This research project investigates Confucian thinker Dai Zhen (1724-1777) and Jewish thinker Emmanuel Levinas’s (1906-1995) philosophical discourses on desire from a comparative perspective. First, I look at Dai Zhen and Levinas individually each in their own philosophical contexts, while framing my readings with parallel structure that pivots on a hermeneutic strategy to examine their ideas of desire within the larger prospect of the human relation with transcendence. Then, my inquiry leads to a critical analysis of several interesting issues yielded in my interpretive readings of the two thinkers as regards transcendence and immanence and the self-other relationship. Methodologically, my study combines careful textual analysis, philosophical reflection, and historical sensitivity. We might want to say that there is in fact no correlative of the Levinasian desire in Dai Zhen’s philosophy. Dai Zhen’s notion of desire perhaps comes closer to Levinas’s concept of need. However, the disparity of their conceptual formulations does not keep us from discerning their shared ethical concern for the other, the weak, marginalized, and underprivileged group of society, which provides me the very ground for a dialogical comparison between the two thinkers. Henceforth, my writing is hinged on a comprehension of their conception of desire as an articulation of human striving for what is lying beyond themselves, as a redefinition of the being or essence of humankind in relation to the transcendent which in both philosophers’ ethical thinking is translated into a sympathetic understanding of and care for the other, particularly the stranger, the widow, the orphan, the young, the weak and the like. Through the comparative study of the two thinkers’ ideas of desire, I want to argue that “desire,” which is most readily directed to human egoism and instinctive propensity in both Confucian and Western philosophical traditions, can be at once the very driving force to open us to the other beyond ourselves and an actual moral creativity to produce ethical being out of material existence.

This research investigated the relationship between students’ approaches to second language learning and a specific personality variable. The main research instruments were two questionnaires. One was the Language Learning Orientation Questionnaire (LLOQ), which measures two orientations to language learning, Structure Orientation (SO) and Communication Orientation (CO). The other instrument was the Regulatory Focus Theory Questionnaire (RFTQ), which was extensively modified from the USdesigned Regulatory Focus Theory (RFT: Higgins, 1997) for application in the Chinese cultural background, or Confucian Heritage Cultures (CHC), of Taiwan. The study involved 360 students in four high schools in Taiwan. The quantitative data from the questionnaires were supplemented by qualitative data from interviews and non-participant classroom observations. The analysis of LLOQ results demonstrated a clear distinction between SO and CO among the participants. The results of the CHC RFTQ identified three forms of Regulatory Focus: Obligation-Adherence, Social-Security (which are conflated in standard RFT as PRE) and Goal-Achievement (a specific form of PRO). The analysis of the relationship between the LLOQ and RFTQ data indicates there is a correlation between RF and LLO.

This project examines and compares the political philosophies supporting the centralized authority of monarchs elaborated by two major figures of antiquity, Mèngzǐ (Mencius, 372-289 BC) of the Warring States period in China, and Marcus Aurelius Antoninus (Μαρκος Αυρηλιος Αντωνινος, 121-180 AD) of the later Roman Empire. The texts that have transmitted the ideas of these two men--the Mèngzǐ and the Meditations--have shaped the political actions of rulers, as well as the ideas and ideals of political theorists, from their formation down to the present day. Each thinker made substantial claims concerning the role of a philosophically-oriented monarch in actualizing governance that is both benevolent and beneficent under a form of absolute authority. The present study will compare basic principles of Mèngzǐ's and Marcus's political philosophies as they relate to monarchical rule expressed in those two classic works, and draw from these principles to create a new criterion in political philosophy that can be used to critique contemporary political arrangements characterized by strong centralization of power. This project will not be a polemic for monarchy or strongly centralized political governments; it is an exploration into political philosophical principles advocated by Marcus and Mèngzǐ, demonstrating how rulers in strongly centralized political institutions can exercise their power in ways that result in good for the people, and how principles advocated by Marcus and Mèngzǐ can be transformed into a criterion for practical application in contemporary political settings, without having to resort to political philosophical principles popular in most Anglo-European contexts.

