漢字的「觀」指的不僅是一種身體的知覺能力，其為視覺活動背後包涵了豐富的心靈活動，讓事物呈現更深邃的面向。「觀物」在北宋以前一直潛伏於儒家的語脈當中，尚未成為一個突出的概念，直到邵康節始點化出來作顯題處理， 直指一種窮理體道的活動。與邵康節並世的周濂溪、張橫渠和二程兄弟都分別有觀窗前草、觀驢鳴、觀雞雛、觀魚游等的雅事為人所樂道。觀物不僅是理學家的休閒活動，更和他們的道德修養息息相關，悠然帶著成德工夫的意味。有見及此，一、我們可以探討北宋理學中的觀物在什麼意義下是一種修道的工夫；二、以觀物工夫切入北宋五子，可以提供一個新的角度審視理學的發展 。 / The Chinese character Gun (Cantonese) or Guan (Mandarin) entails not only our physical sensibility, the visual activity itself also unfolds a rich exercising of the mind, revealing a dimension lying in the depth of objects. Before Northern Song, the concept of Guan Wu (Deep Viewing of Things) has been latent in the Confucius linguistic context. It has not been a significant concept until highlighted by Master Shao Yong, who argued that this is an activity of articulating and embodying the truth. Other four contemporaries of Master Shao Yong, namely Zhou Dunyi, Zhang Zai, Cheng Hao and Cheng Yi, were acclaimed for the engagements in the deep viewing of different entities: the deep viewing of the grass before window, the deep viewing of a donkey braying, the deep viewing of the chicks and the deep viewing of the swimming fish. Guan Wu is not only a pastime to the Neo-Confucianists, it is also closely related to their own self-cultivation with a hint of manifesting Dao aplomb. In view of this, this thesis aims to, firstly, examine to what understanding is Guan Wu (Deep Viewing of Things) a way of self-cultivation in Northern Song Neo-Confucianism. Secondly, it shall argue that understanding the five masters of Northern Song through the self-cultivation of Guan Wu can provide a new perspective in examining the development of Neo-Confucianism. / Detailed summary in vernacular field only. / 鄧康宏. / Thesis (M.Phil.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 162-163). / Abstracts in Chinese and English. / Deng Kanghong.

據稿本複印 / 論文(博士)--香港中文大學,1993. / 參考文獻: leaves 150-159 / 馮樹勳. / 序 --- p.I / Chapter 第一章： --- 引言 --- p.1 / Chapter 一、 --- 課題範圍 --- p.1 / Chapter 二、 --- 典型選取標準 --- p.2 / Chapter 三、 --- 方法討論 --- p.4 / Chapter 第二章： --- 整全人文世界的要求一一明末 清初的儒學進向與清儒的背景性典範 --- p.6 / Chapter 甲、 --- 引言 --- p.6 / Chapter 乙、 --- 明末清初思想突變之解釋一一觀念史進路 --- p.7 / Chapter 丙、 --- 明末清初思想突變之解釋´ؤ一思想史進路 --- p.20 / Chapter 丁、 --- 整全人文世界觀（一）一´ؤ儒家爲本的進 路（闢佛） --- p.26 / Chapter 戊、 --- 整全人文世界觀（二）´ؤ一儒家爲本的進 路（經世致用） --- p.33 / Chapter 第三章： --- 整全人文世界觀的面貌與實踐 --- p.45 / Chapter 甲、 --- 《易》學爲體 --- p.45 / Chapter 乙、 --- 史學爲用 --- p.51 / Chapter 丙、 --- 整全人文世界藍圖的開展 --- p.68 / Chapter 第四章： --- 清初學界向心力之瓦解與學風 丕變 --- p.78 / Chapter 甲、 --- 引論 --- p.78 / Chapter 乙、 --- 士族與清初政治 --- p.78 / Chapter 丙、 --- 學校與科舉 --- p.79 / Chapter 丁、 --- 晚明士人在清初的出路 --- p.82 / Chapter 戊、 --- 時文與古文 --- p.85 / Chapter 己、 --- 知識技術與人文態度 --- p.87 / Chapter 庚、 --- 從技術到「超技術」？ --- p.92 / Chapter 第五章： --- 樸學典型與「儒家知識主義」 --- p.97 / Chapter 甲、 --- 儒家知識主義？ --- p.97 / Chapter 乙、 --- 清代經學與實學 --- p.99 / Chapter 丙、 --- 吳派的漢學理論 --- p.104 / Chapter 丁、 --- 吳派「論學之言」與「爲學之實」 --- p.107 / Chapter 戊、 --- 皖派的掙扎 --- p.111 / Chapter 己、 --- 皖派經學與儒家本旨 --- p.118 / Chapter 第六章： --- 從阮元看樸學典範的轉型 --- p.126 / Chapter 甲、 --- 引言 --- p.126 / Chapter 乙、 --- 個案研究一一公羊學 --- p.128 / Chapter 丙、 --- 宏觀檢討（一）一一理論層面 --- p.135 / Chapter 丁、 --- 法觀檢討（二）一一事業部分 --- p.139 / Chapter 戊、 --- 結語 --- p.143 / Chapter 第七章： --- 反省與展望 --- p.146 / 參考書目 --- p.150

