University of Macau / Faculty of Arts and Humanities. / Department of Chinese

Tsang Yuk-ha, Eileen. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2001. / Includes bibliographical references (leaves 246-256). / Abstracts in English and Chinese. / Acknowledgment --- p.i / Abstract --- p.ii-iii / "PROLOGUE Applying a Cultural Perspective for Analyzing New Class Formation, Living Styles and Consumerism in Post-Reform China" --- p.1 / "Bringing the ""New Class"" Back in: The Story of Uncle Wong Class Formation, Living Styles and Consumerism in Post-Reform China" / Chapter Chapter ONE --- Conceptualization and Theoretical Framework--- Formation and Culture of the New Class Fraction --- p.5 / Chapter 1.1 --- "Dynamic Economy, Declining Party-State" / Chapter 1.2 --- Empirical Puzzles and Theoretical Questions / Chapter 1.3 --- "Methodological Design: Cultural Sociology, Qualitative Method and Documentary Studies" / Chapter 1.4 --- "Theoretical Frameworks and Conceptualization of ""New Class Fraction""" / Chapter 1.5 --- The Importance of Cultural Perspective in Analyzing New Class in Post Reform China / Chapter 1.6 --- The Manifestations of Living Styles and Consumption Patterns / Chapter 1.7 --- Overall Summaries of the Thesis / Chapter Chapter TWO --- The Theoretical Conceptualizations and Understandings for the New Class Fraction in Post-Reform China --- p.20 / Chapter 2.1 --- Posing the Problem - The Agenda of Class Analysis / Chapter 2.2 --- "Conceptualizations of Poulantzas's ""Class Fraction"" Theory" / Chapter 2.3 --- Bourdieu's Conceptualizations for the Manifestation of New Class Fractions / Chapter 2.4 --- Class Culture as in the Economic Perspective / Chapter 2.5 --- "New Class Theories in Socialist, Capitalist and Transitional Societies" / Chapter 2.6 --- New Class Theories in Transitional China / Chapter 2.7 --- "The Prospering Groups as ""New Class Fraction"" in Post-Reform China" / Chapter Chapter THREE --- The Fieldsite of the Case Study: Humen Town in the Pearl River Delta --- p.45 / Chapter 3.1 --- The Methodological Designs / Chapter 3.2 --- Cultural Studies - The Meaning of Meaning / Chapter 3.3 --- Semiotics as a Theoretical Basis / Chapter 3.4 --- Qualitative Research Method / Chapter 3.5 --- Documentary Studies - Supplementary Data in the Fieldsite / Chapter 3.6 --- The Distinctive Profiles for the New Class Fraction / Chapter 3.7 --- "Economic Hardships, Unforgettable Past" / Chapter 3.8 --- Physical Layout of Humen Town / Chapter 3.9 --- Structures and Infrastructures of Commercial Opportunities in Humen / Chapter Chapter FOUR --- Living Styles and Consumption Patterns among the New Class Fraction --- New Class Boundary and Admission --- p.78 / Chapter 4.1 --- Class as no Longer Primarily an Economic Term in Post-Reform China / Chapter 4.2 --- Economic Hardship and the Rise of Consumerism in Post-Reform China / Chapter 4.3 --- Lifestyles and Consumerism for the New Class Fraction in Humen / Chapter a. --- Entertainment Activities / Chapter b. --- Foods / Chapter c. --- Fashions / Chapter d. --- Traveling / Chapter e. --- Cultural Activities / Chapter f. --- Cigarettes and Liquors / Chapter 4.4 --- Living Styles and Consumption Patterns for the Non-New Class Fraction / Chapter Chapter FIVE --- Cultural Capital and Collective Memories for the Formation of New Class Fraction --- p.112 / Chapter 5.1 --- Cultural Capital in Bourdieuian Conceptual Framework / Chapter 5.2 --- The Operationalization of Cultural Capital / Chapter 5.3 --- Cultural Capital in Terms of Educational Credentialism / Chapter 5.4 --- Adapting to the Investment Environment in Humen / Chapter 5.5 --- Ambiguities and Incompleteness of Humen's Policies / Chapter 5.6 --- Social Networks and Flexibility for the Formation of New Class Fraction / Chapter 5.7 --- Collective Memories and the Formation of New Class Fraction / Chapter 5.8 --- Collective Memories and Past History of the New Class Fraction / Chapter 5.9 --- Collective Memories as a Lubricant for the Shared Lifestyles / Chapter Chapter SIX --- Collaborative Relationship and Power Struggles of the New Class Fraction --- p.155 / Chapter 6.1 --- Autonomous Discourses of the New Class Fraction / Chapter 6.2 --- Institutional Commodiflcation in Humen Town / Chapter 6.3 --- The Rise of the Cadre Entrepreneurial Paths / Chapter 6.4 --- "Collaborative Strategies, Cooperation and Economic Interests" / Chapter 6.5 --- "Power Struggles, Conflicts and Harmonies" / Chapter 6.6 --- Enhancing Expectations: A New Form of Guanxi Network / Epilogue: Rethinking New Class Formation ´ؤ from Economic Exploitation to Cultural Consumerismin Post-Reform China --- p.191 / Chapter 7.1 --- Sociological Significance of the Research on New Class Fraction / Chapter 7.2 --- Final Insight: A New Form of New Class Fraction in Post-Reform China / Endnotes --- p.195 / Appendix --- p.209 / Appendix 1: Tables / Appendix 2: Map of Humen / Appendix 3: Glossary / Appendix 4: Photo Description / Bibliography --- p.246

本文通過考察吉安青原山寺的歷史來探究宋到清初佛教寺院與地方士人精英的關系演變。 / 宋元時期，文人碑刻為佛寺帶來聲譽和地位，青原山寺僧通過與上層士大夫精英打交道來獲取文化和政治上的支持。從9 世紀開始，由於禪宗部分宗派的改宗溯源，青原行思和尚最終在宋代官修禪宗史籍中確立正統地位，青原山寺被稱為禪宗「七祖道場」。南宋吉州科舉的興盛和高層士人的崛起催生了吉州的地域認同，青原山在廬陵文化的塑造中成為地方認同的標簽。但是在經濟上，像宋元吉州許多佛寺一樣，青原山寺通過在寺內或寺旁修功德祠的方式與當地富人做生意來獲得捐施。 / 明代中前期佛教發展走入低潮，洪武皇帝禁止官員與佛寺僧人打交道，以防僧俗勾結。嘉靖時期的毀「淫祠」運動和禁制佛教法令對佛寺造成了災難性的打擊。王學士人和吉安府地方官積極投身開展毀「淫祠」運動，打擊佛寺，清算寺產，青原山寺深受其害。從16 世紀30 年代開始，王學士人在青原山定期舉行講會，變寺院為書院，青原山寺因而被王學講會和儒學祭祀所占領，成為吉安府讀書人求學的精神聖地。 / 萬曆年間宮廷的崇佛勢力和晚明由政治焦慮而產生的崇佛熱潮波及吉安。在這場佛教復興中，有青原山求學經歷的第三、第四代王學人士熱衷於佛寺的興修。在晚明數十年間，通過科考、學術和姻親組成的吉安上層士大夫家族圈對青原山寺捐修的熱情持續不減。他們將王學會館神祠移至寺外，重修寺院，購買寺田。而嘉靖以來形成的青原山王學講會和精英文化傳統，使得吉安上層士人主導了青原山寺佛教的復興。 / 清初青原山在地方官和士紳庇護下成為明遺民逃禪之所。三藩之亂以前的清初地方官員創造了比較寬松的政治環境，順治至康熙年間，由前明逃禪官員住持的青原山寺，在省、府、縣三級官員、地方士紳和府縣學生的支持下，贖回大量土地、增建建築規模，免去里甲徭役，收留前朝遺民。青原講會重新恢復，成為全府知識活動的焦點所在。 / This dissertation examines the relationship between Buddhist monasteries and local literati elites in Jiangxi from Song to early Qing, with focus on a specific monastery: the Qingyuan si . / Literati inscriptions was a fountain of fame and prestige for Buddhist monasteries in Song-Yuan Ji'an.Thus monks constantly sought for cultural and political support from upper elite officials. Song Jizhou enjoyed unprecedented examination success and produced many high officials, which led to the birth of a territorial identity among the literati. Mount Qingyuan, renowned as a sacred site of the seventh Patriarch of Chan Buddhism--Qingyuan Xingsi( 青原行思), a result of genealogical writing since the 9th century, was constructed into the local identity in this process.The economic base of Qingyuan si, like many others in Song-Yuan Jizhou, however, lied in donations in exchange for a sacrifice hall built in or adjacent to the monastery. / The first two centuries of Ming was a gloomy time for Buddhism. Founding emperor Hongwu thrust a wedge between monks and officials to prevent conspiracy. The Jiajing period witnessed calamitous strikes to Buddhist monasteries in a movement to demolish 'illicit temples', together with anti-Buddhist edicts issued by the Jiajing Emperor. Yangming scholars and local officials alike actively participated in tearing down and confiscating land of 'illict temples', among which was Qingyuan si. In the meantime, the rise of Yangming school made Qingyuan si a prominent site of Yangming huijiang (learning and discussing meetings), turning it into a Yangming Academy and spiritual center of scholarship in Ji'an since the 1530's. / In the Buddhist revival driven by inner court forces and a nationwide fever for Buddhism out of political anxiety, the third and fourth generations of Yangming scholars in Ji'an demonstrated great enthusiasm in restoring Buddhist monasteries. During the remaining years of Ming, gentry families of Ji'an, connected by scholarship and marriage, showed consistency in monastic patronage under which Qingyuan si managed to remove Yangming halls, restore Buddhist constructions and reacquire much land. Moreover, donation to the monastery then became a sphere largely exclusive to a privileged literati group as a result of its elite tradition formed in the Jiajing era. / Early Qing Qingyuan si served as a shelter for Ming loyalists. The Ming-Qing transition cracked down some old patronal literate families of Qingyuan si by war. However, under the protection of supportive local officials, surviving gentry families and students, the monastery benefited from two decades of peaceful time due to a mild political climate before late 1670s. Former Ming high officials were invited abbots, land was redeemed, and labor service was relieved. The reopened Qingyuan huijiang once again made it a focal place of intellectual activities. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 敖迎盈. / "2012年12月". / "2012 nian 12 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 105-114). / Abstract in Chinese and English. / Ao Yingying. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 歷史地理 --- p.9 / Chapter 1. --- 吉安歷史地理 --- p.9 / Chapter 2. --- 吉安早期佛教史概況 --- p.17 / Chapter 第三章 --- 明以前吉安佛教與青原山 --- p.24 / Chapter 1. --- 改宗溯源與禪宗正統的書寫青原山「七祖」道場之由來 --- p.24 / Chapter 2. --- 宋元時期的文人、官員與青原山 --- p.29 / Chapter 3. --- 從宋長者祠看宋元青原山寺的受捐和社會功能 --- p.37 / Chapter 第四章 --- 從佛教「祖庭」到儒學「聖域」：明代王學講會與青原山佛寺的困境 --- p.41 / Chapter 1. --- 王陽明與嘉靖時期吉安府王學 --- p.43 / Chapter 2. --- 「毀淫祠」運動與嘉靖年間佛寺的生存困境 --- p.48 / Chapter 3. --- 16 世紀的青原王學會講 --- p.53 / Chapter 第五章 --- 晚明佛教復興和吉安士人的參與 --- p.63 / Chapter 第六章 --- 明末清初青原山僧人、地方士紳與吉安府政治的變遷 --- p.80 / Chapter 第七章 --- 結論 --- p.100 / 參考文獻 --- p.105

陳麗媚. / "2004年6月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻 (leaves 176-182). / 附中英文摘要. / "2004 nian 6 yue". / Chen Limei. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 176-182). / Fu Zhong Ying wen zhai yao. / Chapter 第一章´Ø --- 緒論 --- p.1-11 / Chapter 第二章´Ø --- 十七世紀中葉的福建 --- p.12-43 / Chapter (一) --- 天主教的發展 --- p.12 / Chapter (二) --- 政治、經濟及社會狀況 --- p.17 / Chapter (三) --- 福建的信徒群體 --- p.22 / Chapter (四) --- 小結 --- p.42 / Chapter 第三章´Ø --- 《口鐸日抄》的內容分析 --- p.44-100 / Chapter (一) --- 基督徒身份：〈凡例〉與翁允鑑之例 --- p.44 / Chapter (二) --- 儀式和紀念日 --- p.48 / Chapter (三) --- 對話的性質 --- p.56 / Chapter (1) --- 教友的問題 --- p.56 / Chapter (i) --- 異能 --- p.59 / Chapter (ii) --- 科學 --- p.60 / Chapter (iii) --- 西學 --- p.62 / Chapter (iv) --- 信徒群體 --- p.62 / Chapter (v) --- 教義 --- p.64 / Chapter (vi) --- 修練 --- p.65 / Chapter (vii) --- 社會問題/現象 --- p.66 / Chapter (viii) --- 天堂/地獄/靈魂 --- p.68 / Chapter (ix) --- 其他宗教 --- p.70 / Chapter (2) --- 非教徒的問題 --- p.72 / Chapter (3) --- 傳教士對教友的訓言 --- p.78 / Chapter (i) --- 修練 --- p.80 / Chapter (ii) --- 教義 --- p.85 / Chapter (iii) --- 信徒群體 --- p.88 / Chapter (4) --- 修練的難題 --- p.91 / Chapter (四) --- 小結 --- p.97 / Chapter 第四章´Ø --- 《西海艾先生語錄》對《口鐸日抄》的特別修改 --- p.101-123 / Chapter (一) --- 貧窮 --- p.102 / Chapter (二) --- 佛教 --- p.108 / Chapter (三) --- 中國其他官方/民間信仰 --- p.113 / Chapter (四) --- 小結 --- p.122 / Chapter 第五章´Ø --- 《西海艾先生語錄》對《三山論學記》的特別修改 --- p.124-150 / Chapter (一) --- 善 惡 --- p.127 / Chapter (二) --- 佛 教 --- p.137 / Chapter (三) --- 創 造 --- p.141 / Chapter (四) --- 天主降生 --- p.143 / Chapter (五) --- 小結 --- p.149 / Chapter 第六章´Ø --- 結論 --- p.151-159 / 附錄 --- p.160-175 / 附表：福建信徒群體史源表 --- p.160 / 附圖一：福建傳教事業的發展(1621-1650) --- p.168 / 附圖二：明萬歷至崇禎年間泉州出土的十字架樣式 --- p.171 / 附圖三：聖神降臨 --- p.172 / 附圖四：貧善富惡生時異景 --- p.173 / 附圖五：貧善富惡死後殊報 --- p.174 / 附圖六：天主末曰的審判 --- p.175 / 參考書目 --- p.176-182

本文以晚明天台宗的發展為主題，并試圖通過浙江這一個案的研究來探究晚明時期中國佛教發展的特點。 / 晚明佛教的復興運動是一個各種佛教發展"模式"競爭的場所。在這裡，不同的人物或派別基於他們所理解的時代需要而有意識的"修剪菩提樹"，由此而產生各種風格迥異的佛教發展模式。晚明天台宗的復興運動也正是當時各種佛教發展模式中重要的一環。 / 本文首先通過考證得出正統譜系中晚明以來的這些天台宗祖師是由幾系以不同寺院為基礎的僧團編輯而成，并在四份傳承譜系的比較中，得出晚明天台宗在幽溪傳燈之後，由高明寺發展至浙江一帶不同地域的數系傳承，而智旭的靈峰寺僧團在明末清初一直秉承"不自立宗"的宗旨，兩者並非是"念珠式"一襲相承。要理解明清以來天台宗發展的走向，須要首先理解高明寺一系百松真覺、幽溪傳燈所領導的晚明天台宗的"中興"。 / 從百松真覺的續弘台宗，到幽溪傳燈時期的鼎盛，天台宗已成為東南浙江一帶頗具影響的派別。晚明天台在發展的模式的探索上，以幽溪傳燈的思想最為代表，他認為天台宗所傳的教法是最契合如來本心的，故而在其理論構建中，處處發明天台教旨，將其置於理論建構中的最高地位。 / 由於智旭思想中多有涉及天台教學，故而他和天台宗之間的關係歷來多有爭訟。