published_or_final_version / Chinese Historical Studies / Master / Master of Arts

著者 吳汝林. / 手稿影印本. / Thesis (M.A.)--香港中文大學. / Shou gao ying yin ben. / Includes bibliographical references. / zhu zhe Wu Rulin. / Thesis (M.A.)--Xianggang Zhong wen da xue. / Chapter 第一章 --- 導論 --- p.1 / Chapter 第一節 --- 本文的研究動機及研究範圍 --- p.2 / Chapter 第二節 --- 本文之目的 --- p.13 / Chapter 第三節 --- 本文的大綱及架構 --- p.17 / Chapter 第四節 --- 寫作本文時所面對的困難（或限制）及本文所選用的資料 --- p.21 / 第一章的註釋 --- p.32 / Chapter 第二章 --- 「基督教與儒家思想的關係」之一──徐松石的觀點 --- p.c2p.1 / Chapter 第一節 --- 引言 --- p.c2p.1 / Chapter 第二節 --- 徐松石的生平及其重要著作 --- p.c2p.5 / Chapter 第三節 --- 基督教的要義 --- p.c2p.17 / Chapter 第四節 --- 對人類文化及儒家思想的一些信念與觀察 --- p.c2p.47 / Chapter 第五節 --- 基督教與儒家思想的關係 --- p.c2p.57 / Chapter 第六節 --- 小結 --- p.c2p.116 / 第二章的註釋 --- p.c2p.122 / Chapter 第三章 --- 「基督教與儒家思想的關係之二──謝扶雅的觀點 --- p.c3p.1 / Chapter 第一節 --- 引言 --- p.c3p.1 / Chapter 第二節 --- 謝扶雅的生平及其重要著作 --- p.c3p.6 / Chapter 第三節 --- 基督教的要義 --- p.c3p.13 / Chapter 第四節 --- 對儒家思想的信念與及處理「基督教與儒家思想的關係」之因由 --- p.c3p.50 / Chapter 第五節 --- 基督教與儒家思想的關係 --- p.c3P.66 / Chapter 第六節 --- 小結 / 第三章的註釋 / Chapter 第四章 --- 比較與評論 --- p.C4 P.1 / Chapter 第一節 --- 徐松石、謝扶雅二氏觀點的對照比較 --- p.C4 P.1 / Chapter 第二節 --- 對徐松石的觀點的評論 --- p.C4 P.14 / Chapter 第三節 --- 對謝扶雅的觀點的評論 --- p.C4 P.78 / 第四章的註釋 --- p.C4 P.129 / Chapter 第五章 --- 反省與結語 --- p.C5 P.1 / 第五章的註釋 --- p.C5 P.29 / 參考書目 --- p.B P.1

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

查尔斯·哈茨霍恩（1897-2000）是二十世纪美国哲学家、神学家，过程思想的重要代表人物。他在有神论领域贡献卓著，其新古典有神论不仅影响到神学、宗教哲学领域，还受到一些参与到儒耶对话的学者的关注和重视。 / 哈茨霍恩不认为上帝与宇宙是截然二分的，而是肯定二者存在千丝万缕的联系。他的思想中也包含了一套与其上帝论圆融的宇宙论。哈茨霍恩的有神论和宇宙论为我们理解人的道德行动提供了诸多暗示。这使我们可以以他的有神论和宇宙论为基础，系统阐发他思想中的伦理内涵。 / 当前过程思想与儒家的对话多集中于本体论和宇宙论领域，系统研究哈茨霍恩的伦理思想有助于我们在伦理学这一新领域中反思过程思想与儒家思想相互间的批判、建构意义。哈茨霍恩与儒家在伦理学上的对话可集中于两个主题：第一，生态伦理是过程神学家的一个重要关注，在这个领域哈茨霍恩也有自己的独到见解。在生态伦理领域，哈茨霍恩与儒家的对话研究是可能的；哈茨霍恩也可以为儒家的生态伦理建构提供具有启发意义的资源；二者的对话还可以为生态伦理学的发展提供新的视角。第二，近年汉语学界围绕儒家伦理展开的"亲亲互隐"之争一定程度上体现了儒家"差等之爱"在现代生活中的局限。若要避免"差等之爱"的不足，哈茨霍恩可为儒家伦理提供一条值得借鉴的思路。同时，基于哈茨霍恩的思想，展开家庭伦理的论说是可能的且是有意义的。 / Charles Hartshorne (1897-2000) is an American philosopher, theologian, and one of the most important representatives of process thought in the 20th century. He made enormous contributions to the discussion of theism, including particularly neoclassical theism, which not only has a great influence on the research upon the fields of theology and philosophy of religion, but also attracts the attention from some scholars who have participated in Christian-Confucian dialogue. / Hartshorne does not believe that God and nature are entirely separate. On the contrary, he claims that there are various relationships between them. Inevitably, his theism and cosmology have certain implications on how to rigorously understand the moral action. We can thus systematically elucidate the significance of his thoughts based on his theism and cosmology for ethics. / The dialogues between process thought and Confucianism by far mainly focus on ontology and cosmology. A systematic study of Hartshorne's ethics may further help us to review critically and explore constructively the ethical aspect of the dialogue between process thought and Confucianism. This dialogical study of the ethics of Hartshorne and Confucianism will primarily focus on two topics. First, Hartshorne has his own ideas on ecological ethics, which is an important branch of process theology as well as an area which a dialogical study of Hartshorne and Confucianism is feasible and called for. The present study will show that research on Hartshorne’s ethics may shed light on the construction of Confucian-ecological ethics, and the dialogue between the ethics of Hartshorne and of Confucianism may facilitate the development of ecological ethics. Second, the recent debate in Chinese academia about "father and son concealing each other" reflects to a certain extent the limitation within the "hierarchical love" of Confucian ethics in modern life. Hartshorne may provide a helpful and promising approach to avoid or overcome some of the drawbacks on the "hierarchical love" in Confucian ethics. Meanwhile, his thought may further contribute to the development of family ethics. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 王計然. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 122-132). / Abstracts also in English. / Wang Jiran.

