Thesis (Ph. D.)--University of Chicago, Divinity School, March 2000. / Includes bibliographical references. Also available on the Internet.

Bonhoeffer's ethics appreciates this-worldly value but does not go anthropocentric; it stresses the transcendence of God but does not go to other-worldliness. It makes Bonhoeffer's ethics different from that of liberal theology and Barth. It also makes Bonhoeffer's ethics adaptable to Chinese way of thinking but yet critical to Confucian ethics. Bonhoeffer's ethics is an ethical application of Chalcedonian christology which simultaneously affirms divinity and humanity, or in other words, the transcendence of God and the value of this-worldliness. / Chinese culture is laden with ethical import which has great assimilating power, so to be an adequate and viable Christian ethics, it should maintain its "Christian" feature. This feature helps those Christians who practise this ethics establish their "Christian identity" in Chinese context. The first part of this thesis is to elucidate the dominant "Christ-ness" of Bonhoeffer's ethics. / One essential element for Christianity to have better development in Chinese context is to provide an adequate and viable Christian ethics for Christians in this context. This thesis investigates the suitability of Dietrich Bonhoeffer's ethics as an adequate and viable Christian ethics in Chinese context. / The "Christ-ness", "postmodernity" and "Chinese-ness" of Bonhoeffer's ethics make it an adequate and viable ethical model for Christians in Chinese context. The resource of thoughts or ideas provided by this ethical model for the ethical construction in Chinese context may be regarded as a special contribution of Christianity to Chinese culture. / The ethical thinking in Chinese culture is basically Confucian. It emphasizes the unity or continuity of heaven and humanity, which treasures the value of this-worldliness. This is the "Chinese-ness" of this way of thinking. To be a sustainable ethics in Chinese culture, it is quite unavoidable to be in harmony with this way of Chinese thinking. An ethics emphasizing this-worldly value enhances its viability in Chinese context. The third part of this thesis is to elucidate the dominant this-worldliness, the "Chinese-ness", of Bonhoeffer's ethics. / To be an adequate and viable ethics in Chinese context today, the problem of "postmodernity" cannot be bypassed. The postmodernity discussed here points to the mistrust of "system" which enforces uniformity, and to the respect of plurality and others. A positive postmodern ethics can avoid ethical nihilism after giving up ethical systems. The second part of this thesis is to elucidate the positive "postmodernity" of Bonhoeffer's ethics. / 鄧瑞強. / 論文(哲學博士)--香港中文大學, 2006. / 參考文獻(p. 263-280). / Adviser: Pan-Chiu Lai. / Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0610. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (p. 263-280). / Deng Ruiqiang.

published_or_final_version / Philosophy / Doctoral / Doctor of Philosophy

Hong Kong is searching for an environmental ethic that asks us to live not as mere exploiters and consumers of natural resources, but responsibly and as if we saw the nature, supporting all of our activities and needs, as our home. In the years throughout its history, Hong Kong has struggled to understand the city and the people's relationship with the local environment, hindering efforts to move the city towards a more environmentally viable future. Without a systematic and holistic investigation into the traits, roots, and potentials of this relationship, efforts to salvage the city's worsening environmental conditions will remain scattered and in vain. In Hong Kong, the concept of environmental responsibility is largely absent among the people. The culture, economically driven and characterized primarily by materialistic values, together with a top-down and centralized management of local environmental issues, paves way for individuals to self-sanction their avoidance or disengagement from their responsibilities as moral agents. An exploration of the worldviews -- that is, the beliefs about interactions between the self, the society and the universe -- that predominated in Hong Kong's culture throughout different stages of its environmental history, reveals the root of our predicament as resting on the continuation of societal norms that ignore the necessity of individuals taking responsibility for their environmental attitudes and behaviours. Greater effort should hence be invested in restoring the feeling of personal responsibility for environmental wellbeing as the societal norm. I advocate two courses of action for invigorating a sense of environmental responsibility in Hongkongers. In the short run, drawing on existing research concerning normative social influence and the construction of personal and societal norms, techniques in marketing and advertising, and to some extent propaganda, can encourage behaviour that is more environmentally conscious. In the long run, I suggest we change the way our youth are being educated, about the environment and about ways to value. The local education system and content must be reoriented so that the teaching of environmental knowledge, and the creating of values that support environmental responsibility, are brought to the center stage. The progress toward an environmentally responsible ethic in Hong Kong has remained stagnant for far too long. If there is a time to take action and make a change, that time is now. / published_or_final_version / Philosophy / Master / Master of Philosophy

