This thesis provides a theoretical foundation explaining the long-standing paradox of Chinese-Indonesian entrepreneurs' highly successful economic behaviour. Combining Western and Eastern philosophies, this study examines the role of culture in prescribing beliefs and practices that affect human efforts to self-actualise, notably the motivations underlying these entrepreneurs' business practices. It applies Aristotle's notion of phronesis (practical knowledge or wisdom) to organisation studies (as suggested by Tsoukas and Cummings, 1997, and Flyvbjerg, 2006). The enquiry employs the concept of self-organising systems (drawn from complexity theory) to ground the Confucian organismic conception of the cosmos (Needham 1956). The underlying empirical study investigated Chinese entrepreneurs' strategic actions in a particular field (Semarang, Central Java, Indonesia), an environment characterised by complexity, uncertainty and social instability. Primary data was collected through extensive field interviews, developed into narrative case studies and analysed using the explanation building technique (Yin 2003) based on Confucian modelling of social interactions to explain informants' trajectories in their life course. The findings support the Confucian organismic conception of the cosmos, which emphasises the notions of complexity, continuity, irreversibility and unpredictability. When the future is highly unpredictable, people learn and progress by recourse to learned strategies that were effective in their own adaptive success in the past. Especially when facing tension or instability, the studied entrepreneurs' decision making and strategic actions were spontaneous, without explicit predetermined goals, but based on their pragmatic value judgment, phronesis (practical knowledge) of a situation and the capability of the individual actors within their social networks to control it. When faced with a higher level of instability (especially under extreme constraints), their actions were instinctively revolutionary, often requiring a jump to a new level of network with higher complexity (Holland 1998), returning them to a normal condition. The entrepreneurs' wulun-based social roles and guanxi-based social institutions legitimised all such decisions. Their strategies were therefore contextual and pragmatic, driven by the actors' instinct to enhance the survivability of the individual, family and society. Chinese culture embraced the natural state of complexity, dynamism and unpredictability of the cosmos by establishing Confucian social institutions, specifically wulun and guanxi, that are learned and practiced from an early age and subsequently internalised as habitual and dispositional practices, including in business. Wulun functions as a social control mechanism for constraining people's behaviour and at the same time allowing people to increase their ability to adapt in order to self-organise in different contexts, whereas guanxi is practiced as a strategy to create a pool of interlocking resources that provides a feedback loop promoting continuous self-actualisation and self-transformation. Identity is associated with progression and transformation; when the self is developed, the family and the larger society are also transformed. The contribution of this thesis is its integration of Western and Eastern, natural and social, complexity theory and organisation studies concepts to illuminate the relationship between the self-actualising behaviour of entrepreneurs and the cultural context within which they operate. Keywords: phronesis, complexity, Confucianism, self-organisation, self-actualisation, wulun, guanxi, pragmatism

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

Thesis (Ph.D.)--Hong Kong University of Science and Technology, 2005. / Includes bibliographical references (leaves 302-308). Also available in electronic version.

Thesis (Ph. D.)--University of Hawaii at Manoa, 2000. / Includes bibliographical references (leaves 436-454). Abstract also available via World Wide Web.

Thesis (Ph. D.)--University of Hawaii at Manoa, 2000. / Includes bibliographical references (leaves 436-454). Also available on microfiche. Abstract also available via World Wide Web.

Thesis (Ph.D.)--Baylor University, 2006. / Includes bibliographical references (p. 329-338).

