本論文以熊十力所探討的儒家之內聖外王思想為研究範圍，前人對熊十力思想的研究 。解有就其對儒家之詮釋做過系統探討者，按經學為儒家內聖外王思想所寄託者，本 論文著重於透過熊十力對經學之土釋以闡釋儒家內聖外王的思想。 本論文共分六章，約九萬餘字。 第一章，導論、略述內聖外王思想在歷史中之演變及熊十力為學歷程。 第二章，敘述熊十力對體用論的反省，及如何展開對西方思想及佈道二家思想的批判 。 第三章，敘述其如何尋繹、闡繹儒家經學的精神。 第四章，敘述內聖外王的理論，著重於內聖學，熊十力對內聖學的闡述，部分見諸體 用論中，所以此章須與第二章參看。 第五章，此章著重於外王學部分。 第六章，結論，說明其對內聖外王的探討已跳出傳統的囿限而呈現出新貌。

Poetry occupies an eminent position in the history of Chinese literature because almost all the traditional men of letters had experience in composing poems. However, it was not until the Sung Dynasty that the criticism of poetry became very popular; this was singled out by the appearance of a number of books called, shih-hua (icons omitted) (remarks on poetry). Since the Sung period on, shih-hua has received both praise and censure. Traditional critics tended to evaluate shih-hua from a practical viewpoint. For example, Wang Shih-han (icons omitted) criticised the content of shih-hua as trivial because it deviated from the subjects of filial piety, trust, and other Confucian merits. On the other hand, Kuo Shao-yu (icons omitted) proclaimed that shih-hua preserved a great deal of worthy materials for the study of poetry. Modern scholars tend to evaluate shih-hua from the aesthetic viewpoint. For instance, Yen Yuan-shu (icons omitted) describes shih-hua as "vague and obscure" and "lacking systematic discourse." Yet other scholars such as Yeh Wei-lien (icons omitted) claim that the shih-hua offers readers a chance to recapture the world of rich imagery in poetic composition. In order to make a more objective judgement between the above two extremely different evaluations of shih-hua, the following issues must first be resolved: the definition of shih-hua which is related to Ou-yang Hsiu's (icons omitted) Liu-i shih-hua (icons omitted) the first book titled shih-hua, what kind of poetic tradition the Liu-i shih-hua inherited, what kind of person its author was, under what kind of literary environment it was produced, what were the contents of the work, and what kind of influence it exerted on the development of the shih-hua genre. Then we may tentatively reach an answer: the practical criticism of poetry only covers one part of the content of shih-hua. To make a complete evaluation of a shih-hua book or the shih-hua genre itself, a critic must take all the issues above into consideration.

The main aim of this thesis is to provide a comprehensive account of the development of the institution of slavery in Korea. Slavery was a part of Korean society from its earliest times, and the evidence of this can be found in the penal code of eight provisions enacted by the mythical emperor Kidža, where he for the first time mentioned slavery as a punishment for theft. From this time on it was ceaselessly present in Korean society until its abolition in 1894. The oldest form of slavery as a punishment was gradually supplemented with other ways of how a person could fall into slavery. Individual slavery gradually evolved into hereditary slavery. Despite the fact that slavery was ceaselessly present in Korean society, the character and even the existence of it are still called into question in academic discussions. In the introductory part of my thesis I focused on the very essence of slavery. Afterwards, I gave a brief overview of the characteristics of three typical slave societies i.e. ancient Greece, ancient Rome and the United States of America. Studying the important characteristics of slavery in other slave societies provided the base for a detailed analysis of the connections with the Korean type of slavery. Some of this information confirms the hypothesis that slavery in Korea was...

