Thesis (Ph. D.)--Guo li Taiwan da xue, 1978. / On double leaves. Bibliography: p. 453-469.

張志義. / 手稿本, 複本據稿本複印. / Thesis (M.A.)--香港中文大學, 1990. / Shou gao ben, fu ben ju gao ben fu yin. / Includes bibliographical references: leaves 1-59 (3rd group) / Zhang Zhiyi. / Thesis (M.A.)--Xianggang Zhong wen da xue, 1990. / Chapter 第一章： --- 緒言 --- p.1 / （註釋） --- p.8 / Chapter 第二章； --- 東南地區佛教及寺院經濟之發展與慈善公益事業 --- p.11 / Chapter (一) --- 宋代佛教重心之南移與東南地區佛教之及發展 --- p.11 / Chapter (1) --- 漢迄五代佛教在東南地區之發展 --- p.11 / Chapter (2) --- 佛教重心之南移 --- p.24 / Chapter (3) --- 東南地區佛教之興盛與寺院慈善公益事業之關係 --- p.42 / Chapter (二) --- 東南地區寺院經濟之發達與慈善公益事業 --- p.46 / Chapter (1) --- 宋代寺院經濟之發展 --- p.46 / Chapter (2) --- 東南地區經濟之蓬勃與寺院經濟之興盛 --- p.56 / Chapter (3) --- 東南地區寺院經濟之發達與慈善公益事業之關係 --- p.63 / （註釋）　 --- p.76 / Chapter 第三章 --- 東南地區佛教寺院自發營辦之慈善公益事業 --- p.137 / Chapter (一) --- 東南地區寺院積極從事慈善公益事業之原因 --- p.140 / Chapter (1) --- 受佛教之慈悲、福田觀念影響 --- p.140 / Chapter (2) --- 禪宗流行之影響 --- p.144 / Chapter (3) --- 佛教順俗政策之影響 --- p.148 / Chapter (4) --- 佛教寺院欲藉廣種福田以結善緣 --- p.152 / Chapter (二) --- 東南地區寺院所積極從事之慈善公益事業　 --- p.158 / Chapter (1) --- 社會救濟 --- p.158 / Chapter (2) --- 地方建設 --- p.169 / Chapter (3) --- 便俗利民 --- p.179 / Chapter (4) --- 教育事業 --- p.188 / （註釋） --- p.193 / Chapter 第四章 --- 東南地區寺院與官紳合辦之慈善公益事業 --- p.280 / Chapter (一) --- 宋政府委託東南地區寺院興辦之慈善公益事業 --- p.280 / Chapter (1) --- 宋代東南地區官督寺辦慈善益事業之興起 --- p.283 / Chapter (I) --- 政府委託寺院興辦之原因　　　　　　 --- p.283 / Chapter (II) --- 寺院願意接受政府委託之原因 --- p.291 / Chapter (2) --- 宋政府委託寺院所興辦之慈善公益事業 --- p.295 / Chapter (I) --- 社會福利 --- p.295 / Chapter (II) --- 緊急救濟 --- p.302 / Chapter (III) --- 地方建設 --- p.308 / Chapter (二) --- 東南地區佛教寺院興辦的慈善公益事業與鄉紳的關係 --- p.316 / Chapter (1) --- 鄉紳支持或與寺院合辦慈善公益事業之原因 --- p.319 / Chapter (I) --- 宗教因素 --- p.319 / Chapter (II) --- 政治社會因素 --- p.324 / Chapter (2) --- 鄉紳與寺院合辦之慈善公益事業 --- p.329 / （註釋） --- p.337 / Chapter 第五章 --- 結論 --- p.420 / （註釋） --- p.427 / 徵引及參考書目 / 提要

Master of Visual Arts / The Elephant and the Journey is about what and how people see in the land and how this is expressed through art forms. The dissertation consists of three main parts. The first in the introduction explains the use of the narrative figuration form in Thai temple mural painting in my practice, and how I used it to apply to the contemporary context in Australia. The second concerns three main groups of work including Australian landscape paintings in the nineteenth century, aboriginal art works and Thai mural painting, which apply to the topic of landscape. The second part in Chapters I and II, examine how significant the perspective view in the landscape was for artists during the colonial period in Australia. At the same time I consult the practice in Aboriginal art which also concerns land, and how people communicate through the subject and how both practices apply to Thai art, with which I am dealing. Chapter III looks at works of individual artists in contemporary Australia including Tim Johnson, Judy Watson, Kathleen Petyarre Emily Kngwerreye, and then finishes with my studio work during 2004-2005. The third part, the conclusion refers to the notions of cultural geography as suggested by Mike Crang, Edward Relph and Christopher Tilley, which analyse how people relate to a location through their own experience. I describe how I used a Thai narrative verse written by my father to communicate my work to the Australian society in which I now live.

Master of Visual Arts / The Elephant and the Journey is about what and how people see in the land and how this is expressed through art forms. The dissertation consists of three main parts. The first in the introduction explains the use of the narrative figuration form in Thai temple mural painting in my practice, and how I used it to apply to the contemporary context in Australia. The second concerns three main groups of work including Australian landscape paintings in the nineteenth century, aboriginal art works and Thai mural painting, which apply to the topic of landscape. The second part in Chapters I and II, examine how significant the perspective view in the landscape was for artists during the colonial period in Australia. At the same time I consult the practice in Aboriginal art which also concerns land, and how people communicate through the subject and how both practices apply to Thai art, with which I am dealing. Chapter III looks at works of individual artists in contemporary Australia including Tim Johnson, Judy Watson, Kathleen Petyarre Emily Kngwerreye, and then finishes with my studio work during 2004-2005. The third part, the conclusion refers to the notions of cultural geography as suggested by Mike Crang, Edward Relph and Christopher Tilley, which analyse how people relate to a location through their own experience. I describe how I used a Thai narrative verse written by my father to communicate my work to the Australian society in which I now live.

No description available.

Thesis (M.A. (Health Social Sciences))--Mahidol University, 2000.

This study investigated what constitutes a moral development program in Buddhist temple preschools in Thailand. The researcher employed three qualitative methods: structured, in-depth interviews, observations of teachers' instruction, and document analysis of curriculum guides. Four Buddhist temple preschools were selected as the sites. Participants for interview included three abbots and one head nun, four principals, and twelve teachers. Participants for observations included four teachers of third year classes in each preschool. The study concentrated on four research questions: (a) what are the elements of the character education curriculum? (b) How do teachers teach moral development concepts and skills? (c) What are the teachers' perceptions of the moral development of third year preschoolers? (d) How do teachers assess their pupils' moral development? Key findings for the research questions were: character education was not a subject in the National Preschool Curriculum which was implemented in the Buddhist temple preschools. Core morality was integrated into every topic. The moral behaviors emphasized in the curriculum and the lesson plans included discipline, mindfulness, kindness, helpfulness, patience, honesty, respect, thriftiness, and politeness. The Buddhist concept of the process of moral development includes character education and meditation. The preschoolers were trained to pay respect to teachers and parents as an obedience approach to character education. Preparation of teachers included screening for their values and pre-service training. The instruction of meditation was approached gradually and aroused the children's interest. After three years of schooling, the third year preschoolers were well-behaved, helpful, and kind; no aggressive behaviors were reported. The assessment of moral development of preschoolers was based on observation of the teachers throughout the school year. Implications for practice are discussed, including procedures for gathering information on beliefs, attitudes, and culture of the parents before implementation of different models of moral development. Finally, future research directions are proposed.

No description available.