人性非惡？惡從何來？如何去惡？自宋明儒學到當代新儒學，主流儒者無不推崇孟子的「性善說」：人性本然內具為善的能力與傾向，不善的出現只能訴諸後天環境的影響。針對於此，學界內外都不乏質疑儒家人性論過份樂觀天真的聲音。尤其後來晚明時期心學學者將「心」的內部結構撐開，認為不僅人「性」是善，甚至「心」內部的「意」、「知」、「物」、「情」、「念」等環節亦全皆是善；在這種理解下，惡從何而生更是儒學理論中亟待澄清的問題。本文撰寫的目的，即是旨在從哲學史發展的角度清理晚明王學──自王陽明以降，下轄陽明後學，直到劉蕺山為止──對於「惡」的問題方方面面的思考。並希望通過這工作整理出儒學傳統中一套「惡」的系統理論，以見儒學處理「惡」這個普遍哲學問題的基本態度。扼要言之，王陽明認為「意」念發動處是惡之出現的樞紐；「意」的本然狀態原來是「心」與「理」應事接物的表現，其淪落為惡只能從其「偏」、「滯」、「著」等流弊狀態中了解。通過唐君毅先生的相關洞見，本文接著探討了「主流」陽明學者對「惡」的思考：浙中王龍溪與泰州羅近溪緊接師說，認為當下一「念」便是本心發用的端倪，唯其陷溺與留滯才會轉而為惡。當中尤需強調的是，心知能力與知識活動赫然竟是助成心念陷溺的幫兇！雖然江右羅念菴思想在當前學界的討論中往往被視為偏離「主流」的歧出，但筆者認為在過惡的議題上念菴與龍溪近溪的相關思考實能相輔相成。若說龍溪近溪更關心常人如何在「知識」的幫助下犯過，則念菴更關注的即是心知功能如何進一步助成了修道者「空言」之過。最後，筆者將會指出，劉蕺山在理論表述上將心知功能的誤用更為明確地為說明為「妄」的毛病，並以之為惡之所以出現的最根本起源；這是儒學惡論的一大推進，由此徹底廓清了儒學惡乃無根的傳統。筆者並會考察晚明儒者對過惡問題的種種思考，如何結穴在儒學論惡的高峰文獻《人譜》之中。通過本文種種的討論，希望能夠豐富學界對儒學傳統中「惡」的理論的了解。 / Human nature is evil? Where does evil come from? How to get rid of evil? From Song Ming Neo-Confucianism to Contemporary New Confucianism, the main line of Confucian thought follows Mencius in stressing the goodness of human nature. According to Mencius, human nature has an innate faculty and tendency towards goodness, and that immorality could only be attributed to society’s influence. Accordingly, some scholars criticize Confucianism for being too optimistic and naive about human nature. That is especially a difficult question for the Wang Yangming’s scholars, who assert that not only xing性, but all yi意, zhi知, wu物, qing情, nian念 within the inner structure of xin心 are originally good and without evil. If this is the case, how come there is evil in reality? The aims of this paper are to elucidate the ideas of evil in late Ming school of Wang Yangming’s philosophy, and to articulate a systematic theory of evil in Confucianism. In brief, in Yangming’s view, evil arises from the part of yi意. The original activation of yi意 is nothing but the manifestation of xin心 and li理, it is the deviation, stagnation and attachment of yi意 that leads it to immorality. Wang Longxi and Luo Jinxi, the followers of Yangming, carry on Yangming’s view and hold that it is the stagnation and attachment of nian念 that make it an evil one. What is more interesting is that the cognitive part of xin心 would assist in the formation of evil. Furthermore, Luo Nianan’s ideas on evil are complementary to Longxi and Jinxi’ related theories. Nianan focuses on empty words as the result of the misused cognitive part of xin心, and regards it as a major wrongdoing of Confucian practitioners. Finally, Liu Jishan describes the misuse of the cognitive part of xin心as the problem of wang, and regards it as the deepest origin of evil. By doing so, Jishan clarifies the Confucian tradition that evil is rootless to its greatest extent. How Jishan’s masterpiece the schemata of humanity concludes different discussion of evil from previous Yangming’s scholars will also be discussed. By these discussions, the primary aim of this paper is to enrich our understanding of the theory of evil in Confucianism. / Detailed summary in vernacular field only. / 陳志強. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 212-219). / Abstracts also in Chinese. / Chen Zhiqiang.

This study is about Confucian humanism as the foundation of human rights and economic ethics. The study covers Korea, Japan and the Republic of China. The main research question lies in how Confucian humanism emerged as an enduring tradition, and how it impacts upon human rights and economic ethics of the three nations on their individual paths towards globalizing civil societies. Research elements are (i) literature review, (ii) focus group discussions and (iii) documentation corroborations. Literature reviews covered scholarly works of East Asia and international scholars. Narrative data were obtained from the focus group discussions. Documentation corroboration complemented the focus group discussions. The study explores the origin of Confucianism and proceeds to examine how the Confucian philosophical tradition gave naissance to Confucian humanism. From Confucian humanism, the thesis proceeds to Confucian governance (ching shih). Alternative political views of more egalitarian Confucian schools such as of Mencius also take up a good part of the governance theme. The role of life long self-cultivation is seen as the foundation of character-building for respective societal roles within Confucian ethics and social ethos. The modern democratic institution of human rights is argued as having emerged from the fertile demo-centric Confucian social psychology, but benefited directly from the Western institutional models. Discussions on the tradition of Confucianism and that of Confucian humanism progress through the important turning points throughout history, i.e., the Classic age of Confucius, the Neo-Confucian reformation, the Practical Learning sub-era of the Neo-Confucian era, and, finally, the contemporary Neo-Confucian. The discussions highlight that the Confucian tradition of 'humanity' that Confucius and his disciples formulated in the Classical age endured through the ages to modernity. They also point to the notion that Confucians pursued their intellectual, moral and aesthetic ideals to the highest possible level through the system of learning, philosophizing, and practicing in the tradition. The Confucian cosmology of the 'human to nature' nexus and the Confucian spirituality of cosmic immanence in the 'self' provide clues to the multi-layer structure of Confucian consciousness of self, selves and the greater self, namely society or the Heaven itself. The Neo-Confucian school of 'mind and heart' learning reinforced the inquiry into selves in nexus to nature and the universe. Religious tolerance and the adaptability of Confucianism have stood out as important qualities in the globalization of East-Asian values and ethos, i.e., Confucian 'souls and decorum.' Japan, as an island nation with a unique perception of its self-identity, employs Confucianism, still considered fundamentally as the philosophy of China, to reinforce the national identity without compromising the integrity of the Japanese tradition and sensitivity. Japanese aesthetic sensitivity would place aesthetic unity with nature on equal footing with that of moral unity with the world. Secularism and spirituality of Confucianism benefited from the peaceful co-existence amongst the three great philosophical traditions of Confucianism, Taoism and Buddhism. The thesis as an inquiry into Confucian humanism as a living tradition concludes by answering the main research question and its three associated postulates.