本文則通過智旭與天台一系僧團的交流，特別是在他思想探索時期與幽溪傳燈的弟子的"共締千古盟"，來說明他爲什麽會如此注重天台教學。至於爲什麽他會被塑造為天台祖師，本文則通過明清天台譜系的研究來考證智旭的靈峰寺僧團在清中前期與幽溪傳燈一系傳承的交往以及逐漸演化為天台法脈的過程，并試圖通過明清佛教的組織形式來探討這種轉變的原因。 / 智旭與幽溪傳燈在模式上諸宗融合與宗派爭鳴兩種意見的分歧也促使我們對晚明佛教的融合論作進一步的反思。由於"佛教"這一術語的模糊性，每種發展模式的僧人都將自己所認同的教學模式認為是佛教的正統代表，因而，在他們判別各宗派佛法高低以及融合他宗時，不可避免的將自身所認同的佛法置於最高或最核心的地位，於是所謂的融合也就不可避免的變為伸張一家教旨的論斷，各種模式之間，甚至各種主張融合的模式之間的矛盾和爭訟也因此不可避免。 / In this thesis, I aim to discuss the development of T’ien-t’ai school in Late Ming and try to explore, through this case study, the characteristics of Chinese Buddhism in this period. / The Late Ming Buddhist revival is like a site of contestation by different Buddhist development "models", each kind of which intentionally "prunes the bodhi tree" according to its own understanding of Buddhism and the needs of their time. / From the time of Baisong Zhenjue (百松真覺) to Youxi Chuandeng (幽溪傳燈), the T’ien-t’ai School has become an influential faction of Buddhism in southeast China. The characteristic of their model is to highlight their sectarian identity, they put their teaching of T’ien-t’ai as the hightest in their scheme of classification of doctiones and as most conforming to the heart of the teachings of Buddha. / In the study of late Ming Buddhism, there has been much dispute on the relationship between Ouyi Zhixu (蕅益智旭) and the T’ien-t’ai School. In this thesis, I try to reveal Ouyi Zhixu’s communication with the disciples of Youxi Chuandeng to illustrate why he paid so much attention to the T’ien-t’ai teaching. As for why Ouyi Zhixu is presented as the patriarch of T’ien-t’ai School, I will show, through the textual research of T’ien-t’ai lineage recrods during the Ming and Qing Dynasties, how the lineage of the Lingfeng Temple (靈峰寺) sangha in early and mid Qing was transformed to become one of the T’ien-t’ai lineages. / The different understanding of Ouyi Zhixu and Youxi Chuandeng on syncretism or sectarian identity prompts us to rethink the syncretism of Late Ming Buddhism. Because of the ambiguity of the term "Buddhism", all different development models claims that they are the orthodox representation of Buddhism. In different scheme of doctrinal classification (判教), all factions will inevitably put their own theory as the highest or the core teaching of Buddhism. / The ambiguity of the term "Buddhism" also applies to the understanding of Buddhism by the gentry from Confucianism. What they are dealing with is different models of Buddhism, but not Buddhism as a whole. Therefore, the so-called syncretism of Confucianism and Buddhism or the unity of the three teachings (三教合一), actually refers to the relationship between the gentry and the kind of Buddhism that they identitied with. Moreover, the syncretism of Confucianism and Buddhism were with complicated social and historical background. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 馬炳濤. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 137-147). / Abstracts also in English. / Ma Bingtao.