本論文的撰寫基於一個前設：緯書之出現，本非為釋經而生；並以此為基礎，析論經、緯關係，及其衍生之政治相關議題。傳統見解中，認為緯書的出現乃經學之附生產品，緯書的內容，係為釋經、而附以其政治任務而生。本文並無意挑戰緯書乃政治鬥爭產物之觀點，只是要說緯書乃因釋經而生，則不符西漢的儒學發展演變。 / 儒學世界中，真正為經學附庸者，乃章句而非緯學。任何事物的出現，必然有其偶然與必然性，撇除難以探討的偶然性問題，若說緯學乃出自釋經所需，則其將缺乏形成的必然性；因為自宣帝、元帝間始，儒學各經派對自身經書的章句之學已進入高速發展期，以萬字釋一言乃師法之內的家常之事，緯學若然是釋經之作，則其出現實屬多餘。 / 本文認為，緯學係作為博士經學、古學以外出現的第三道政治學術主流。經學上的博士經學體系，雖然系出董仲舒，難免沾染災異之說，但五經之中，除了後成的《禮記》，大體上仍然保持其「純潔」，緯學的出現，乃為對政治混局預占之所需，配合董氏以來齊學的災異傳統而發展起來的獨立學派，此即張禹口中的「新學」。必須重新評估新學的獨立性，方能掌握白虎觀後，緯學、博士經學、古學三川並流的學術「定局」。 / 所以，本文將主要分為兩大部分，第一部分包含第一及第二章，主要探討形成博士經學體系、古學體系與緯學體系的學術歷史環境；因為經學史的演進部分，研究已汗牛充棟，本文集中討論的是形成這個政治學術環境的背境因素。 / 第二部分包含第三及第四章，主要探討緯學在兩漢之際的儒學體系中的角色。東漢中前期形成三學並立的局面，源起成帝對新學的提拔，此新學本文稱為成哀新學，其除對齊學傳統的災異之說有所繼承外，更係對西漢一代可資運用的「一切資源」加以包納，形成一個「百科全書」式的學派綱目。基於王莽與劉秀對新學的「神化」，令其成為「儒教」在兩漢之際實踐神道設教的核心，地位更凌駕於博士經系之上。本部分即對此現象之形成加以綜述。 / 簡單而言，本文將視「博士經學」「古學經學」「緯學」為漢代儒學中的三個重要組成部分，而儒學思想，則作為三者溝通、乃至相互影響的橋樑；不過，此橋樑本身，亦係三者之體系形成過程中，方始形成的觀念；換言之，本文旨在透過理解此體系之形成，以釐清漢代儒學發展中的部分關鍵。 / To exmaine the development of Ru learning in early Han Dynasty through the study of its formation process has so far received relatively less attention, as scholars mostly took it for granted that Ru classics were mostly formed during the Warring States. However, the Ru classics as we know today had simply not yet been compiled in early Han, but fragmented pieces of allegedly writings of ancient authors, with ample rooms for further and necessary intreptation. In other words, without the deconstruction, and reconstruction, of the Han Confucians, the concept of Classics (jing) would only remain empty. This thesis, thus, would focus on how and why Ru classics were constructed. / The first chapter provides a brief history on the formation and changes of the Five Classics, together with an introduction of the background of the Han intellectual world at its very beginning; as well as an analysis of the ways that the Central government and different localities interacted in order to facilitate the initial stage of Han Ru development. / The second chapter will study the formative years of Ru participation in Han politics, and suggest that it started as early as Wendi 文帝while it was traditionally thought to be the great achievement of Wudi 武帝. The chapter will demonstrate how Wendi and Jingdi 景帝struggled to promote Ru learnings during their rules. And thus the chapter would lead to the conclusion that Wudi’s policy of exclusive promotion of Ru was nothing more than the legacy of his father and grandfather. Nevertheless, this chapter will make a further inquiry into this formative period through the study of New Book 賈誼《新書》to illustrate its characterisitcs. Following that, a section on the “Qi tradition齊學of Han Ru will be introduced and its unique and important role in the Ru system will be emphasized by examining the development of Dong Zhongshu 董仲舒 and his works on the Gongyang traditions 公羊學. The chapter concludes the formative era by discussing the book of Yantieyuan《鹽鐵論》 to show that the basic ideas and structure of the Ru system was a quasi-established one immediately after the ruling years of Wudi. Core principles made up by the majority faction in Qixue will rule in the names of Jing 經, Chang 常 and suppress principles of Quan 權, Bian 變 found in Wudi’s