This present thesis has been prudently undertaken how to approach practically and theologically the ethical issues for the effective preaching with Confucian filial piety which has challenged Korean churches. Serious conflicts are arising among Korean families because of Confucianism teachings that filial piety is the highest virtue of all ethical teachings and that ancestor worship is the continuation of filial piety to the dead parents. This issue creates a rigorous religious controversy for Korean Christians and places obstacles in the path of evangelism in Korean society. Chapter one reveals the research orientation which gives general information on how to approach and develop this issue. I approach this issue historically, theologically, practically, and/or biblically. I adopt fundamental practical theology as the main research positioning, which was suggested by Don Browning. I also make use of seven movements proposed by J C Müller in order to present the literary research and six fundamental steps proposed by Lewis and Demarest only for the theological foundation in chapter three. Chapter two reveals the effect of Confucian ancestor worship has on Asian countries and Christians, specifically in China, Taiwan, Japan, and Korea, which are under the influence of Confucianism, and how Confucian ancestor worship hinders people from receiving and following Jesus Christ and a common barrier to evangelism in these Eastern Asian countries. Chapter three reveals the theological foundations of Confucianism and Christianity. Confucianism has its own specific theologies of worship form, temple, canon, afterlife, and gods like those of Christianity. A comparison with the theological foundations of Confucianism and Christianity is made for a better understanding of Confucian ancestor worship and filial piety. Chapter four reveals the differences between Confucian and biblical teachings on filial piety. Confucian filial piety was taught by Confucius who is a founder of Confucianism, while the origins of biblical filial piety are rooted in the Old and New Testaments. The Bible teaches that filial piety is directed toward living parents, but Confucianism teaches that filial piety is to both living and dead parents; filial piety to the dead parents is ancestor worship. Chapter five reveals the distinctions between Confucian and biblical teachings on ancestor worship. Confucians believe that dead ancestors are able to protect their own families, bring fortunes to their descendants, watch over their own families, and to reward the right and punish the wrong, but the Bible ascribes to ancestor worship as idolatry as taught in the second commandment. Chapter six reveals the ways of practical theological applications of filial piety and ancestor worship. I propose the ways of practical theological applications without compromise in the circumstance of the acceptance of ancestor worship as a custom. Further, I challenge preachers as central to reconciliation how to make an effort to aid the rooting of biblical filial piety into Korean society as a traditional Korean heritage. I hope that this thesis will help non-Christians to understand the Christian perspective of filial piety and ancestor worship and why Christians reject Confucian ancestor worship, and how Christianity emphasizes filial piety. Further, my intent is to help Christians confirm their beliefs, challenge non- Christians by showing what Christians believe, and give wisdom on how to create harmony with non-Christian family members. / Thesis (PhD)--University of Pretoria, 2013. / Practical Theology / unrestricted

葉天賜. / "2003年8月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 177-189). / 附中英文摘要. / "2003 nian 8 yue". / Ye Tianci. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 177-189). / Fu Zhong Ying wen zhai yao. / 論文提要 / Chapter 第一章 --- 導論 --- p.´þ / Chapter 第二章 --- 元代徽州理學的發展 --- p.（8) / Chapter 第一節 --- 南宋末的徽州儒學 --- p.（8) / Chapter 第二節 --- 元代的徽州儒學 --- p.（13) / Chapter 第三章 --- 鄭玉的生平與學術思想 --- p.（51) / Chapter 第一節 --- 鄭玉的生平及其出處問題之討論 --- p.（55) / Chapter 第二節 --- 鄭玉的“春秋學´ح和《春秋闕疑》 --- p.（66) / Chapter 第三節 --- 鄭玉的儒學思想 --- p.（83) / Chapter 第四章 --- 趙汸的生平與學術思想 --- p.（100) / Chapter 第一節 --- 趙汸的生平與著述 --- p.（100) / Chapter 第二節 --- 趙汸的“春秋學´ح --- p.（111) / Chapter 第三節 --- 趙汸的儒學思想 --- p.（144) / Chapter 第五章 --- 結語 --- p.（173) / 參考書目 --- p.（178)