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The Confucian thoughts in the transition period from Ming to Qing Dynasty indicate the trend to pull down the transcendent world to the real world. This means the "immanent monism tendency", which is to internalize the transcendent li within the experiential qi. The "immanent monism tendency" is the most obvious feature in the Jishan School. This thesis focuses on Huang Zongxi's thoughts and takes the "immanent monism tendency" as the clue to expose the inner logic in the Ming-Qing academic transformation. The thoughts of "immanent monism tendency" emerge in Mid-Ming period. There are two reasons behind it: one is anti-Buddhism and the other comes from the pursuit of the most fundamental moral self-cultivation in the School of Mind. The two converge upon Liu Zongzhou's thoughts, which are inherited by Huang Zongxi, who then develops the "immanent monism tendency" to an extreme form. Huang Zongxi emphasizes qi as the first order concept and completely internalizes the transcendent li within qi. Both his xin-xing and moral self-cultivation are based upon the li-qi theory. Through the Principle with Many Manifestation, Huang Zongxi combines traditional mind-reason thought with his ultimate concern on administration and practical usage. In conclusion, Huang Zongxi's philosophical thoughts are the transition form In the phase of the Ming-Qing academic transformation, in which the "immanent monism tendency" plays a key role. / 秦峰. / Submitted: 2010年11月. / Submitted: 2010 nian 11 yue. / Adviser: Cheng Chungxi. / Source: Dissertation Abstracts International, Volume: 73-04, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 269-279). / 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. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Qin Feng.

張家輝. / 論文(哲學碩士) -- 香港中文大學硏究院歷史學部, 1997. / 參考文獻: leaves 169-175. / Zhang Jiahui. / 論文提要 --- p.i / 圖表索引 --- p.iv / 引論 --- p.I / Chapter 第一章 --- 分析架構：當代詮釋學 --- p.1 / Chapter 1. --- 詮釋多元化的呼喚 / Chapter 2. --- 「創造的詮釋學」理論 / Chapter 第二章 --- 中國儒學的「道統」觀念 --- p.21 / Chapter 1. --- 儒家道統說的涵義及其發展 / Chapter 2. --- 硏究道統觀證成的幾種模式 / Chapter 3. --- 朱熹的歷史地位 / Chapter 第三章 --- 「集大成」的朱熹 --- p.46 / Chapter 1. --- 整個文化大傳統即是道統 / Chapter 2. --- 朱熹對先秦及北宋諸儒的繼承 / Chapter 第四章 --- 錢穆的詮釋視界及其形成背景 --- p.72 / Chapter 1. --- 錢穆與無錫世界 / Chapter 2. --- 東西文化優劣比較與和合性 / Chapter 第五章 --- 「別子爲宗」的朱熹 --- p.87 / Chapter 1. --- 廣義的道統觀 / Chapter 2. --- 第一期：初訪朱子世界 / Chapter 3. --- 第二期：「道德形上學」之建立與朱子的不透 / Chapter 4. --- 第三期：牟氏朱子學的「轉出」 / Chapter 5. --- 第四期：貞定圓教模型 / Chapter 第六章 --- 牟宗三的詮釋視界及其形成背景 --- p.133 / Chapter 1. --- 熊十力與唐君毅對牟宗三的影響 / Chapter 2. --- 從心理角度透視牟宗三的「開出說」 / Chapter 3. --- 小結 / 總結 --- p.164 / 參考書目 --- p.169