日常生活中，個人的道德判斷與道德行動時有不一致，這正是道德運作中的一道縫隙。本研究嘗試以香港中學生為研究對象，藉著學生面對校內違規行為的真實經驗，了解他們對違規行為的觀感、回應及採取行動的抉擇因素；進而探討道德動機在道德思考到行動中的作用，並建構學生採取道德行動的抉擇過程。 / 研究採用質性方法，參與深度訪談的共有十三位中學生，都是來自第一組別中學的品行優良生。受訪學生對違規行為的觀感源自其選擇的視點，而回應則按情況而定；視點主要有行為、意圖和違規後果等，而學生在一般情況下，大都願意直接指正、規勸違規同學；但在兩難情況下，大多想逃避過去，對違規行為不作正面回應。至於採取行動的抉擇因素，主要有人際關係、違規行為帶來的影響及違規學生的態度等；而最重要的人際關係因素則包括與違規學生的關係、輿論壓力。本研究的結果和分析，不僅較整全地呈現從思考到行動的道德運作中，一些細節和關鍵因素；還可為華人道德研究及學校道德教育提供參考。最後，本文就道德的相關研究及學校的道德培育提出一些建議，盼能有助理論研究及教育工作的推進。 / Almost every day, a person's moral judgment and moral actions may contradict with each other, reflecting a possible gap in moral functioning. This research attempts to study some discrepancies between moral judgment and moral actions. Thirteen Hong Kong secondary school students participated in this study, in which their past encounters with their fellow students who had violated the school rules were examined. These included the students’ perspective on the violations, the factors that contributed to their decision-making process as to how to react, and their actual reactions. This study also aims to explore into the students’ moral thinking process, especially the impact of moral motives on students’ moral judgment and how this influenced their actual actions. / Using a qualitative study approach, data were collected from thirteen exemplary secondary school students from a top-banding school in Hong Kong. In-depth interviews were conducted with each of these students. The results of data analysis suggest that the students perceived the violating actions according to the violator’s behaviour, intention and the consequences. The majority of these students were often willing to voice out the violations and correct the violator’s behaviour. However, when they were placed in a dilemma, the majority of the students would escape from the situation by turning a blind eye on the violating actions. Factors which affected the decision of whether an action should be taken included social relations, the impact of the violation and the attitude of the violator. Among these factors, the most important one was social relations which was about the students’ personal relationship with the violator and peer pressure. The results of the study not only reflected the cognitive processes behind moral functioning from moral judgment to moral action, also revealed the key factors behind the moral decisions. This study has important implications for further research and practice in that it provides a direction for moral studies, especially in Chinese communities, and gives practical suggestions as to how moral functioning can be taught in secondary schools. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 鄺文慧 = From moral thinking to moral action : an investigation of how secondary students in Hong Kong respond to rule-breaking behaviors / Kwong Man Wai. / Thesis (Ed.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 145-154). / Abstracts also in English. / Kuang Wenhui = From moral thinking to moral action : an investigation of how secondary students in Hong Kong respond to rule-breaking behaviors / Kwong Man Wai.

At the beginning of the ritual dispute, the position of the Grand Secretarial headed by Grand Secretary Yang Tinghe (1459-1429) was widely supported by the court officials. The reason was that its suggestion of unifying dynastic succession and imperial adoption for Shizong, making him the "son" of the late Emperor Xiaozong (1470-1505). Made perfect reuse to them, that position was strengthened by the reforms introduced by the Enthronement Decree, which was drafted by Yang Tinghe. / However, Shizong increasingly attempted to prevail with his personal will at the expanding of dynastic laws and rituals. His decreased father, the Prince of Xing, was titled "Sovereign Father by Birth" on the recommendations of the Grand Secretariat. In the third year of Jiajing (1524), supported by several junior officials, he wanted to get rid of the term "By birth" in his father's title and address Xiaozong, his adopted father, as "Sovereign Uncle". Two hundred and thirty odd officials gathered and cried at the Zuoshun Gate to protest. Shizong ordered them beaten and imprisoned. / Obviously, the "Great Ritual Controversy" was a great tragedy. It was so not only that protesting officials suffered physically and politically in the aftermath. The more far-reaching historical significance is that it brought about a change of political ethics of great consequences. (Abstract shortened by UMI.) / The "Great Ritual Controversy" (Daliyi) began soon after Emperor Shizong (1507-1566, reigned 1521-1566) succeeded the throne of his cousin, the Wuzong Emperor (1491-1521). The crux of the dispute was Shizong's insistence on paying his deceased father, who never reigned, ever increasing ritual homage. / The replacement of senior court officials caused a change to the political alignment of the court. The status of the grand secretariat and the ministries were badly affected. Court officials in general were no longer cooperating nor unified under the laws or conventional practice. The grand secretaries more and more became the Emperor's personal secretaries, while gaining more power. / This dissertation studies the performance of these officials during and after the dispute to provide better knowledge of this historical episode. It also intends to throw light on the moral spirit of the scholar-officials in the middle Ming. / 胡吉勛. / 論文(哲學博士)--香港中文大學, 2005. / 參考文獻(p. 567-586). / Adviser: Hung-lam Chu. / Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0297. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in English. / School code: 1307. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (p. 567-586). / Hu Jixun.