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

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Thesis (MTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The purpose of this thesis is to show the relevance of an application of hope care model to the Korean couples who are in conflict and confusion by being caught in the battle between Confucianism and post-modernity regarding marital values. Korean marriages face difficulties due to the increasing intluence of post-modernity in Korean culture. The disruption of the family is the most marked consequence of post-modernity, in which an attitude and value system toward life, marriage and especially self, is changing. Even though the increasing influence of post-modernity has weakened the influence of Confucianism, Korean marriage is still influenced by the tenets of Confucianism in terms of the role and status of men and women within four main areas: 1) education at home and at school, 2) sex discrimination at the workplace 3) military service for men, 4) the revival of cultural heritages as part of the rise of nationalism in response to globalization. It is said that the church has to take initiative to prevent Korean marriages from collapsing. However, the teaching around marriage in Korean churches seems to be mingled with Confucian precepts. This raises doubt about the capacity of Korean churches to contribute positively to the strengthening of marriage relationships. Marriage counselling in Korean conservative churches is being practiced within the framework of a reductionist view on biblical counselling. This is not sufficient in a post-modern Korea by the reason that this approach has the danger of ascribing all human problems to personal sins, thereby encouraging a one-sided God-concept in which God is only concerned with sins and righteousness and has no compassion for human beings in their suffering. When marriage is troubled, this God-image can lead the couple to severe guilt feelings rather than to the hope which can improve their marriage and enhance their mutual respect. Hope care, based on appropriate God-images and a constructive self-image arising out of God's faithfulness and our new being in Christ, could help couples to achieve a constructive attitude to life, to various crises, to self and to their partners. Since hope care model includes the sacramental concept of marriage, the concept of the grace and love of God and the concept of 'mutual submission,' it could be expected to adequately deal with the fundamental Confucian values (male's dominance, female's submissiveness and hierarchy), thus contributing to the attainment of the three key goals in the Korean marriage, such as equality, marital friendship and a closer marital bond. As a result, hope could then ensure a more healthy stance in order to help couples to grow in marriage relationships. / AFRIKAANSE OPSOMMING: Die tesis wil krities die noutetiese model. vir hwweliksberading binne die Koreananse kultuur evalueer en dit ver gelyk met 'n hoopmodel wat op groei fokus. Vir die doel word 'n analise gemaak van die invloed van confusianisme en postmodernisme op egpaarkommunikasie in Korea. Koreaanse huwelike is deesdae onder groot druk as gevolg van die invloed wat postmodernisme op die Koreaanse kultuur het. Die ontwrigting van die familie is een van die grootste oorsake van postmodernisme, waann die houding en waardesisteme teenoor die lewe, huwelik en veral die self-konsep besig is om te verander. Hoewel die groter invloed van postmodernisme die invloed van Confusianisme verswak het, word Koreaanse huwelike nogsteeds deurslaggewend deur die leerstellings van Confusianime beinvloed. Dit beinvloed veral die rol en status van mans en vroue binne die volgende vier hoofareas 1) Opvoeding by die huis en skool 2) Seksuele diskrirninasie by die werkplek 3) Militere diens vir mans 4) Die herlewing van kultuur erfenis as deel van nasionalisme in antwoord op globalisasie. Huweliksberading 111 baie Koreaanse gemeentes word deur die noutetiese beradingsmodel bepaal. So 'n beradering is ontoepaslik in 'n postmoderne Korea, omdat dit die gevaar inhou dat aile probleme toegeskryf word aan persoonlike sondes. Die gevaar bestaan dus dat 'n eensydige Godskonsep ontwikkel, waarin God slegs met sonde en oordeel in verband gebring word en Ole met patos en empatie nie. Wanneer daar huweliksprobleme is, kan derglike Godsvoorstellinge lei tot skuldgevoelens eerder as hoop. 'n Hoopmodel maak gebruik van 'n sakramentele paradigma in huweliksterapie. Dit sluit and by die voorstelling van God as Verbondspartner en is gerig op groei en konstruktiewe verandering.