吳啓超. / "2003年5月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 107-108). / 附中英文摘要. / "2003 nian 5 yue". / Wu Qichao. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 107-108). / Fu Zhong Ying wen zhai yao. / 引言 --- p.1 / Chapter 第一章： --- 在哲學史背景下確立本文的中心課題 --- p.3 / Chapter 1. --- 探究之方法 --- p.3 / Chapter 2. --- 孔子的「禮」、「義」、「仁」 --- p.6 / Chapter 3. --- 孔子對隱逸之態度 --- p.20 / Chapter 4. --- 郭店儒簡的立論要旨 --- p.26 / Chapter 5. --- 孟子的德性義之「禮」 --- p.30 / Chapter 6. --- 中心課題之確立 --- p.38 / Chapter 第二章： --- 儒簡理論分析 --- p.40 / Chapter 1. --- 《性自命出》的「禮作於情」 --- p.41 / Chapter 2. --- 《性自命出》的「性」、「情」、「心」 --- p.48 / Chapter 3. --- 眾篇對踐禮之重要性的論述，及兩條基本原 則 --- p.69 / Chapter 4. --- 《五行》´ؤ´ؤ儒簡與孟子之間的過渡 --- p.79 / Chapter 附錄： --- 儒簡各篇之內容簡述 --- p.93 / 參考書目 --- p.107

張雅茵. / "2001年9月" / 論文 (哲學碩士)--香港中文大學, 2001. / 參考文獻 (leaves 141-150) / 附中英文摘要. / "2001 nian 9 yue" / Zhang Yayin. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2001. / Can kao wen xian (leaves 141-150) / Fu Zhong Ying wen zhai yao. / 導論 --- p.1 / Chapter 第一章 --- （不）自然的中國性事 --- p.12 / Chapter (一) --- 高羅佩：「中國」人的性習慣是健康的 --- p.13 / Chapter (二) --- 何謂「健康」的性習慣？一一對高羅佩的批判… --- p.16 / Chapter (三) --- 高羅佩對中國古代性事論述的影響 --- p.26 / Chapter (四) --- 小結：看不見女性的中國性事 --- p.33 / Chapter 第二章 --- （不)柔順的儒家女性肉體 --- p.40 / Chapter (一) --- 宗法父權及儒家女性 --- p.41 / Chapter (二) --- 壓抑的女性情慾 --- p.43 / Chapter (三) --- （非)柔順的肉體 --- p.45 / Chapter (四) --- 宗法父權/父權體制對(儒家)女性情慾 及身體的監控 --- p.46 / Chapter (五) --- 小結 --- p.62 / Chapter 第三章 --- 明代(不曾）禁錮的性事文化 --- p.71 / Chapter (一) --- 從滅(人)慾到反禁欲 --- p.74 / Chapter (二) --- 儒家女性的閱讀與書寫 --- p.80 / Chapter 第四章 --- 《癡婆子傳》一一儒家女性的情慾「越軌」 --- p.93 / Chapter (一) --- 小說內容 --- p.94 / Chapter (二) --- 重新閱讀(re-reading)《癡婆子傳》 》 --- p.95 / Chapter (三) --- 宗法父權規管下的儒家女性 --- p.98 / Chapter (四) --- 道德規條下的空間 --- p.104 / Chapter (五) --- 情慾的踰越 --- p.107 / Chapter (六) --- 儒家女性的「懺悔 」 --- p.126 / Chapter (七) --- 小結 --- p.128 / 結論 --- p.135 / 參考書目 --- p.141

本文共分九章，約二十餘萬字。其主旨在於秉持文化意識，深入瞭解儒家的德行觀，進而指陳其德行優位之倫理學特色，賦予其現代意義。第一章 緒論，說明研究動機與研究之方法。第二章 探討商周之際之天命有德思想，以導引出儒家與起之背景及其思想發展脈絡。第三章 說明先秦儒家之興起及其思想產生之歷史背景。第四章 旨在舖陳儒家德行觀之思想基礎，說明其超越與內在之統合辯證。第五章 探討儒家德行觀之內容，說明道、德、道德與倫理，德行之真義及仁與德行之關係，並對德目加以選析。第六章 探討德行與實踐之問題，說明君子、賢、聖等教育與成德之典範，並講究德行與社會正義之充分實現。第七章 以倫理學角度，說明儒家之德行觀，以德行優於義務，也以德行來統合效益，是一種德行優位 之社會造福學。第八章 詮釋儒家德行觀之現代意義，它提供了一種以德行來貞定民主與科學的趨向，並提供現代人之成德自趨向。在尊重多元社會、客觀法律制度之際，還以生活主體的創造身分，從事宜人生活世界之德行創造觀。第九章 結論，呼籲現代人要注重傳統，以現代方式表現傳統儒家之德行觀。