The current project attempts to construct a modest version of natural theology with the aid of Confucian axiology and American Pragmatism. Its main thrust is to map out several levels of integrative valuation moving from nature and society into the innermost part of the human core. It envisions a Confucian axiological cosmos where values are scattered ubiquitously in the universe and its myriad presences. The pragmatic theories of Charles S. Peirce and William James are employed to construct methodological mechanisms by which natural values are to be recognized, semioticized, transferred and integrated into the human equilibrium as valutional core. Nature, society and the human valutional core are envisioned as three major value hubs that are intricately intertwined and mutually reciprocal. The levels of integrative valuation consist of a series of evaluative steps spread along the history of Confucianism. Beginning with an objective observation of Investigation of Things, it reaches the semiotic stage of Rectifying the Name, which followed by physical participation in the Unity of Knowledge and Action, and eventually arrives at the grand stage of Ritual Appropriateness. The Protestant churches with Chinese cultural background are considered as the communal basis of this project. The rival coexistence of both naturalistic and anti-naturalistic tendencies makes them an apt sample for this axiological project of reconfiguring a natural theology. If accomplished successfully, this project will establish an axiological type of natural theology by means of integrating resources from Confucianism, American Pragmatism and Christian Theology. It will demonstrate a way of engaging nature alternative to those of logical positivist, materialistic or even ecological approaches. This project may help conservative Protestant Christians redress their obsession concerning special, direct, salvific grace by redirecting them towards natural values that are profoundly rich and nourishing by reconciling the cultural and religious dimensions of their lives.

A proposta deste trabalho é examinar a tradução dos Clássicos Chineses realizada pelo missionário português Joaquim A. de Jesus Guerra S.J. (1908-1993). Nossos objetivos principais serão: a) caracterizar as diferentes posições no debate entre Joaquim Guerra e James Legge (eminente missionário e sinólogo escocês do séc. XIX) quanto a interpretação do confucionismo; b) elucidar, do ponto de vista da sinologia, aspectos decisivos da tradução de Joaquim Guerra, em particular a tradução do caracter Tian [] como \"Deus\" a qual se abre como chave hermenêutica para a interpretação universalizante do tradutor português. / The purpose of this work is to examine the translation of the Chinese Classics conducted by the Portuguese missionary Joaquim A. de Jesus Guerra S.J. (1908-1993). Our main objectives are: a) to characterize the different positions in the debate between Joaquim Guerra and James Legge (eminent Scottish missionary and sinologist of nineteenth century) regarding the interpretation of Confucianism; b) to clarify, from the point of view of sinology, key aspects of the translation of Joaquim Guerra, in particular the translation of the character Tian [] as \"God\" which unfolds as a hermeneutical key for the universalizing interpretation of the Portuguese translator.

This study is an analysis of sagehood in pre-Qin Confucianism from the perspective of the relations between the self, the Ultimate and “others”. By examining the etymological, textual and philosophical evolutions on the concept of sheng (聖) in pre-Qin Chinese tradition, I argue that the pre-Qin Confucians developed a dual system of the Ultimate and hence a dual process of sagehood cultivation. The pre-Qin Confucians since Confucius inherited the ancient idea of the transcendent Ultimate in the names of Di (帝) and Tian (天) with the transcendent Ultimate, the ancient sage-kings, the people and the Rituals as the authorities. Meanwhile, they developed ideas regarding the immanent Ultimate that linked it to Nature (Xing 性), as well as specific corresponding ideas about the self, including Nature, mind/heart (xin 心) and body (shen 身) rooted in the early Zhou dynasty. The ideas about Nature, mind/hear and body broke or redefined the self-other boundaries between the self, the Ultimate and “others”. This new perspective made it possible and feasible for the self to know and become one with “others” intellectually, emotionally and empathetically in accordance with the Way of the Ultimate. Thus, the pre-Qin cultivation of sagehood became a two-fold process. On the one hand, the self willingly chooses to be subjected to, and even internalize, the authoritative “others”, such as the transcendent Ultimate, the sages and the Rituals. On the other hand, the self willingly chooses to be subordinate to the immanent Ultimate via his/her own Nature, mind/heart and body, and to grow from within and enlarge itself from the basic unit shen until becoming one with the Ultimate vertically and all others horizontally in accordance with the Way of the Ultimate. This two-sided process is conducted simultaneously, interactively and ceaselessly as different aspects of the same process. In this process “shen" is located at the center, being self-consciously transformed by the Ultimate, while also transforming “others” from near to far.