賴品超. / 複本據稿本複印. / Thesis (M.A.)--香港中文大學. / Fu ben ju gao ben fu yin. / Includes bibliographical references: leaves 221-229. / Lai Pinchao. / Thesis (M.A.)--Xianggang Zhong wen da xue. / Chapter 一 --- 導言 --- p.1-3 / Chapter 二 --- 榷約翰神學的分期 --- p.4-6 / Chapter 三 --- 榷約翰的早期神學 / Chapter 甲 --- 懷黑德哲學的啟迪 --- p.7-15 / Chapter 乙 --- 基督教的最終性　 --- p.16-26 / Chapter 四 --- 榷約翰神學的轉折期 --- p.27-30 / Chapter 五 --- 榷約翰的後期神學 --- p.31-32 / Chapter 甲 --- 從生態神學到政治神學 / Chapter 1 --- 生態危機的衝擊 --- p.33-37 / Chapter 2 --- 生態神學 --- p.38 / Chapter (i) --- 生命觀 --- p.39-94 / Chapter (ii) --- 人的角色與責任 --- p.45-50 / Chapter (iii) --- 上帝觀 --- p.51-57 / Chapter (iv) --- 政治的問題 --- p.57-63 / Chapter 3 --- 政治神學 / Chapter (i) --- 歷程神學作為政治神學 --- p.64-68 / Chapter (ii) --- 末世論與上帝觀 --- p.69-72 / Chapter (iii) --- 政治神學方法論 --- p.73-78 / Chapter 乙 --- 宗教對話 / Chapter 1 --- 基督論 / Chapter (i) --- 道的基督論 --- p.79-82 / Chapter (ii) --- 基督的影响力 --- p.83-87 / Chapter (iii) --- 基督的位格 --- p.88-999 / Chapter 2 --- 宗教對話的埋論 / Chapter (i) --- 基督為中心 --- p.100-104 / Chapter (ii) --- 互相轉化為目的 --- p.105-111 / Chapter 3 --- 小結 --- p.112-118 / Chapter 六 --- 對基督教與新儒家對話的意義 --- p.119 / Chapter 甲 --- 對話的橋樑──懷黑德哲學 / Chapter 1 --- 需要性 --- p.120-121 / Chapter 2 --- 可行性 --- p.121-124 / Chapter 3 --- 優點 --- p.124-129 / Chapter 乙 --- 對話的態度與目的 / Chapter 1 --- 否定爭論誰更優越 --- p.130-131 / Chapter (i) --- 各宗教的共同歸宿 --- p.131-133 / Chapter (ii) --- 圓教 --- p.133-157 / Chapter 2 --- 以相互的創造地轉化為目的 / Chapter (i) --- 新儒家的態度 --- p.138-146 / Chapter (ii) --- 基督教的態度 --- p.147-153 / Chapter 3 --- 平等對話不分主客 --- p.154-159 / Chapter 丙 --- 對話中的基督教的新立場 --- p.160-175 / Chapter 丁 --- 對話新焦點 --- p.176-177 / Chapter 1 --- 生態危機 --- p.177-181 / Chapter 2 --- 婦女解放 --- p.182-184 / Chapter 七 --- 結論 --- p.185-186 / 註釋 --- p.187-220 / 參考書目 --- p.211-229