rules. / The third chapter, instead of focusing on the ideological and intellectual changes, deals with how real-politik exerted its great influence on the stabilizing period. The once forgotten Quan-Bian faction rose again during this late Western-Han period as a result of fierece political struggles among different parties alongside with the ideological disuptues between the Jinwen and Guwen schools. The chapter will try to foster a new concept under the term of Cheng-Ai Neoism to illustrate the uprising of the studies of Chen Prophecy and Apocrypha as a result of Qixue traditions and political turmoil. / The last chapter will supplement the previous chapters by introducing the origins of Apocrypha and how its development affected the construction and development of Ru Classics and how it was applied in real-politik. The chapter would also like to argue that without Apocrypha, the so-called Ru system would not be a matured one through the studies of Bangu’s Baihu-tongyi. And the chapter would conclude the thesis by stating that with the matured development in both Classics and Apocrypha, the systematic construction of Han Ru system was finally established as a result. / To conclude, this thesis aims to examine different stages of development that finally led to the formation of Han Ru system which affected the intellectual and political development of Han and post-Han dynasties. / 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. / 趙鍾維. / "2013年7月". / "2013 nian 7 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 204-215). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract in Chinese and English. / Zhao Zhongwei. / Chapter 緒論： --- 前人研究與討論空間 --- p.V / Chapter 壹、 --- 總論：秦火之後的齊學世界 --- p.1 / Chapter 1. --- 先秦無經學 --- p.1 / Chapter 2. --- 經學觀念形成於漢武帝朝 --- p.2 / Chapter 3. --- 由殘簡至經學 --- p.9 / Chapter 4. --- 先秦下層思想於漢初的「逆向上流」 --- p.41 / Chapter 5. --- 地方與中央構建 --- p.49 / Chapter 貳、 --- 中央政治與齊經學構建 --- p.58 / Chapter 1. --- 漢初用儒 --- p.58 / Chapter 2. --- 漢武尊儒 --- p.76 / Chapter 3. --- 鹽鐵會議 --- p.100 / Chapter 參、 --- 齊儒治世與成哀新學 --- p.112 / Chapter 1. --- 甘露論儒 --- p.112 / Chapter 2. --- 漢季禮爭：博士經與王氏始交 --- p.116 / Chapter 3. --- 河平校書 --- p.120 / Chapter 4. --- 移書讓太常博士 --- p.124 / Chapter 5. --- 成哀新學 --- p.126 / Chapter 6. --- 王莽與漢晚儒學 --- p.128 / Chapter 肆、 --- 讖緯體系 --- p.130 / Chapter 1. --- 緯學體系 --- p.130 / Chapter 2. --- 緯學發展簡論 --- p.151 / Chapter 3. --- 讖緯干政 --- p.158 / Chapter 4. --- 讖緯干經 --- p.182 / Chapter 5. --- 經緯平議 --- p.185 / Chapter 6. --- 白虎通論 --- p.195 / Chapter 伍、 --- 結論 --- p.202 / p.204

本文處理的問題是「先秦儒家哲學中的情感」，具體的內容涉及「情感與詩、歌、禮、樂」、「情感與家庭」、「情感與生死」和「情感與道德」四個主題。其中，重要的主題是「情感與生死」，最核心的主題是「情感與道德」。在對先秦儒家經典中的情感語詞及其所關聯的情感現象進行細緻分析的基礎上，筆者重點考察相關的情感現象如何關聯於先秦儒家對「情感」與「道」、「德」的理解和經驗，進而深入考察其中可能的關聯是什麼。基於研究所得的結論，筆者提出：「先秦儒家重『情』，認為『哀、樂』或『喜、怒、哀、悲』是人生而具有的基本情感，是人性本有的內涵，其終極來源是天」這一基本看法。就具體的情感現象來看，孔子在面對「顏回之死」這一事件發生的當時，其直接的情感反應是「哭之慟」。筆者的問題是：「顏回死時，孔子已知天命，既已知天命，為何還會因『顏回之死』而『哭之慟』？」基於圍繞此問題展開的分析和研究筆者發現：孔子是以「情感」的方式理解和經驗「我與天」、「我與道」、「我與己」、「己與人」這兩個維度、四個面向的關係和「他人之死」的情感現象，他對天實有的情感是「敬畏」、「畏懼」，對縱向維度的未聞之道實有的情感是「期盼」。 / 筆者認為，自孔子開始的以「情感」的方式理解、經驗「生命」、「生死」、「道」與「德」影響其後學、孟子、荀子和《禮記》的作者，筆者在各主題中結合文本分析孔子為何會有這樣的理解和經驗，及其如何影響後世的思想家。筆者提出，應當結合以《詩經》為代表的文學傳統和以《論語》為代表的哲學傳統來考察先秦儒家對情感的理解和經驗；孔子的「哭之慟」之情感現象反映出孔子的心靈在當時真實感受到的悲傷之情。