Thesis (M.A.)--Guo li zheng zhi da xue, 1980. / Cover title. On double leaves. Includes bibliographical references.

This thesis explores the cosmology of physiognomy - a method of telling fortune by inspecting the body and the material world - and its social reception in China in the Ming period. This is accomplished through the analysis of extant manuals as well as stories of fortune-tellers' practices. I focus on the Ming dynasty, because of their richness of historical evidence and the distinctive features of physiognomy developed in these periods, but also take materials about the Song inherited in the Ming in my analysis. The manuals and the anecdotal evidence on its social practices and practitioners show that during the Song and Ming period Chinese physiognomy became more systematic. Chinese Physiognomists also inspected the material world beyond the human body, and used the human body as a paradigm for the inspections in which the whole material world is seen as 'homological' to the body. One of the most representative examples of using this body paradigm to examine material objects is the physiognomy of written characters. In the manuals that deals specifically with the human body, the body is seen as a bridge between society and the cosmos. In this cosmology the human body represents the 'totality' of human existence and social life. Because social life is expressed on the body, someone's fortune can be predicted by examining the body. Different numerological as well as cosmological systems after the Song were subsumed into physiognomy and the body and the cosmos came to be linked in the manuals in a more sophisticated way than before. However, fortune is not seen as totally fixed. Moral cultivation can alter the body and thereby change someone's fortune. The body is seen in physiognomy as both physical and moral. As a technique, physiognomy is not only systematically theorized in the manuals but also highly socialized. Physiognomy was practiced by very diverse groups of people across various religious and social communities including Buddhist monks, Daoist priests, local literati, and so on. Although a popular technique, which was also linked to many different kinds of medical and religious traditions, physiognomy was still contested, and people with different social backgrounds and personal experiences held different views on it.

在中國古代道家宇宙論研究之中，「道」與「氣」的關係如何，一直是難以 簡單解釋的問題，學者對這問題意見不一，歧見紛呈。本文希望透過《管子》四 篇的解讀及《老子》、《莊子》、《淮南子》宇宙系統的研究來論證部分學者主張「道」 等同「氣」的意見之不妥當處，並提出「道」與「氣」實為相互區別，「道」與「氣」並不是「同一」的看法。此外，本文會以「修心練氣」的角度揭示古人在「修心練氣」的過程中做到「練氣體道」，繼而「氣道並生」的效果。本文將以 此提出，在先秦至漢的道家宇宙論中，「道」與「氣」雖屬不同層次的概念，但 卻是處於同一「軌跡」，「同軌並生」的看法。最後，本文再以「氣」與「道」的 關係來粗淺地回應陳漢生提出的「中國並未發展出抽象實體理論」的問題。本文的第二章將會探討人們在探尋天地秩序，生命起源時，如何回應世界的 最初起源是甚麼及其生滅法則又是甚麼這兩條問題。第二章以這兩條問題來審視 古希臘哲學家的宇宙系統與「道」、「氣」宇宙系統，從而揭示，無論是古代中國 的道家，抑或是古希臘的哲學家都未能完好地回答這兩條問題。第二章因而提出， 沒有周詳考慮這兩條核心問題使「道」與「氣」的宇宙理論存有不確定及不清晰 的地方的看法。本文的第三章嘗試探討道家宇宙論中「氣」與「道」的關係，以此考究「氣」 與「道」究竟是「同一性」，抑或是不同層次的概念。第三章將以《管子》四篇 的文獻解讀 及《管子》四篇的理論體系來作考察，以指出「氣或精氣等同道的 理論」的欠妥當處。第四章將考察《老子》、〈恆先〉及《淮南子》宇宙生成系統，再次揭示「氣」 與「道」是相互區分的，它們是屬於不同層次的概念。第五章將會以「修心練氣」的角度切入，以揭示古人在「修心練氣」的過程 中做到「練氣充道」，繼而「氣道並生」。第五章將以此提出，在先秦至漢的道家 宇宙論中，「道」與「氣」雖屬不同層次的概念，但卻是處於同一「軌跡」，「同 軌並生」的看法。另外，第五章亦會以「氣」與「道」的關係來粗淺地回應陳漢 生提出的「中國並未發展出抽象實體理論」的問題。本文認為，中國古人選擇的 是「抽象原理」與「具象世界」相結合的世界觀來發展抽象理論，跟西方「抽象 原理」與「具象世界」截然劃分的哲學傳統不同。所以，簡單地以西方哲學系統 與中國古代思想作對比，未必可以窺見中國古代思想的真象。;「同軌並生」的看法。另外第 五章亦會以「氣」與道的關係來粗 淺地回應陳漢生提出的 「中國並未發展出抽象 實體理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 中國古人選擇的是「抽象原理」與具世界相結合觀來發展理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 所以， 簡單地以西方哲學系統與中國古代思想作對比，未必可窺見的真象。;For many years, the relations between the two concepts of "Dao" and "Qi", in ancient Taoist Cosmology, has not been clearly explained. Based on a meticulous study of the relevant Taoist canons, mainly the Four Chapters of Guanzi 管子, Laozi 老子, Zhuangzi 莊子 and Huainanzi 淮南子, the author of this thesis reviews different views in previous scholarship, provides his own observations and hypotheses. This thesis examines how the ancient people conceive to attain "Dao" by cultivating their mind and practicing "Qi"; meanwhile, "Dao" and "Qi" is generated simultaneously in one's body. In addition, by reviewing the trajectory of the development of Taoist Cosmology from the Pre-Qin period to the Han dynasty, this thesis argues that, although "Dao" and "Qi" are different in concept, they can be naturally generated and developed on a same track in one's body. With the analysis of the relations between "Dao" and "Qi", this thesis discuss Chad Hansen's theory that Chinese thought lacks abstract entities in anything resembling the way Western theories of abstract entities did". The second chapter of this paper examines how ancient Chinese respond to the following questions: What is the origin of the world? And what are the laws governing the life and death of the myriad things? In this chapter, the cosmic system of ancient Greek philosophy is also discussed to compare with its counterpart in China, the cosmological system of which is elaborated from the concepts of "Dao" and "Qi". This reveals that neither ancient Chinese Taoists, nor ancient Greek philosophers be able to fully address these two questions. It is hence concluded that the interpretation of the cosmological theory based on "Dao" and "Qi" lacks clarity and precision without addressing to the above mentioned two fundamental questions. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子