何慶昌. / "2002年6月" / 論文 (哲學碩士)--香港中文大學, 2002. / 參考文獻 (leaves 131-148) / 附中英文摘要. / "2002 nian 6 yue" / He Qingchang. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (leaves 131-148) / Fu Zhong Ying wen zhai yao. / 緒言 --- p.1 / 目錄 / Chapter 第一章 --- 徐松石的生平和思想發展 --- p.5 / Chapter 1.1 --- 引言 --- p.5 / Chapter 1.2 --- 材料使用 --- p.6 / Chapter 1.3 --- 徐松石的生平和思想發展 --- p.8 / Chapter 1.3.1 --- 由肯定傳統思想到否定傳統思想 --- p.8 / Chapter 1.3.2 --- 肯定西方科技文明和西方基督教 --- p.9 / Chapter 1.3.3 --- 整合基督教與傳統宗教思想和民族的關係 --- p.11 / Chapter 1.3.4 --- 由以上帝爲中心的取向轉以基督爲中心的取向 --- p.15 / Chapter 1.4 --- 對基督教與其他宗教關係的態度轉變 --- p.17 / Chapter 1.5 --- 總結 --- p.20 / Chapter 第二章 --- 對過往硏究的檢視 --- p.22 / Chapter 2.1 --- 寫作論文的規則 --- p.22 / Chapter 2.2 --- 分述和比較的框架 --- p.23 / Chapter 2.3 --- 資料的掌握與運用 --- p.24 / Chapter 2.4 --- 對基督教與儒家思想的理解 --- p.26 / Chapter 2.5 --- 評論的標準 --- p.28 / Chapter 第三章 --- 徐松石對儒家思想的理解 --- p.29 / Chapter 3.1 --- 對「孔子學說」的澄淸 --- p.30 / Chapter 3.2 --- 徐松石所理解的儒家核心的思想 --- p.31 / Chapter 3.2.1 --- 對「致知」的理解 --- p.32 / Chapter 3.2.2 --- 對「一貫之道」的理解 --- p.33 / Chapter 3.2.3 --- 對「心性之道」的理解 --- p.34 / Chapter 3.3 --- 價値重估和人生定位的追求 --- p.35 / Chapter 3.3.1 --- 外國文哲學者的建議 --- p.36 / Chapter 3.3.2 --- 歷次論戰訴求的焦點 --- p.37 / Chapter 3.3.3 --- 建議與論爭的關係 --- p.39 / Chapter 3.4 --- 徐松石所理解的孔子學說與當時思潮和社會的關係 --- p.40 / Chapter 3.4.1 --- 「致知」 --- p.40 / Chapter 3.4.2 --- 「一貫之道」 --- p.42 / Chapter 3.4.3 --- 「心性之道」 --- p.42 / Chapter 3.4.4 --- 與社會的關係 --- p.44 / Chapter 3.4.5 --- 小結 --- p.47 / Chapter 3.5 --- 儒家思想之長短 --- p.48 / Chapter 3.5.1 --- 佛教與中國儒家思想的關係 --- p.48 / Chapter 3.5.2 --- 佛教思想的特點 --- p.49 / Chapter 3.5.3 --- 儒家思想的優勝 --- p.51 / Chapter 3.5.4 --- 儒家思想的限制 --- p.54 / Chapter 3.6. --- 總結 --- p.57 / Chapter 第四章 --- 徐松石對基督教思想的理解 --- p.62 / Chapter 4.1 --- 徐松石所理解的基督教核心思想 --- p.63 / Chapter 4.1.1 --- 宗教科層 --- p.63 / Chapter 4.1.2 --- 三位一體的上帝 --- p.64 / Chapter 4.1.3 --- 拯救觀念 --- p.64 / Chapter 4.1.4 --- 包容與成全 --- p.65 / Chapter 4.1.5 --- 對聖經的理解 --- p.66 / Chapter 4.2 --- 尋索宗教的意義與價値 --- p.66 / Chapter 4.2.1 --- 中國知識分子對宗教態度的轉變 --- p.66 / Chapter 4-2.2 --- 基督教本色化的訴求 --- p.68 / Chapter 4.2.3 --- 耶與儒佛二教互相攻擊 --- p.70 / Chapter 4.3 --- 徐松石提出具有本土特色的基督教 --- p.74 / Chapter 4.3.1 --- 以上帝爲中心的宗教 --- p.75 / Chapter 4.3.2 --- 以基督爲首融通各教的宗教 --- p.78 / Chapter 4.3.3 --- 以聖靈啓迪爲中心的宗教 --- p.82 / Chapter 4.3.4 --- 以三一上帝爲中心聯結中土各教的宗教 --- p.86 / Chapter 4.4 --- 總結 --- p.91 / Chapter 第五章 --- 徐松石對宗教性使命的實踐 --- p.100 / Chapter 5.1 --- 宗教人生觀 --- p.100 / Chapter 5.1.1 --- 中國基督教知識分子的分析 --- p.101 / Chapter 5.1.2 --- 徐松石對中國人生觀的詮釋 --- p.102 / Chapter 5.1.3 --- 小結 --- p.104 / Chapter 5.2 --- 祭祖 --- p.104 / Chapter 5.2.1 --- 傳教士對祭祖的理解 --- p.105 / Chapter 5.2.2 --- 徐松石對祭祀祖先的分析 --- p.101 / Chapter 5.2.3 --- 小結 --- p.109 / Chapter 5.3 --- 政教關係 --- p.109 / Chapter 5.3.1 --- 中國基督教知識分子對政教關係的理解 --- p.110 / Chapter 5.3.2 --- 徐松石政教關係的詮釋 --- p.111 / Chapter 5.3.3 --- 小結 --- p.113 / Chapter 5.4 --- 民族的使命 --- p.114 / Chapter 5.4.1 --- 中國基督教知識分子對民族處境的理解 --- p.114 / Chapter 5.4.2 --- 徐松石對民族在困境時的使命的詮釋 --- p.115 / Chapter 5.4.3 --- 小結 --- p.117 / Chapter 5.5 --- 總結 --- p.118 / Chapter 第六章 --- 總結 --- p.120 / Chapter 6.1 --- 建立本土神學的需要 --- p.120 / Chapter 6.2 --- 「漢語神學」的參考 --- p.122 / Chapter 6.3 --- 意義與應用 --- p.125 / Chapter 6.4 --- 總評 --- p.127 / 參考書目（依時間先後次序） --- p.131