在本文各章研究所得結論的基礎上，筆者發現：先秦儒家承認「情感與人」、「情感與生死」之間存在著固有的關聯。簡單總結：在先秦儒家的理解和信念中，「人是有情的活物。」孔子生命中所有的對「天命」的畏懼及其對能「聞道」的期盼之情正是人之「有情」的真實體現。 / This thesis focuses on the question of "Emotions in Pre-Qin Confucian Philosophy", which mainly relates to four topics including "Emotion and Poem, Song, Rites, Music", "Emotion and Family", "Emotion and Life, Death", "Emotion and Dao, De". The important topic is "Emotion and Life, Death", the most core topic is "Emotion and Dao, De". I will discuss them based on this internal relationship among the four topics. Have made in-depth research into classical texts in Pre-Qin Confucian Philosophy, my point in this essay is that "The Pre-Qin Confucians were highly valued the role of Emotions, they took ‘grief and joy’ or ‘happiness, anger, sadness, grief’ as basic type of Emotions, which originate from Heaven, as well as is inborn content of human nature." When Confucian faced "the death of Yan Hui", his direct emotional reaction was "bitterly cried out". This emotional phenomenon poses a question to me: If Confucian have already known what "Heaven" wanted him to do, why he still cried so bitterly for "the death of Yan Hui"? I find that Confucian understood and experienced "Heaven and I", "Dao and I", "Myself and I", "You and I" which exhibited two dimensions and four aspects formations, as well as the phenomenon of "the Death of the Other" in emotional way. Confucian’s true feeling toward "Heaven" is "awe" or "fear", and his actual feeling to "the Unknown Dao" is "Hope". / My view is that Confucian opened a tradition focuses on understanding and experiencing "Life", "Life and Death" , "Dao" and "De" by the way of emotions connected to emotional phenomena which influenced his disciples, Mencius, Hsun Tzu, etc. It is needed to study "emotional phenomena" in the literature tradition which The Book of Songs started and philosophy tradition which originated from Analects. In the end, I come to the conclusion how Confucian’s viewed "Emotion and Life and Death": "People are inborn with Emotions." And Confucian’s emotional feeling toward "Tian Ming" was fear, his life had a specific hope to hear from "Dao". / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 劉妮. / Thesis submitted: October 2013. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 254-263). / Abstracts also in English. / Liu Ni.

Huang Yizhou is one of the famous Chineses classics in late Qing Dynasty, but the Previous studies has always been focused on his achievements of "San Li". In fact,Huang YiZhou also has great interest in thinking, from the book "jing xun bi yi" we can know his attempt is not only limited to textual ritual theory.Of course, ritual theory of Huang Yizhou's thought has a great impact, but in addition, Huang Yizhou's idea are there any other features? The purpose of this research is precisely this. The research methods in addition to this literature, but also hopes to include Huang Yizhou 's home school, make friends to search for clues.In a few word,this article is also about Huang Zhou's life, home school, make friends and explore books and other respects.We hope can understand more about Huang Yizhou 's thought 's special characteristic.