溫偉耀. / 稿本(電腦打印本) / Thesis (Ph. D.)--香港中文大學歷史學部, 1990. / Gao ben (dian nao da yin ben) / Includes bibliographical references (leaves 233-246). / Wen Weiyao. / Thesis (Ph. D.)--Xianggang Zhong wen da xue li shi xue bu, 1990. / 凡例 / Chapter 第一章 --- 序論：關於二程子的硏究 --- p.1 / Chapter 一. --- 民國以來二程子思想硏究的發展 --- p.3 / Chapter (甲) --- 中日戰爭以前的二程硏究 --- p.4 / Chapter (乙) --- 由抗戰至六零年代的二程硏究 --- p.8 / Chapter (丙) --- 牟宗三的《心體與性體》及其影響 --- p.11 / Chapter (丁) --- 八零年代二程研究的發展 --- p.16 / Chapter 二. --- 綜論二程硏究的問題及本論文的寫作立場 --- p.22 / Chapter 第二章 --- 程明道即「一本」言工夫之義理格局 --- p.32 / Chapter ´ؤ. --- 引言：「一本」之境界 --- p.32 / Chapter 二. --- 「一本」境界之内涵與義理格局 --- p.39 / Chapter (甲) --- 「一本」論作為一種圓頓的觀照境界 --- p.40 / Chapter (1) --- 通過「本體」統攝「存在」從把持本源的統攝意向破分別相的境界 --- p.40 / Chapter (2) --- 即「存在」即「本體」---絶對圓融之觀照境界 --- p.50 / Chapter (乙) --- 「一本」論作為一種極度簡單化的生命情調 --- p.61 / Chapter 三. --- 達至「一本」境界之工夫 --- p.72 / Chapter (甲) --- 體悟-境界的提昇、意識的轉化 --- p.74 / Chapter (乙) --- 漸悟漸修-「誠、敬、憤獨」的把持工夫 --- p.84 / Chapter 第三章 --- 程伊川之致知與涵養工夫 --- p.92 / Chapter ´ؤ. --- 引言-伊川工夫論之一般性格 --- p.92 / Chapter 二. --- 伊川格物窮理致知工夫之疑難 --- p.95 / Chapter (甲) --- 「格物窮理致知」的道德實踐意義 --- p.95 / Chapter (乙) --- 疏解伊川「格物、致知」工夫的偏差 --- p.100 / Chapter (1) --- 將伊川「格物窮理」工夫類比於近代西方的科學歸納法 --- p.101 / Chapter (2) --- 將朱熹的「格物致知」論套入伊川的理解之中 --- p.105 / Chapter (3) --- 伊川「格物致知」工夫的不同層次 --- p.112 / Chapter 三. --- 伊川「格物、致知」之現象學與存有論的詮釋 --- p.117 / Chapter (甲) --- 通過讀聖賢典籍去提昇自己的道德生命 --- p.117 / Chapter (1) --- 讀書與道德生命的提昇 --- p.119 / Chapter (2) --- 對聖賢典籍的再體驗 --- p.125 / Chapter (乙) --- 體察歴史人物經歷以把握為聖之道 --- p.129 / Chapter (1) --- 讀史與道德生命的提昇 --- p.130 / Chapter (2) --- 對歷史的具體解悟 --- p.136 / Chapter (丙) --- 居敬集義-透過待人接物的生活去提昇自己的道德生命 --- p.141 / Chapter (1) --- 待人之道與道德生命的提昇 --- p.146 / Chapter (2) --- 接物之道與道德生命的提昇 --- p.154 / Chapter (3) --- 「敬」作為涵養的工夫 --- p.173 / Chapter (丁) --- 觀天地萬物氣象而感應德性生命之義理 --- p.181 / Chapter (1) --- 觀物察己的本體學根據 --- p.182 / Chapter (2) --- 觀物察己的工夫 --- p.195 / Chapter (3) --- 再論「聞見之知」與「德性之知」 --- p.204 / Chapter 第四章 --- 視域與觀照：二程子工夫論之會通 --- p.209 / Chapter 一. --- 對二程同異的不同立場 --- p.210 / Chapter 二. --- 二程所鋪陳的成聖之道 --- p.215 / Chapter (甲) --- 從二程生平經歴看二人之學術關係 --- p.215 / Chapter (乙) --- 程伊川的轉向 --- p.219 / Chapter (1) --- 伊川貫通「未發」與「已發」的工夫見解 --- p.219 / Chapter (2) --- 視域與觀照：伊川的「修」與「悟」 --- p.227 / Chapter (丙) --- 修-悟-把持 --- p.230 / 參考資料選輯 --- p.233 / Chapter ´ؤ. --- 二程生平著作古籍原典 --- p.233 / Chapter 二. --- 民國以來直接論二程的著作（按寫作先後排列） --- p.234 / Chapter 三. --- 中文、日文參考書目 --- p.238 / Chapter 四. --- 外文參考書目 --- p.241