In part three 'Women·Song and Dance-Vernacular' (chapter 5), I deploy film textual analysis, focused on one female image--the sing-song girl, and in this part, I try to identify the differences and similarities of soft film and Li's soft songs and dances. From the perspective of women and on the basis of comparison, I try to study the hybridity of Chinese vernacular in left-wing films. / In the first part 'Poems·Music·Vernacular' (chapters 1&2), I draw upon intermediary and interdisciplinary research methods, to analyse the interrelationship between Hu Shi's vernacular poems and Li Jinhui's popular songs. Focusing on Li Jinhui's musical practices from the May Fourth to the 1920s and the 1930s, I try to analyse and summarize the two key features of Chinese vernacular modernism: intertextuality and hybridity, characterised by the mixture of different cultures and discourses (including urban popular culture, intellectual high culture, official culture, traditional folk culture and so on), and the dialectical relations between body and sense and enlightenment and education ('Entertainment with Enlightenment', Yu Jiao Yu Le). / In the second part 'Vernacular·Songs·Sound films' consisting of two chapters (3&4) , I will analyse film magazines, such as Film Magazine (Yingxi zazhi), Movie Magazine (Dianying zazhi) and Modern Cinema (Xiandai dianying), film texts, such as Street Angel (Malu tianshi, Yuan Muzhi, 1937) The Big Road (Dalu, Sun Yu, 1934), Children of Trouble Time (fengyun er nuˇ, Xu Xingzhi, 1935), The New Year's Coin (Yasui qian, Xia Yan, 1937), etc., and I draw a picture of Chinese early cinema's vernacular scene, before and after the arrival of sound. Specifically, from the perspective of the musical tune and lyrics of film songs, I attempt to analyse the hybridity of Chinese vernacular embodied especially in left-wing films. / The dissertation has three main sections. / This dissertation is focused on analysing the film culture of Chinese early cinema from the perspective of sound, from 1930 to 1937. The theoretical development of this dissertation is based around the concept of vernacular modernism, proposed by Miriam Bratu Hansen and developed by Zhang Zhen. I will not simply borrow this theory but use it within a critical framework. I attempt to rethink its meanings in the Chinese context, and on this basis, I will propose a new account of early Chinese sound film's vernacular modern history. / 魏萍. / Source: Dissertation Abstracts International, Volume: 73-04, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 262-267). / 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, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Wei Ping.

李志綱. / 論文(哲學博士)--香港中文大學, 2004. / 參考文獻 (p. 95-102). / 中英文摘要. / 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. / Mode of access: World Wide Web. / Li Zhigang. / Zhong Ying wen zhai yao. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (p. 95-102).

Mid-Ming times witnessed the rise of Neo-Confucianized merchants in Huizhou. The combined effort of Cheng surnamed merchants and the prestigious scholar-official Cheng Minzheng revived the trend of lineage construction in a recognizable pattern. First, the branch Shi Zhong temples were made to be used as ancestral halls of the Chengs. Then, multi-volume genealogies of enlarged kinships were compiled to form conglomerated lineages. The climax of this lineage-building process was the publication of the Conglomerated Lineage of the Chengs of Huizhou (Xin'an Chengshi tongzong shipu) compiled by Cheng Minzheng in 1482. This work created a constructed lineage but also realized a long cherished social ideal of the Confucian scholar. The local merchants were enthusiastic about such lineage-building activities, because the lineage itself facilitated their commercial enterprises and the building of it lessened the social tension brought about by their pursuit of profit. / The founding of the Ming dynasty influenced Huizhou in two ways. First, powerful families rising from Yuan times were weakened during the Hongwu and Yongle reigns. Consequently, Neo-Confucian social practices local elites supported such as lineage construction became inactive. Second, the Ming pursued a state policy of regulating local cults. Of the many local gods in Huizhou, only Wang Hua and Cheng Lingxi became legitimate gods recognized by the state. As a result, the Shi Zhong (everlasting loyalty) Temple worshiping Cheng Lingxi became an official temple in Huizhou. In time, branch Shi Zhong temples appeared in many areas in Huizhou and nearby regions. / The Mongolian conquest of China saw new social mobility in Huizhou. A group of new power holders arose because of the new regime's recruitment policy, which emphasized the appointee's class background and ability to collect taxes. The suspension of civil examinations in early Yuan times drove a large number of Confucian office-aspirants to become teachers in rural schools. These literati, however, helped spread Neo-Confucianism more widely than before. By late Yuan times, the new power holders in Huizhou also absorbed Neo-Confucianism and put it into practice in the construction of lineage halls and in the compilation of genealogies. Neo-Confucianism became socialized. / The study analyzes the various elements that made the Cheng lineage and defines these elements in the historical context of Huizhou from the Southern Song to the mid-Ming. Crucial elements include the rise of Cheng Lingxi, a famous warlord in sixth century. Cheng Lingxi was rewarded an official title by the Southern Song dynasty for which he became an authoritative god in early Ming times. Huizhou prefecture assumed increasing importance in Southern Song times because of its proximity to the capital at Lin'an. It became a communication hub for metropolitan Lin'an and the inland areas. Local government in Huizhou was strengthened and elites there entered the political center through civil examinations. Zhu Xi and his version of Neo-Confucianism were also well received there in late Southern Song times when both became orthodox. / This dissertation studies the construction process of the conglomerate lineage of the Chengs in Huizhou prefecture in mid-Ming China. This organization used the rule of decent-line to unite the families bearing the surname of Cheng and maintained the unity by means of genealogies and ancestral halls. The emergence of the conglomerated Cheng lineage bespeaks the emergence of a Neo-Confucian order jointly built by literati-officials and rising merchants in mid-Ming Huizhou. / 章毅. / 論文(哲學博士)--香港中文大學, 2006. / 參考文獻(p. 232-241). / Adviser: Hung-lam Chu. / Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0687. / 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. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (p. 232-241). / Zhang Yi.

