Thesis (M. Phil.)--University of Hong Kong, 2001. / Includes bibliographical references (leaves 285-301).

Thesis (Master's)--Guo li zheng zhi da xue.

Thesis (M.A.) -- Guo li Taiwan shi fan da xue. / Reproduction of ms. Bibliography: p. 1277-1304.

Thesis (M.A.)--Guo li Taiwan shi fan da xue. / Cover title. Reproduced from ms copy. Includes bibliographical references (p. 103-107).

Thesis (Master's)--Guo li zheng zhi da xue.

In this thesis I compare the works of Confucius and Mencius with those of Saint Augustine. My purpose in so doing is to show Confucian Augustinianism as a new theological perspective on Confucian- Christian ethics and Augustinianism by discovering analogies and differences in their respective understandings of the formation of moral self, particularly the acquisition of virtue, and how they believe this leads to happiness. Using the method of inter-textual reasoning, and assuming continuity between Augustine’s early and later works, I compare Confucius and Mencius’s xue (學), si (思) and li (禮) including yue (樂) with Augustine’s moral learning, contemplation, sacrament, and music respectively from chapter two to four. For Augustine the formation of the moral self is the process of finding truth in God. For Confucius and Mencius it is the process of becoming a person of virtue, which follows from growth in self-understanding in relation to the Way (道). For Confucians humans already have potential self-in-heart bestowed by Heaven whereas for Augustine the self is the metaphor of the soul in the struggle of both body and soul to be directed toward the love of God in which true happiness exists. In the concluding chapter, I propose a Confucian Augustinian synthesis as a new theological perspective on Confucian-Christian ethics and Augustinianism which offers a useful medium for the formation of the moral self by mutually making up for their respective weaknesses as revealed by this critical intertextual and cross-cultural reading. I argue that Augustinians can learn the value of public ritual practices and the public political self from classical Confucians whereas Confucians can learn from Augustine the value of spiritual experience in the moral formation of the pubic self. Confucian Augustinianism is teleological, constructive, political, public, sacramental and sin-virtue oriented theology. Confucian Augustinianism which is based on virtue ethics as common ground between Confucians and Augustine not only shows methodologies for engaging in public issues with civil society for its articulation of theology in the public sphere, but also provides profound spirituality with the engagement of Augustinian biblical and systematic theology unlike liberation theologies. In contrast to modern Augustinianism such as Augustinian realism (hope), Augustinian proceduralism (justice), Augustinian civic liberalism (love), and Radical Orthodoxy (love), Confucian Augustinianism highlights the virtue of humility and sincerity (誠) for the practice of love of God and neighbour by offering specific methods for cultivating self. Contrary to Confucian theology according to understanding of Heaven in the Confucian tradition, Confucian Augustinianism focuses on how to embody the Way of Heaven by cultivating virtue (德) rather than the theology of Heaven (天) or lists of virtues. By linking the self to family, community, nation, and transcendent God Confucian Augustinianism shows distinguishing ways for sanctification. Confucian Augustinianism is to seek true happiness by cultivating virtue and promoting inward, outward, and upward self through moral learning, contemplation, sacramental ritual, and music on the basis of biblical truth in a pluralistic global context. It can rectify the limit of Protestant individualism. Confucian Augustinianism is an own angle of Asian Christians on Augustinianism in the rapid growth of Christians in Asia contrary to previous Western Augustinianism. Confucian Augustinianism could make Asian Christians happy in truth.

狄慧英. / 據手稿本影印. / Thesis (M.A.)--香港中文大學, 1988. / Ju shou gao ben ying yin. / Includes bibliographical references: leaves 137-140. / Di Huiying. / Thesis (M.A.)--Xianggang Zhong wen da xue, 1988. / Chapter 第一章 --- 緒論 / Chapter 一 --- 研究目的、重要性及步驟 --- p.1 / Chapter 二 --- 名詞詮釋及概念之釐清 --- p.12 / Chapter 三 --- 研究範圍及前人著述 --- p.22 / Chapter 第二章 --- 孔子方面 / Chapter 一 --- 孔子的仁學 --- p.29 / Chapter 二 --- 孔學的修養途徑 --- p.48 / Chapter 三 --- 對美及美育之啟示 --- p.67 / Chapter 第三章 --- 莊子方面 / Chapter 一 --- 莊子的道 --- p.79 / Chapter 二 --- 體道的歷程 --- p.87 / Chapter 三 --- 對美及美育之啟示 --- p.101 / Chapter 第四章 --- 結論 / Chapter 一 --- 孔莊學說異同 --- p.123 / Chapter 二 --- 中國美感教育思想與現代意義 --- p.129

Thesis (doctoral)--Zhongguo she hui ke xue yuan, 1990. / Includes bibliographical references (p. 257-260)

A Confucian-Socratic framework provides a structure for analyzing culture-influenced aspects of academic learning. It is argued that these ancient exemplars model approaches to learning that continue to differentiate students within a modern Canadian postsecondary context. Specifically, it is argued that Chinese cultural influence increases the likelihood that a student will report Confucian learning beliefs and behaviors and that Western cultural influence increases the likelihood that a student will report Socratic learning beliefs and behaviors. Socrates valued private and public questioning of widely accepted knowledge and expected students to evaluate others' beliefs and to generate and consider their own hypotheses. Confucius valued effortful and pragmatic acquisition of essential knowledge. Confucius also valued poetic summary and behavioral reform. Two self-report studies, one (pilot) expert study, and one work sample study assess the utility of this framework in a Canadian context. The self-report studies provide evidence that the framework is reflective of modern cultural differences as expressed in a Western postsecondary context; however, the work sample study produced mainly null results. Consequences of cultural differences in Western postsecondary contexts are discussed.

This thesis attempts to present John Dewey and Confucian views regarding self-realization and its implication for education. Although there is an increasing body of comparative literature examining the two schools of thought, the examination of the two philosophers’ theories from a perspective of self-realization is greatly lacking. Examining Deweyan notion of self as social, ethical and ever-growing, and the Confucian concept of self as Ren (Humane), He (Harmonious) and Cultivating, self-realization will be illustrated as the expansion, enhancement and enrichment of the individual resulting from a closed gap between oneself and one’s environment. Such unity of self as the feature of self- realization not only illustrates Deweyan and Confucian philosophical theories toward the development of an individual, it also reflects their notions of education as means and ends to realize unification at all levels. / Thesis (Master, Education) -- Queen's University, 2009-09-01 10:34:58.687