Even in the context of the multicultural scholarship, there is a lack of psychological research addressing the in-law relationship experiences of East Asian American daughters-in-law (DILs) residing in the U.S., specifically with regard to the emotional impacts and resiliencies that these women may experience in the face of potentially conflictual family dynamics. The primary purpose of this study was to contribute to the multicultural psychology literature by exploring the cultural, relational, affective, and coping experiences of these women, especially with regard to their unique social location and cultural contexts of Confucian and European American influences. The present study utilized a consensual qualitative research (CQR) methodology to analyze the narratives of 12 Korean and Chinese American women who identified as 1.5 and 2nd generation and as DILs within their family network in the U.S. The results shed light into the affective and relational duress that they experienced due to their in-laws’ differing cultural values and traditional expectations. In particular, the participants reported that they often used indirect coping strategies to manage these stressors. The study offers multicultural training and practice recommendations for mental health service providers to consider when working with Korean and Chinese American women and their families.

Conventional realist expectations on great power behaviour in a perceived threatening security environment calls on these nations to balance against the threats in the form of military alliances with other states. China is perceiving security policies by USA and its allies to constitute threats to its national sovereignty, yet has chosen to adhere to a policy of nonalignment, making it an outlier among other great powers and calling into question positivist inspired inferences on Chinese security cooperation. This posture calls for an attempt at reaching a contextual understanding of China’s negative view of alliances, rather than assuming pregiven intentions of state behaviour. Against this background and within an epistemological and ontological framework of constructivism, I have applied an intertextual discourse analysis between the works of Chinese international relations theorist Qin Yaqing, and official policy discourse on alliances from the Chinese political leadership. By this method and theoretical framework, I have explored the possibility of Chinese cultural and philosophical ideas, as interpreted by Qin, correlating with and influencing the official policy discourse, which in turn reflects the view of alliances. The results show that there is a meaning-making within the official Chinese discourse that is drawing on concepts and ideas derived from Qin Yaqing’s presented concept of Confucian relationality. Together they serve to construct an ideational structure and corresponding Chinese identity that precludes military alliances as an option for Chinese security policy making. This in turn reveals the need to move away from realist and positivist assumptions of inherent state reasoning, and instead pay greater attention to contextual and ideational factors when analysing the Chinese nonalignment policy, with implications for how we understand China and Chinese security policy making in general.

This study examined, through a narrative phenomenological framework, the experiences of Korean female caregivers in Canada, and the ways in which filial piety obligations affected their quality of life. The existing literature is scarce on information about caregiving by Korean females in both North America and Canada. Further, caregiving issues regarding caregiving stress have mostly investigated the medical aspects. It was crucial, therefore, to investigate and understand the social aspects of the caregiving experience. Korean daughters-in-law (DILs), who lived with their aging parents-in-law (PILs) in environments profoundly rooted in Confucian values, experienced conflicts with their parents/mothers-in-law. A number of caregiving hardships were identified and categorized according to the following two themes: cultural obligations and direct caregiving practices. Some DILs’ caregiving hardships were heavier when they moved to Canada and adopted a new culture. The findings of this study show that the caregiving practices of these Korean female caregivers in Canada are changing as the DILs have been influenced by their new environment, but the findings also demonstrate that the DILs are still strongly affected by the traditional cultural values in which they were raised. This study investigated their attitudes and behaviours of these women in their caregiving roles by employing a qualitative research design. As little research has been done on immigrant women’s caregiving experience, this study provides an important contribution by examining the lived experience of immigrant women as it is affected by the traditional cultural value of filial piety. / February 2017