published_or_final_version / Chinese / Doctoral / Doctor of Philosophy

Thesis (Ph. D.)--University of Hong Kong, 1999. / Includes bibliographical references (leaves [383]-396).

Thesis (Ph. D.)--Zhongguo wen hua da xue, 1985. / Reproduced from typescript. Cover title. Includes bibliographical references (p. 377-397).

Thesis (Ph.D.)--University of Hong Kong, 1999. / Includes bibliographical references (leaves [383]-396) Also available in print.

Thesis (Ph. D. in Anthropology)--University of California, Berkeley, December 1993. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 232-242).

This dissertation proposes a phenomenological investigation into value and feeling in classical and "neo-" Confucianism, particularly in the works of Mencius and Wang Yangming, in light of the German phenomenologist Max Scheler's clarification of human experience and theory of value. The phenomenological method and attitude, which seek essence by resorting to concrete personal and interpersonal experience rather than relying on the presuppositions of conceptual systems, offers a fresh and insightful perspective from which to examine the experiential pattern of morals in Confucian tradition. In order to illustrate how moral feelings and values establish each other, I examine the feeling-value correlations of love, sympathy and ren, shame and righteousness, respect and ritual propriety, and approval and wisdom, developed from Mencius' discussion on four initial moral emotions. This work not only clarifies the optimal experience of moral feelings, but also points out the concrete contents of what Wang Yangming calls the pure knowing of Heavenly principle. This phenomenological presentation of Confucian values, especially as mediated by Wang with some clarification through Scheler's thought, opposes both the dogmatic and relativist conceptions of principle (li) and the abstract interpretations of "pure knowing" (liang zhi) as having no concrete content, and thus it is relevantly applicable in directing our moral lives. The clarification of experience in different traditions is significant for research in both phenomenology and Chinese philosophy, and the experiential analysis made possible by this approach offers greater possibilities for mutual understanding among various cultures in the world.

Legalism, as one of the most useful philosophies of government, has attracted a great deal of scholarly attention. The work of Han Fei—one of the most influential proponents of Legalism—has been scrutinized and critiqued for centuries as immoral. I intend to show Legalism, especially the Han Feizi, is moral through focusing on four aspects of Han Fei’s work. First, his understanding of human nature. Han Fei states people are born with a hatred of harm and a love of profit. This understanding of human nature can never lead to a cognitive distortions in governing. So it is a moral basic of a philosophy. The second element is a focus on the context of Han Fei’s writings. If his works are read in detail back to his age, one cannot reach an immorality conclusion. Then, based on his understanding of subjects and his correspondingly suggested strategies, his goal is moral because he wants to built a peaceful and stable society, which was unobtainable at that time. Finally, Han Fei’s conception of punishment, which has been thought of immoral, actually is a moral tool to protect the majority of subjects who are innocent.