published_or_final_version / Public Administration / Master / Master of Public Administration

Chow Wai-yin. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2000. / Includes bibliographical references (leave [243]-259). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Abstracts in English and Chinese.

論文(博士)--香港中文大學歷史系,1994. / 參考文獻: p. i-xxi(3rd group) / 游子安. / 論文提要 --- p.i / Chapter 第一章 --- 善書與社會文化變遷的界定 --- p.1 / Chapter 第一節 --- 善書的界說 --- p.1 / Chapter 第二節 --- 社會文化變遷與善書的論題 --- p.6 / Chapter 第三節 --- 善究綜述及本文研究的取向 --- p.12 / Chapter 第二章 --- 淸代社會文化對善書發展的影響 --- p.22 / Chapter 第一節 --- 淸代的社會敎化與宣講善書 --- p.22 / Chapter 第二節 --- 民間宗敎的盛行與關帝、呂祖善書的傳播 --- p.37 / Chapter 第三節 --- 淸代學術風氣下善書的編纂和整理 --- p.52 / Chapter 第三章 --- 淸代善書編著人物及區域的研究 --- p.63 / Chapter 第一節 --- 功過格等善書反映明末淸初社會經濟的問題 --- p.63 / Chapter 第二節 --- 出入三敎的家族--江蘇長洲彭氏家學、 善書與善舉 --- p.91 / Chapter 第三節 --- 從余治及其《得一錄》論淸後期善書與善舉 --- p.111 / 附：余治年表 --- p.122 / Chapter 第四節 --- 淸末湖南善書與反敎書刊 --- p.126 / Chapter 第四章 --- 淸代善書流行的社會文化意義 --- p.142 / Chapter 第一節 --- 善書流通地域與傳播方式 --- p.142 / Chapter 第二節 --- 官紳士人各階層與善書的編刊 --- p.157 / Chapter 第三節 --- 善書特定的勸戒對象 --- p.169 / Chapter 第四節 --- 善書與世變 --- p.195 / Chapter 第五章 --- 結論 --- p.205 / 附錄 書影 / 主要徵引書目

馬增榮. / "2007年8月". / 論文(哲學碩士)--香港中文大學, 2007. / 參考文獻(leaves 111-120). / "2007 nian 8 yue". / Abstract also in English. / Ma Zengrong. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (leaves 111-120). / 前言 --- p.1 / Chapter 第一章、 --- 硏究回顧及背景述論 --- p.6 / Chapter 一、 --- 先秦至兩漢時期 --- p.6 / Chapter 二、 --- 魏晉時期 --- p.11 / Chapter 三、 --- 南朝時期 --- p.15 / Chapter 四、 --- 忠、孝關係 --- p.19 / Chapter 第二章、 --- 仕宦者的「殉國之感」和環繞易代的譏刺言論 --- p.24 / Chapter 一、 --- 仕宦者的「殉國之感」 --- p.24 / Chapter 二、 --- 譏刺言論和被譏者的反應 --- p.36 / Chapter 第三章、 --- 何謂「忠臣」？史論中的「忠臣」 --- p.48 / Chapter 一、 --- 政權的正當性和史論中的「忠臣」 --- p.48 / Chapter 二、 --- 「世蹈忠義」的陳郡袁氏與時人眼中的「忠臣」 --- p.64 / Chapter 第四章、 --- 國與家中的仕宦者與皇子宗室 --- p.73 / Chapter 一、 --- 仕宦者在殉國與保家之間的抉擇 --- p.73 / Chapter 二、 --- 從梁元帝的《忠臣傳》看南朝皇子宗室與君主的關係 --- p.87 / 結論 --- p.106 / 參考書目 --- p.111