Li, Luzhou. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 127-147). / Abstract also in Chinese. / ABSTRACT (in English) --- p.i / ABSTRACT (in Chinese) --- p.iv / ACKNOWLEDGEMENTS --- p.vi / TABLE OF CONTENTS --- p.viii / LIST OF TABLES --- p.x / Chapter CHAPTER 1. --- INTRODUCTION --- p.1 / Chapter 1.1 --- Research Question --- p.7 / Chapter 1.2 --- Structure of the Thesis --- p.12 / Chapter 2. --- HEROES IN COMMUNIST CHINESE HISTORY --- p.13 / Chapter 2.1 --- A Brief Review on the Hero Literature --- p.13 / Chapter 2.2 --- Heroes in Communist Chinese History --- p.16 / Chapter 2.2.1 --- Yan 'an talk and the principle of socialist realism --- p.16 / Chapter 2.2.2 --- Heroes in different stages of Communist Chinese history --- p.20 / Chapter 2.2.3 --- The anti-Confucianism sentiment --- p.29 / Chapter 3. --- METHODOLOGY --- p.32 / Chapter 3.1 --- Data Collection --- p.32 / Chapter 3.1.1 --- Interviewee recruitment --- p.33 / Chapter 3.1.2 --- Interview techniques --- p.36 / Chapter 3.1.3 --- Selection of the texts --- p.38 / Chapter 3.2 --- Data Analysis --- p.38 / Chapter 4. --- ANALYSIS --- p.41 / Chapter 4.1 --- Human Nature: The Benevolence --- p.42 / Chapter 4.1.1 --- Ruler to minister: The loyalty --- p.51 / Chapter 4.1.2 --- Father to son: The filial piety --- p.57 / Chapter 4.2 --- Human Emotion: Qing --- p.75 / Chapter 4.2.1 --- Husband to wife: The conjugal love --- p.78 / Chapter 4.2.2 --- Elder brother to younger brother: The fraternal love --- p.82 / Chapter 4.2.3 --- Friend to friend: The friendship --- p.85 / Chapter 5. --- THE REVIVAL OF CONFUCIANISM --- p.89 / Chapter 5.1 --- Why the Revival of Confucianism? --- p.94 / Chapter 6. --- CONCLUSION --- p.110 / REFERENCES --- p.127 / APPENDIXES / Chapter A. --- The Interview Guide --- p.144 / Chapter B. --- List of Interviewees --- p.145 / Chapter C. --- Figure 1 and Figure 2 --- p.148

No description available.

No description available.