本文旨在闡釋十九世紀中葉的儒者如何理解基督宗教。筆者以兩位中層官員（姚瑩與魏源）作為主要例子，說明儒者思想和信仰構成的世界觀對世俗世界和超越世界都有一套完整的理解，亦引伸出儒者「經世」的信念。本文認為儒者對基督宗教的理解與他們的世界觀有密不可分的關係，但由於理解的目的在於「經世」，他們亦會在一些情況下基於現實考慮或新資訊的出現而暫時放棄自身的觀感，並進而修正他們的世界觀。藉著相類案例的比較，本文嘗試說明十九世紀中葉的儒者並非單純以自身的信仰批判基督宗教，亦非純粹以帝國官員的立場以純粹的管治和外交原則應對異國的宗教。對他們而言，理解基督宗教的過程就是世界觀、新資訊與現實考慮三者互動的結果。 / This thesis attempts to explain Confucian understanding of Christianity in the mid-nineteeth century through the views of two government officials, Yau Yin and Wai Yuin, who based their beliefs on both the immanent and transcendent aspects of "Jinshi" or the philosophy of statecraft. This work asserts that the Confucian understanding of Christianity was very much tied to the officials’ perception of secular society. Further, with the increase in knowledge and information, their view of Christianity began to change. Chinese officials’ criticism of Christianity was based on a complex set of factors which included the influx of new ideas, information, government edicts, diplomatic considerations as well as their status in the imperial government. In other words, understanding of Chrisitanity in China developed and evolved with new understanding of historical realities. / Detailed summary in vernacular field only. / 孔德維. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 289-341). / Abstracts in English and Chinese. / Kong Dewei.

王賜惠. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Wang Cihui.

吳汝林. / 論文 (哲學碩士)--香港中文大學, 1999. / 參考文獻 (leaves 149-158). / 附中英文摘要. / Wu Rulin. / Lun wen (zhe xue shuo shi)-- Xianggang Zhong wen da xue, 1999. / Can kao wen xian (leaves 149-158). / Fu Zhong Ying wen zhai yao. / Chapter 第一章 --- 導論 --- p.1 / Chapter 一. --- 本文的研究動機及研究範圍 / Chapter 二. --- 本文之目的 / Chapter 三. --- 本文的架構及大綱 / Chapter 四. --- 困難與限制及本文所選用的資料 / Chapter 第二章 --- 何謂「當代新儒家」？ --- p.11 / Chapter 第三章 --- 當代新儒家論基督教--牟宗三教授觀點的探究 --- p.15 / Chapter 一. --- 個人小傳及其主要代表著作 / Chapter 二. --- 牟宗三論基督教觀點的述要 / Chapter 三. --- 小結 / Chapter 第四章 --- 當代新儒家論基督教--蔡仁厚教授觀點的探究 --- p.39 / Chapter 一. --- 個人小傳及其主要代表著作 / Chapter 二. --- 蔡仁厚論基督教觀點的述要 / Chapter 三. --- 小結 / Chapter 第五章 --- 當代新儒家論基督教--劉述先教授觀點的探究 --- p.61 / Chapter 一. --- 個人小傳及其主要代表著作 / Chapter 二. --- 劉述先論基督教觀點的述要 / Chapter 三. --- 小結 / Chapter 第六章 --- 當代新儒家論基督教--杜維明教授觀點的探究 --- p.84 / Chapter 一. --- 個人小傳及其主要代表著作 / Chapter 二. --- 杜維明論基督教觀點的述要 / Chapter 三. --- 小結 / Chapter 第七章 --- 相關課題的採討 --- p.106 / Chapter 一. --- 儒家是否「宗教」？ / Chapter 二. --- 有關儒家之「超越而內在」天道與基督教之 「超越而外在」上帝的初探 / Chapter 三. --- 基督教學者如何去回應「當代新儒家」對基 督教所提出之問題與挑戰？ / Chapter 第八章 --- 結論 --- p.146 / 主要參考書目 --- p.149