關秀瓊. / 書名原作: 從「人的自覺」看魏晉文論與儒、道 ... / 據手稿本影印. / Thesis (M.A.)--香港中文大學. / Shu ming yuan zuo: Cong "Ren de zi jue" kan Wei Jin wen lun yu ru, dao ... / Ju shou gao ben ying yin. / Includes bibliographical references (leaves 459-473). / Guan Xiuqiong. / Thesis (M.A.)--Xianggang Zhong wen da xue. / 上篇 --- p.1 / 緒言 / Chapter 第一章 --- 人的自覺 --- p.13 / Chapter 第一節 --- 「人的自覺」一詞及研究角度之，學術背景 --- p.13 / Chapter 第二節 --- 魏晉「人的自覺」與文論關係之研究背景 --- p.28 / Chapter 第三節 --- 本論文在前人討論下仍可發揮之處 --- p.42 / 注釋 --- p.50 / Chapter 第二章 --- 兩漢文論與儒，道思想之關係 --- p.57 / Chapter 第一節 --- 兩漢經學及天人觀念 --- p.63 / Chapter 第二節 --- 狹義下的兩漢文學現象 --- p.78 / Chapter 第三節 --- 從對創作主體的認識，論兩漢文論與儒，道思想之關係 --- p.87 / Chapter 第四節 --- 總結 --- p.116 / 注釋 --- p.121 / Chapter 第三章 --- 「人的自覺」下的魏晉文論與儒，道思想的關係 --- p.131 / Chapter 第一節 --- 魏晉玄學下的天人新義 --- p.134 / Chapter 第二節 --- 魏晉文學現象 --- p.156 / Chapter 第三節 --- 「人的自覺」精神下的魏晉文論 --- p.167 / Chapter 第四節 --- 「人的自覺」下的魏晉文論與儒，道思想之關係 --- p.185 / Chapter 第五節 --- 總結 --- p.198 / 注釋 --- p.202 / 下篇 / Chapter 第四章 --- 曹丕「文氣說」 --- p.219 / Chapter 第一節 --- 從「人的自覺」檢視以漢末才性義釋「文氣說」之局限 --- p.222 / Chapter 第二節 --- 氣之「性」「情」義 --- p.240 / Chapter 第三節 --- 從「氣」之「性」，「情」義釋文氣說與儒，道家文藝觀之關係 --- p.256 / Chapter 第四節 --- 總結 --- p.267 / 注釋 --- p.273 / Chapter 第五章 --- 陸機「文賦」 --- p.286 / Chapter 第一節 --- 玄學新思維方式下的「言」「意」內涵 --- p.189 / Chapter 第二節 --- 新「言」，「意」觀念下的審美態度 --- p.308 / Chapter 第三節 --- 新「言」，「意」觀念在文論上的開展 --- p.327 / Chapter 第四節 --- 從「文賦」對創作運「意」的剖析，論其與儒，道思想之關係 --- p.344 / Chapter 第五節 --- 總結 --- p.357 / 注釋 --- p.359 / Chapter 第六章 --- 葛洪「抱朴子」 --- p.373 / Chapter 第一節 --- 「抱朴子」思想旨趣與「人」的再思考 --- p.376 / Chapter 第二節 --- 「抱朴子」思想旨趣在美學上的折射 --- p.391 / Chapter 第三節 --- 「抱朴子」的文論與儒，道思想之關係 --- p.403 / Chapter 第四節 --- 總結 --- p.431 / 注釋 --- p.437 / Chapter 第七章 --- 上，下篇總結 --- p.452 / 參考書目 --- p.459