The dissertation deals with the controversy between two contemporary Western philosophical interpretations of early Confucian ethics: Confucian virtue ethics and Confucian role ethics. The dissertation not only discusses the different presentations of what constitutes the core characteristics of early Confucian ethics, but also critically reconstructs and analysis the changing Western reception of early Confucian ethics. The two interpretations are compared in order to critically assess the ongoing controversy and to evaluate the prospects of the newly suggested alternative reading of early Confucian ethics as Confucian role ethics. This dissertation aims at demonstrating that Confucian role ethics interpretation places the relational concept of the human as the totality of one’s lived roles and relations at the centre of its explication of early Confucian ethics, and thus tackles both major pitfalls that weaken the now dominant Confucian virtue ethics interpretation: the incommensurability challenge and the marginalization of relational aspect in early Confucian thought. Confucian role ethics interpretation merits further research and development in order to fully reveal its implications; that is, the importance (and the limitations) of relationality as well as the familial and communal roles not only for early Confucianism, but also for contemporary Western philosophical discussions on the scope and nature of ethics and the notion of the human being. / Disertacijos tyrimo objektas – dabartinis nesutarimas tarp dviejų filosofinių ankstyvosios konfucinės etikos interpretacijų Vakaruose: konfucinės dorybių etikos ir konfucinės vaidmenų etikos. Disertacijoje tiriami skirtingi aiškinimai kas laikytina ankstyvosios konfucinės etikos svarbiausiais bruožais. Tuo pačiu, disertacijoje rekonstruojama bei kritiškai analizuojama kintanti vakarietiškoji ankstyvojo konfucianizmo recepcija. Pasirinktos interpretacijos disertacijoje lyginamos siekiant kritiškai pasverti tarp jų šalininkų tebeegzistuojančius nesutarimus bei įvertinti naujai pasiūlytos alternatyvios ankstyvojo konfucianizmo interpretacijos – konfucinės vaidmenų etikos – plėtojimo perspektyvas. Disertacijoje įrodinėjama, jog alternatyvi konfucinė vaidmenų etikos interpretacija ankstyvojo konfucianizmo etinių idėjų ašimi laikydama reliacinę žmogaus sampratą, žmogų aiškinančią kaip jo gyvenamų sąryšių ir vaidmenų visumą, sprendžia abi pagrindines nūdienoje dominuojančią konfucinę dorybių etikos interpretaciją silpninančias problemas: nebendramatiškumo iššūkį bei sąryšingumo svarbos ankstyvajame konfucianizme marginalizavimą. Todėl konfucinė vaidmenų etikos interpretacija turi būti plėtojama toliau, siekiant pilnai atskleisti ir suvokti sąryšingumo ir šeiminių bei bendruomeninių vaidmenų svarbą (bei jų ribas) ne tik ankstyvajai konfucinei etikai, bet ir šiuolaikinių Vakarų diskusijoms apie etikos sritį ar filosofinę žmogaus sampratą.

