robert Magliola, David Loy, Harold Coward and others are analysed as are critiques of this type of comparison presented by Richard Hayes, A. Bharati and others. It is concluded that the basis for these comparisons is a strong concern for a "middle way" perspective between forms of absolutism and nihilism in contemporary Western culture.

Flavius Philostratus was a Greek author working in the early third century CE, attached to a circle of philosophers and thinkers under the patronage of the Roman Empress Julia Domna. It is he who coined the term that we today use to describe this period in literary history-the Second Sophistic. While it was a time of startling literary productivity, it was also a time of increasing moral decline and confusion for the inhabitants of the Roman Empire. The old beliefs and morality of Graeco-Roman polytheism was fast becoming outmoded in the light of new developments coming out of the East and places like Palaestine in particular. Faiths like Christianity that placed the individual believer and his or her desire for salvation at the heart of the system were challenging the older Olympian style of religion, wherein the polis or city-state was all important. Add to this the growing influence of the cult worship of the Roman emperor and upheaval was the only foreseeable outcome, with not even the mas maiorum remaining intact as a moral compass for the average citizen. Flavius Philostratus struck out against this growing tide of moral and religious uncertainty by proposing a solution founded in religious fundamentalist tendencies. He could not do this in an obvious fashion, for fear not only of losing his imperial patroness, but pOSSibly also his life as well for speaking ill of emperor and empire. Instead, Philostratus pretends to submission, while at the very same time suggesting a return to the old ways of Graeco-Roman paganism when the needs of the many outweighed individual desires. He also suggests a way of counteracting the popularity of foreign individualized cults by regenerating the almost forgotten cult of the ancestors, with the hero-cult a particular focus. Indeed, Philostratus' approach addresses every possible concern that may have arisen in his imperial milieu, ranging from philosophy to politics to the rejection of the cult of the emperor. I have posited a theory of ancient religious fundamentalism as gleaned from the writings of Philostratus by envisioning a modified formulation of the twentieth century notion of religious fundamentalism itself. This new form removes fundamentalist dogma from its apparent reliance on a monotheistic faith and reconfigures it into a 'polyvalent' fundamentalism, wherein it is conceivable for an inhabitant of the Graeco-Roman world like Philostratus to have championed a variegated polytheistic belief system in the face of advancing Eastern influences and emperor worship, choosing to see Graeco-.Roman belief as a singular entity under threat. In an effort to conceal his beliefs from those who 111 might take offence at them, Philostratus makes use of a simulacrum for his ideals. This is the first century sage known as A pollonius of Tyana. My own approach to this idea has been twofold, with the first half being devoted to analysing the time and place in which Philostratus was working. I assess the literary tensions of the Second Sophistic itself and investigate how this may have impacted upon Philostratus' presentation of his argument I also look to the figure of Apollonius of Tyana, essential to the whole of the Philostratean fundamentalist 'project', and examine what changes Philostratus may have effected to the existing canon on Apollonius in order to make him useful to his fundamentalist perspective. The second half of my thesis involves the specific analysis of four of the works of Philostratus- the Vita Apollonii, Vitae Sophistarum, Heroikos, and Nero. Each is assessed in detail with respect to its representation of a specific aspect of Philostratus' beliefs. The Vita Apollonii presents Apollonius of Tyana as the paragon and champion of Philostratus' new belief system, teaching a Pythagorean way of life and personally reSisting Roman emperors like Domitian. The Vitae Sophistarum provides a catalogue of past sophists and offers up their behaviour as a guide for all good and wise men to follow, while the Nero presents Musonius Rufus as the archetypal philosopher battling imperial tyranny. Finally the Heroiiws is suggested as Philostratus' attempt at reinvigorating the cult of the ancestors as a means of providing an alternative individualized religious b•adition to ward off the encroaching Eastern mysteries. In all it is my contention that Flavius Philostratus deploys his sophistic talents in a manner reflective of his time, as a means of remedying Of, at the very least, positing a remedy, for the decline of belief and morality in the Roman Empire. He does this through four great literary works and chiefly through the figure of Apollonius of Tyana, his paragon and simulacrum. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2011.

The Ancient Indians and Greeks had similar beliefs in the concepts of magic, superstition, and astrology. First I will look briefly at the beliefs of the ancient Greeks and the main astrological text- the Tetrabiblos of Claudius Ptolemy. Ptolemy moves away from the scientific account that he provides us in his Almagest, to defining astrology as an art acquired from the observation of the movements of the heavenly bodies. The main argument however is based on the fact that Ptolemy uses an almost apologetic tone in his defence of the Tetrabiblos. Whereas the ancient Indians appeared to be strong believers in astrology, the ancient Greeks always sought to justify it in terms of science. To analyse this concept in depth I will provide a comparative study of both these belief systems. But whereas the Greeks distinguished astrology from astronomy, in the Vedic tradition astrology consisted of observable science as well as mythological and magical elements. Some consideration must therefore be given to astronomical aspects of this tradition in drawing a comparison between the two. Astrology was prevalent in ancient India a long time prior to the writing of the Surya Siddhanta or any other astronomical text. The Surya Siddhanta is often held to be the main text on Indian astronomy as it tries to address the reasons why certain religious practices were performed at those specific times. However, much information can also be obtained from the verses of the Rig Veda, a religious text that formed the basis of Indian astrology. This mini-dissertation will first discuss the Surya Siddhanta and its relationship to the more 'mythological' Rig Veda. In order to reach a conclusion I will look specifically at the issue of the belief in individual human difference and fate and destiny in these two cultures. / Thesis (M.A.)-University of KwaZulu-Natal, 2005.