Thesis (M.A.)--香港中文大學. / Manuscript. / Includes bibliographical references (leaves 190-192). / Thesis (M.A.)--Xianggang zhong wen da xue. / 上　篇 / Chapter 一 --- 王陽明良知問題之緣起 --- p.3 / Chapter 二 --- 王陽明良知學之分流 --- p.25 / Chapter 三 --- 錢緒山及王龍溪言先天、後天之學之疏解 --- p.55 / Chapter 四 --- 錢、王辨四有四無之說及其會通之郵 --- p.74 / 下　篇 / Chapter 五 --- 聶雙江與羅念菴言主靜歸寂之切義 --- p.91 / Chapter 六 --- 王心齋之順格物以安身義，言致良知之工夫 --- p.117 / Chapter 七 --- 羅近溪之順心知義以言大人之學 --- p.132 / Chapter 八 --- 八王一菴以意為知之主，說良知之定向義 --- p.151 / Chapter 九 --- 由王門諸子言良知以下開劉蕺山誠意之學 --- p.165

När företag ska marknadsföra sig i ett land med en skild kultur kan det utvecklas till enkomplex process om de inte är bekanta och har förståelse för den andra kulturen. Sydkoreahar länge sammankopplats med Koreakriget och Nordkoreas maktspel och har betraktas iskuggan av dess historia. Skillnader mellan den svenska och koreanska kulturen är stor, derassamhälle är kollektivistisk med en hög kontext kultur medan vårt samhälle är merindividualistiskt och av låg kontext karaktär.Vårt huvudproblem syftar till att utreda hur ett litet modeföretag kan marknadsföra sig på denkoreanska marknaden. Syftet med studien är att beskriva hur det kan gå till och somutgångspunkt använder vi oss av ett fallföretag, Josefin Strid, som inspiration ochavgränsning. Avgränsningen sker också med hjälp av en sociokulturell synvinkel. Vi kommeratt betrakta kultur ur ett marknadsföringsperspektiv för att förstå hur det påverkar val avmarknadsföringsstrategi. Utgångspunkten är en kvalitativ ansats där vi använder oss av engruppintervju och en deltagande observation för att erhålla empiri som kan knytas till denlitteratur vi funnit på området. De teorier som ligger till grund för vår uppsats är Sarathyskulturmodell, Hofstedes fem dimensioner, hög –och låg kontext kultur och Schrammskommunikationsmodell samt historik över Sydkorea och deras kultur. Analysen av detinsamlade materialet mynnar ut i två slutsatser; att skapa nätverk och relationer är av störstavikt vid en etablering i Sydkorea då konfucianism präglar samhället. Även de förändradeinformations- och kommunikationskanalerna som globaliseringen medfört, med Internet ispetsen, är av betydelse och kan vara en nyckel till framgång då den når en stor målgrupp medsmå medel.When organisations market themselves in a foreign country with a dissimilar culture the resultcan be a complex process unless they are familiar and understand the other culture. SouthKorea has, for a long time, been associated with the Korean War and the power play by NorthKorea. These factors have placed the country in the shadow of its stronger neighbour. Thereare great differences between the Korean and the Swedish culture; their society iscollectivistic with a high context culture, while our society is more individualistic and has alow context culture.The main problem in this study is to investigate how a small fashion company can marketthemselves in the Korean market. The purpose of the research is to describe how the processcan be done. We will use a small company, Josefin Strid, to inspiration and limitation andinvestigate culture from a marketing perspective to understand how it affects the choice ofmarketing strategies. The starting point is a qualitative approach where we use a groupinterview in order to obtain empirical data that can be linked to the literature we found in thearea. From the analysis of the collective material we draw two conclusions; creating networksand relationships are of great importance for establishment in the South Korean market. Theinformation and communication channels are changing due to globalisation and can be usedas a key factor to success because it reaches a large audience with a small amount ofresources. / Program: Textilekonomutbildningen