麥炳坤 = The Christian church and the socialist movement in China : the responses and adjustments of the Chinese Christian intellectuals 1945-1954 / Mak Beng-kuan. / 論文(博士) -- 香港中文大學硏究院歷史學部, 1996. / 參考文献 : leaves [263]-300. / Mai Bingkun = The Christian church and the socialist movement in China : the responses and adjustments of the Chinese Christian intellectuals 1945-1954 / Mak Beng-kuan. / 導論 --- p.1 / Chapter 第一章 --- 內戰時期的中國基督敎會(1945-1949) --- p.19 / Chapter 第一節 --- 歷史背景：從勝利到失敗 --- p.19 / Chapter 一 --- 八年抗戰結束 / Chapter 二 --- 國共內戰爆發 / Chapter 三 --- 通貨急劇膨脹 / Chapter 四 --- 官吏貪污腐敗 / Chapter 五 --- 人心渴求安定 / Chapter 第二節 --- 宗敎政策：從條文到事實 --- p.23 / Chapter 一 --- 國民政府 / Chapter 二 --- 蘇維埃區 / Chapter 第三節 --- 敎會槪況：從紛亂到劃一（上） --- p.45 / Chapter 一 --- 敎會的危機 / Chapter 二 --- 敎會的恢復 / Chapter 三 --- 基督敎會與時代轉變 / 小結 / Chapter 第二章 --- 建國前後一一從統戰到改造 --- p.64 / Chapter 第一節 --- 知識分子政策 --- p.64 / Chapter 一 --- 名義與根源 / Chapter 二 --- 延安時代一一抗日統一戰線與吸收知識分子 / Chapter 三 --- 延安時代一一知識分子的敎育、改造與整風 / Chapter 四 --- 一九四九年前後的整頓、敎育與改造 / Chapter 五 --- 人民民主專政下的統戰與改造 / Chapter 第二節 --- 基督敎自由主義知識分子 --- p.89 / Chapter 一 --- 來自美國的自由主義思想 / Chapter 二 --- 中國基督敎自由主義知識分子 / Chapter 三 --- 從統戰到改造 / 小結 / Chapter 第三章 --- 從自由主義到新正統主義：神學家趙紫宸 --- p.109 / 引言 / Chapter 第一節 --- 一生神學敎育事業 --- p.111 / Chapter 一 --- 少年求學 / Chapter 二 --- 東吳時期 / Chapter 三 --- 燕京時期（一）：從自由主義到新正統主義 / Chapter 四 --- 燕京時期（二）：從矛盾到樂觀 / Chapter 五 --- 建國後的處境與適應 / 小結 / Chapter 第二節 --- 時代的信息 --- p.128 / Chapter 一 --- 早期的自由神學 / Chapter 二 --- 新正統主義與敎會觀 / Chapter 三 --- 敎會改革論與新中國：思想調適之路 / 小結 / Chapter 第四章 --- 從基督敎敎育到哲學硏究：敎育家韋卓民 --- p.160 / 引言中國基督敎高等敎育 / Chapter 第一節 --- 一生華大事業 --- p.164 / Chapter 一 --- 從文華書院到華中大學：從學生到校長 / Chapter 二 --- 巨變中的爭扎：從希望到失望 / Chapter 三 --- 思想改造與調適：哲學硏究與曠達人生 / 小結 / Chapter 第二節 --- 韋卓民思想 --- p.183 / Chapter 一 --- 基督敎信仰及其與中國文化之融匯 / Chapter 二 --- 敎育理論與實踐 / Chapter 三 --- 智慧之學的調適 / 小結 / Chapter 第五章 --- 從社會活動到三自運動：改革者吳耀宗 --- p.196 / 引言 / Chapter 第一節 --- 靑年會事業 --- p.198 / Chapter 一 --- 學生工作與社會服務 / Chapter 二 --- 出版工作 / Chapter 三 --- 統戰對象 / Chapter 第二節 --- 吳耀宗思想：從唯愛到革命 --- p.207 / Chapter 一 --- 基督敎思想 / Chapter 二 --- 社會革命思想 / 小結 / Chapter 第三節 --- 從意念到實踐：三自革新運動 --- p.221 / Chapter 一 --- 吳耀宗基督敎改造的意念 / Chapter 二 --- 吳耀宗領導的敎會改革：三自革新運動的興起 / Chapter 三 --- 五十年代敎會簡況：從紛亂到劃一（下） / 小結 / Chapter 第六章 --- 綜析：反應與調適 --- p.235 / Chapter 第一節 --- 理性與存在的決定 --- p.235 / Chapter 第二節 --- 統戰與改造對象 --- p.237 / Chapter 第三節 --- 共產主義及政敎關係 --- p.240 / Chapter 第四節 --- 基督與文化 --- p.243 / Chapter 第五節 --- 敎會改造與個人調適 --- p.247 / 總結論 / 附錄一：趙紫宸生平年表 --- p.253 / 附錄二 ：韋卓民生平年表 --- p.255 / 附錄三：吳耀宗生平年表 --- p.258 / 書目 --- p.263

洪娟. / "2001年6月" / 論文 (哲學碩士)--香港中文大學, 2001. / 參考文獻 (leaves [65-71]) / 附中英文摘要. / "2001 nian 6 yue" / Hong Juan. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2001. / Can kao wen xian (leaves [65-71]) / Fu Zhong Ying wen zhai yao. / Chapter 第一章 --- 緒言 / Chapter 第一節 --- 簡牘硏究槪況 / Chapter 一 --- 出土情況 --- p.1 / Chapter 二 --- 簡牘書法硏究成果 / Chapter (一) --- 中國學者的簡牘書法研究 / Chapter 1. --- 八十年代及以前的硏究 --- p.2 / Chapter 2. --- 九十年代及以後的硏究 --- p.7 / Chapter (二) --- 曰本及西方學者的簡牘書法研究 --- p.10 / Chapter 第二節 --- 走馬樓吳簡書法硏究前瞻 / Chapter 一 --- 走馬樓吳簡的性質 --- p.14 / Chapter 二 --- 吳簡書法的研究方法 --- p.15 / Chapter 第二章 --- 走馬樓吳簡書法硏究 / Chapter 第一節 --- 三國書體發展槪況 --- p.22 / Chapter 第二節 --- 從偏旁分析探討吳簡的書體 / Chapter 一 --- 篆書 --- p.25 / Chapter 二 --- 隸書 --- p.26 / Chapter (一) --- 受碑別字影響的寫法 --- p.27 / Chapter (二) --- 相對於碑別字較統一的字形 --- p.30 / Chapter (三) --- 對於字形的改造 --- p.31 / Chapter 三 --- 楷書 / Chapter (一) --- 改造隸書字形 --- p.32 / Chapter (二) --- 對於隸書筆法的改造 --- p.33 / Chapter 四 --- 草書 --- p.36 / Chapter 第三章 --- 從吳簡看三國書風 / Chapter 第一節 --- 與鍾繇書跡的比較 / Chapter 一 --- 鍾繇書風 --- p.40 / Chapter 二 --- 吳簡的書手 --- p.41 / Chapter 三 --- 吳簡與鍾書比較 --- p.43 / Chapter 第二節 --- 三國書風的展現 / Chapter 一 --- 三國書風綜述 --- p.47 / Chapter 二 --- 吳簡對於三國書法面貌的展現 --- p.51 / 結語 / Chapter 一 --- 走馬樓吳簡書法研究的意義 --- p.58 / Chapter 二 --- 相關問題的探討 --- p.60 / Chapter 三 --- 硏究展望 --- p.61 / 參考書目 / 附錄一：近世簡牘帛書出土年表 / 附錄二：吳簡對照字形表 / 圖版