Disertacijos tyrimo objektas – dabartinis nesutarimas tarp dviejų filosofinių ankstyvosios konfucinės etikos interpretacijų Vakaruose: konfucinės dorybių etikos ir konfucinės vaidmenų etikos. Disertacijoje tiriami skirtingi aiškinimai kas laikytina ankstyvosios konfucinės etikos svarbiausiais bruožais. Tuo pačiu, disertacijoje rekonstruojama bei kritiškai analizuojama kintanti vakarietiškoji ankstyvojo konfucianizmo recepcija. Pasirinktos interpretacijos disertacijoje lyginamos siekiant kritiškai pasverti tarp jų šalininkų tebeegzistuojančius nesutarimus bei įvertinti naujai pasiūlytos alternatyvios ankstyvojo konfucianizmo interpretacijos – konfucinės vaidmenų etikos – plėtojimo perspektyvas. Disertacijoje įrodinėjama, jog alternatyvi konfucinė vaidmenų etikos interpretacija ankstyvojo konfucianizmo etinių idėjų ašimi laikydama reliacinę žmogaus sampratą, žmogų aiškinančią kaip jo gyvenamų sąryšių ir vaidmenų visumą, sprendžia abi pagrindines nūdienoje dominuojančią konfucinę dorybių etikos interpretaciją silpninančias problemas: nebendramatiškumo iššūkį bei sąryšingumo svarbos ankstyvajame konfucianizme marginalizavimą. Todėl konfucinė vaidmenų etikos interpretacija turi būti plėtojama toliau, siekiant pilnai atskleisti ir suvokti sąryšingumo ir šeiminių bei bendruomeninių vaidmenų svarbą (bei jų ribas) ne tik ankstyvajai konfucinei etikai, bet ir šiuolaikinių Vakarų diskusijoms apie etikos sritį ar filosofinę žmogaus sampratą. / The dissertation deals with the controversy between two contemporary Western philosophical interpretations of early Confucian ethics: Confucian virtue ethics and Confucian role ethics. The dissertation not only discusses the different presentations of what constitutes the core characteristics of early Confucian ethics, but also critically reconstructs and analysis the changing Western reception of early Confucian ethics. The two interpretations are compared in order to critically assess the ongoing controversy and to evaluate the prospects of the newly suggested alternative reading of early Confucian ethics as Confucian role ethics. This dissertation aims at demonstrating that Confucian role ethics interpretation places the relational concept of the human as the totality of one’s lived roles and relations at the centre of its explication of early Confucian ethics, and thus tackles both major pitfalls that weaken the now dominant Confucian virtue ethics interpretation: the incommensurability challenge and the marginalization of relational aspect in early Confucian thought. Confucian role ethics interpretation merits further research and development in order to fully reveal its implications; that is, the importance (and the limitations) of relationality as well as the familial and communal roles not only for early Confucianism, but also for contemporary Western philosophical discussions on the scope and nature of ethics and the notion of the human being.

In recent years there has been growing enthusiasm among researchers for the promotion of online learning communities designed to support professional learning in preservice teacher education. The primary purpose of this qualitative study is to explore the role of such an online community in supporting student teacher learning during the school placement in a Chinese Normal University, and hence to enrich the understanding of student teachers’ learning experiences in an online ecology. The study’s subjects included a cohort of 42 student teachers enrolled on a four-year preservice teacher education programme, along with two university supervisors at one of China’s teacher-training universities. Primary data were collected from six weeks of online threaded discussions and from semi-structured group interviews. Supplementary data were taken from an end-of-school-placement evaluation and web-tracking logs. Data analysis has been informed and illuminated by the theoretical proposition of communities of practice. The findings of the study indicate that the online learning community is a valuable resource for supporting student teachers both personally and professionally. Findings suggest that online communication not only helps student teachers tackle immediate teaching concerns and technical problems, but, more importantly, provides them with opportunities to reflect collectively, to co-construct new teaching ideas, and to gain professional discourse competence through articulating and negotiating their evolving thoughts on teaching as a profession. In this regard, student teachers are found to be more comfortable with online self-disclosure of their personal and professional encounters and critiquing each other than they are with face-to-face communication. The research also shows that university supervisors experience mixed feelings about the fact that student teachers are more able to take ownership of their learning and therefore become less dependent on supervisor guidance as time wears on. Furthermore, these findings provide evidence suggestive of a possibly reciprocal relationship between Chinese view of learning and the building of online learning communities. Based on the results of the study, I provide recommendations as to how the significance of the school placement can be reinforced in fostering distributed student teachers’ professional growth. The results also contribute to a better understanding of the key factors in the design and implementation of effective online learning communities within preservice teacher education in China. Finally, the analytical approach used in this study provides fresh methodological insight into an alternative means of analysing online postings. It thus contributes both to the theorisation of learning communities in the context of computer-mediated communication, and to the further development of concepts drawn from the communities of practice literature.

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