Résumé La démonstration qui est ici à l’œuvre s’apparente, dans une certaine mesure, à celle qu’élabore Amartya Kumar Sen dans 'The Argumentative Indian'. Dans cet ouvrage, Sen discute de l’héritage intellectuel et politique de l’Inde et de la manière dont cette tradition est essentielle pour le succès de la démocratie et des politiques séculières de l’État indien. Pour notre part, nous ne nous intéressons point à l’Inde, mais à la Chine, notamment à l’héritage intellectuel, politique et moral des lettrés confucéens de l’Antiquité chinoise et à la pertinence de revisiter, aujourd’hui, la réflexion confucéenne classique pour mieux penser et fonder les droits humains en Chine. Plus précisément, notre réflexion s’inscrit au sein du débat contemporain, qui a lieu à l’échelle internationale, entourant les soi-disant valeurs asiatiques et les droits humains. Pour les partisans de la thèse des valeurs asiatiques, les valeurs asiatiques seraient associées au modèle de développement dit asiatique, lequel se distinguerait du modèle « occidental » en étant en outre réfractaire aux droits humains. Ces droits ayant une origine occidentale et étant, à maints égards, en rupture avec les valeurs asiatiques, ils ne seraient ni souhaitables en Asie (notamment en Chine) ni compatibles avec les valeurs asiatiques (spécialement avec les valeurs confucéennes). Dans notre thèse, nous réfutons ce point de vue. Par l’entremise d’une analyse de la 'Déclaration universelle des droits de l’homme' de 1948 et d’un examen des quatre textes fondateurs du confucianisme classique que sont : les 'Entretiens' (Lunyu), le 'Mencius' (Mengzi), la 'Grande Étude' (Daxue) et la 'Pratique du Milieu' (Zhongyong), nous démontrons que cette compréhension des choses s’avère injustifiée. Les droits humains ne sont pas incompatibles avec les valeurs confucéennes et leur adoption est souhaitable en Asie (notamment en Chine), tout comme elle l’est en Occident. De fait, la philosophie des droits humains et la pensée confucéenne classique ont de nombreuses affinités conceptuelles, axiologiques et normatives. Loin d’être en rupture, ces univers théoriques convergent, car ils ont tous deux à cœur l’être humain, ses besoins vitaux et son épanouissement au sein de la communauté. Notre démonstration s’appuie, pour une large part, sur l’analyse d’un concept phare de la pensée éthique et politique confucéenne, soit la notion d’humanité ou du sens de l’humain (ren) ainsi que d’une autre notion qui lui est étroitement liée, soit celle de l’homme de bien ou de la personne moralement noble (junzi). / Abstract The demonstration elaborated here is similar, to a certain extent, to the one developed by Amartya Kumar Sen in The 'Argumentative Indian'. In his work, Sen discusses India’s intellectual and political inheritance, and the way this tradition is essential for the success of the democracy and secular politics of the Indian State. For our part, our interest lies not with India, but with China, quite particularly with the intellectual, political and moral legacy of the early Confucian scholars, and the relevancy to revisit, nowadays, Classical Confucian teachings in order to conceive and establish human rights in China. More precisely, our reflection lies within the contemporary debate, which takes place on an international scale, surrounding the so-called Asian values and human rights. For the advocates of the Asian values thesis, Asian values would be associated with the so-called Asian development model, which would distinguish itself from the « Western » model by resisting for instance human rights. These rights, having a western origin and being, in many respects, in breach with Asian values, would be neither desirable in Asia (particularly in China) nor compatible with Asian values (specifically with Confucian values). In our thesis, we refute this point of view. By the intervention of an analysis of the 'Universal Declaration of Human Rights' of 1948 and an examination of four texts founders of the Classical Confucianism who are: the 'Analects' (Lunyu), the 'Mencius' (Mengzi), the 'Great Learning' (Daxue), and the 'Practice of the Mean' (Zhongyong), we demonstrate that this understanding of things is unjustified. Human rights are not incompatible with Confucian values and their adoption is desirable in Asia (including China), quite as it is in Western countries. Actually, the philosophy of human rights and the Classic Confucian thought have numerous conceptual, axiological and normative affinities. Far from being in opposition, these theoretical views converge, because they both care about the human being, his vital needs, and his self-fulfillment within the community. Our demonstration leans, for the most part, on the analysis of a key concept of the Confucian ethical and political thought that is the notion of humanity, or humaneness (ren) and the closely related notion of gentleman, or morally noble person (junzi).