In this thesis I will discuss and criticize different legitimation for lawmaking, including ancient and contemporary Chinese theories, and Western representative perspectives on lawmaking. I will disclose disadvantages of Chinese lawmaking system. As a new research project of Chinese law, I argue that both the traditional and contemporary Chinese lawmaking lacked elements of communication. The top-down lawmaking mode was the reality as well as the dominant theoretical justifications of legislation in China. I believe that the top-down lawmaking mode in China was insufficient in its justifications for legitimacy; neither was it beneficial for increasing the degree of individual freedom and rights. Therefore it is better to absorb positive Western lawmaking elements, especial taking a shift from a non-communicative mode to a more interactive and cooperative mode. Western theories of lawmaking could contribute to Chinese future legal reform. Theories of disagreement and individual freedom have positive contributions to this proposed change. After my introduction and analysis of Western theories, I attempted to escape from pure theoretic discussion about law and legality, and try to provide a practical application of communicative lawmaking in China. Relying on the contributions of Western lawmaking theories, but at the same time realizing their difficulties in their application in Chinese contexts, I believe that Confucianism, a Chinese philosophy of love and law could contribute to a discourse theory of lawmaking. The core of Confucianism, Ren (‘仁’ , loving the people, humanism) provided a possible theoretical background for a discourse theory. Professor Bankowski’s argument for the interplay of law and love, the inside and the outside systems, also initiated a debate for the communicative decision-making, and is thus employed to solve the difficulty of applying Western theories into Chinese contexts. The ‘appropriate’ lawmaking in this thesis refers to a communicative lawmaking mode, in contrast to the non-communicative mode that defended by Chinese legalism and contemporary justifications of lawmaking. I attempt to introduce this interactive and cooperative lawmaking structure to balance individual rights and state interests. This structure would go against the grain of the traditional top-down legislation. In this new structure individuals’ voice could be heard and paid attention to, which is a system of achieving Ren ( humanism).

published_or_final_version / Business / Doctoral / Doctor of Philosophy

This study explores the accounts of first generation East Asian mothers living in England, for the purpose of examining if and how these women perceive their national and/or ethnic cultural heritage has affected their experiences and identity formation. In order to achieve this aim, the thesis investigates the gendered division of labour within the family and discourse around motherhood and employment, using biographical interviews with 30 first generation East Asian mothers with children under the age of 11. I develop an integrative theoretical framework by deploying various theories in order to analyse the complex and dynamic characteristics of identity formation for ethnic minority mothers. The concepts I draw on are ideology and discourse, storytelling and ‘othering’, patriarchy, masculinity and femininity, nation, ethnie, culture, class and intersectionality. The data was analysed by using discourse analysis, focusing on discursive themes across interview data, in conjunction with detailed narrative analysis of the individual life stories of four of the women. The findings of the data indicated that despite the increasing involvement of male partners in childcare and domestic work, women’s stories suggested that they continued to take on the majority of household labour. In addition, this pattern was more prominent among East Asian couples than mixed ethnic couples. This is suggestive of the persistent influence of the Confucian patriarchal norms among East Asian couples outside East Asia. Alongside this, the examination of discourse and narratives around motherhood and employment indicated that the motherhood ideologies of individual women, influenced by national and/or ethnic cultural heritage, had a major impact on mothers’ decision towards childcare and employment. For example, the majority of mothers from Korea and some mothers from Japan tended to endorse an intensive mothering ideology, in which women were expected to stay at home devoting their time and energy to looking after their children. The talk of home-stay mothers was dominated by the importance of the mother’s care for the psychological wellbeing of their children. In this discourse the mother’s absence was portrayed as having a detrimental effect on the healthy development of young children. But rather than referring to a Western notion of intensive motherhood (see Hays 1996), they talked of their decisions in reference to the way that mothers and fathers were expected to act in their country of origin. This contrasted with the discourse of employed mothers (especially from China), which did not necessarily support the incessant presence and availability of mothers for children, regarding childcare as replaceable by others, such as grandparents. The Chinese women talked of this in reference to their perception of the culture in China where all adults are expected to work, regardless of childcare responsibilities. However, despite notable differences in discourse around ‘good’ mothering and employment between home-stay mothers and employed mothers, the gendered idea about men’s and women’s roles seemed to continue to affect the predominant majority of women in my study, irrespective of their employment status. Hence, both home-stay and most employed mothers remained to be the primary care provider as well as taking the major burden of household labour, being subject to a gendered understanding of motherhood and womanhood.