University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

University of Macau / Faculty of Education

張灝先生曾指出中國近代思想具有一個轉型期。在這轉型期中，傳統概念資源在新時代命題下受到挑戰，使得中國知識分子必須在一個萬國之新世界秩序下，重新擘畫中國的位置，因此在中國要回應內在取向危機與外在列強的挑戰下，便啟動了思想轉型的旅程，上述這段從傳統到現代的發展過程，即稱之為中國近代思想史的轉型時代。「平等」觀念作為中國近代知識分子戮力追求的新價值，自然也經歷了這段思想轉型的過程；在轉型過程中隨著張灝先生所指出中國近代思想之普遍主義/特殊主義雙層建構現象，「平等」論述也呈現出普遍性平等與特殊性平等觀的雙重展演。本文即是欲從轉型時代的角度出發，觀察「平等」觀念從傳統發展至現代的過程中，如何在普遍性上成為中國近代知識分子於理想上的永恆追求；又如何在特殊性上滿足不同行動者於現實層面的生命–政治目的。追尋中國近代平等觀念在轉型時代中的發展，以及平等觀念如何回應中國近代三大兩歧命題：傳統/現代、理想/現實、政界/家界的矛盾與拉扯，即為本文之主要研究目的與論述核心所在。 本文在研究範圍上，主要以康有為、嚴復、章太炎等三人「平等」論述為主，而旁及中國近代其他知識分子的平等觀，以及與平等觀念發展相伴共生的其他相關近代論述。而在研究方法上，則採用綜合的觀念史研究法，一方面觀察宏觀面向的中國近代平等觀念史發展及其類型結構，一方面觀察微觀部分的論者個體「以言行事」(Illocutionary Act)與「以言取效」(Perlocutionary Act)的平等論述內在動機；而上述兼顧宏觀與微觀的綜合觀念史研究法，則必須透過數位人文技術(Digital Humanities)的協助才能達到研究方法循環，故本文研究即由綜合的觀念史研究法與數位人文研究法合作完成。而在研究結果上，本文分析了康有為、嚴復、章太炎等三人平等觀後，提出中國近代平等觀念的形成發展，依序有啟蒙平等、救亡平等、革命平等的歷時性發展特徵；以及三人皆各自代表了國學近代化下的儒家平等、道家平等、佛家平等觀之觀念類型。並在描繪出三人平等觀的特殊性後，更進一步地勾勒出三人平等觀的普遍性意義，即僅追求政界平等而不論家界秩序，呈現出一種有別於五四時期激進式三綱平等訴求的漸進式平等觀念形態，本文認為漸進式平等即是晚清平等觀念最為特殊之展演。 在本文研究貢獻上，則是對以往學者大都認為西方觀念一入中國，就立即挑戰了三綱，而呈現出三綱同時瓦解的主張進行商榷。本文認為以往學者忽略了晚清時期有一批知識分子，他們戮力於緩解家界倫常的平等革命而不贊成家界平等，這一行動群體的存在是前輩學者較為忽略的部份。因此本文透過康有為、嚴復、章太炎等三人，勾勒出中國近代知識分子中僅追求政界革命而反對家界革命一派的主張，並動態刻劃這個群體與主張三綱平等的無政府主義者之對詰過程，豐富清末民初歷史研究的厚度，即為本文之研究貢獻。 而在康有為以儒學本土資源完成啟蒙平等觀的建構、嚴復從道學出發建構救亡平等觀，以及章太炎從佛學會通革命平等觀的行動過程中，也標示了一個晚清階段國學再造的特殊意義，即：中國近代知識分子在意圖透過會通傳統本土資源與西方觀念，以追求啟蒙、救亡、革命目的下，也順勢促成了中國傳統國學的近代化發展。而中國近代平等觀念中所呈現出的國學近代化色彩僅為一個面向，中國近代知識分子乃是透過對於整個傳統國學觀念系統內涵的轉置，來強化國學與西方文明之間的對話能力，並完成國學從傳統邁入現代的再造歷程。故將來可從「國學近代化」的角度出發，觀察各種本土觀念如何透過與西學會通，完成中國近代思想觀念從傳統到現代的轉型過程，藉此更整全地掌握中國近代思想轉型之樣態，此即本文具有借鑑性之理論意義與推廣前景所在。

Fundação de Apoio a Pesquisa e à Inovação Tecnológica do Estado de Sergipe - FAPITEC/SE / Introduction: Martial art is an activity practiced for millennia and in recent years is growing in Brazil, due to the media's own publicity regarding the positive results in relation to the physical and mental health gain in its practitioners. Among the different types of martial arts we have Kung Fu and his Eagle Claw style in the traditional training situation and post-workout recovery Objective: To analyze the active recovery, with the cryotherapy, evaluating the muscular damage, peak of torque and fatigue in Kung Fu practitioners. Methods: The study sample consisted of 16 males, aged between 18 and 39 years old, graduated with training time of at least 1 year continuous and with experience in competition in this year of practice. All were submitted to the traditional training simulations, but only 8 of the 16 individuals were submitted to the cryotherapeutic treatment with the immersion in ice water, the simulations were carried out at an appropriate training site and the body recovery in a 2000 liter capacity pool. Venous blood collection was performed for the analysis of muscle damage indicators, before, after, 24 and 48 hours after the training, as well as the collection of thermographic images for thermal asymmetric skin temperature analysis. Results: The results presented on muscle power in the lower limbs showed a significant difference after the cold water recovery method in relation to the damage, with squat jump 48h after and the Counter Moviment Jump after 24h and 48h. Regarding muscle damage, the LDH and AST indicators showed a significant improvement after 24 hours in cryotherapy. In the thermography, the asymmetry demonstrated the skin temperature comparing individuals submitted to recovery treatment and those who did not, and the active group had the best results 24h and 48h after. Conclusion: The cryotherapy method promotes improvement in the power in the lower limbs reducing muscle damage mainly after 24 hours serving as an alternative procedure in the recovery and prevention of injuries in Kung Fu practitioners. / Introdução: A arte marcial é uma atividade praticada a milênios e nos últimos anos bastante crescente no Brasil, devido a divulgação da própria mídia quanto os resultados positivos em relação ao ganho de saúde física e mental em seus praticantes. Dentre os diferentes tipos de artes marciais temos o Kung Fu e seu estilo Garra de Águia na situação de treino tradicional e recuperação pós treino Objetivo: Analisar a recuperação ativa, com a crioterapia , avaliando o dano muscular, pico de torque e fadiga em praticantes de Kung Fu. Métodos: A amostra do estudo foi composta por 16 indivíduos do sexo masculino, com idade entre 18 e 39 anos, praticantes graduados com tempo de treino de pelo menos 1 ano continuo e com experiência em competição neste ano de prática. Todos foram submetidos as simulações de treino tradicional, mas somente 8 dos 16 indivíduos foram para o tratamento crioterápico com a imersão em água gelada, realizado as simulações em local apropriado de treino e a recuperação corporal em piscina montável com capacidade de 2000 litros. Foi realizada coleta de sangue venoso para análise dos indicadores de dano muscular, antes, após, 24 e 48 horas após a realização do treino, bem como a coleta de imagens termográficas para análise de temperatura da pele de assimetria térmica. Resultados: Os resultados apresentados sobre potência muscular, em membros inferiores houve diferença significativa após o método de recuperação em água fria em relação ao dano, com squat jump 48h após e o Counter Moviment Jump após 24h e 48h. No que se refere a dano muscular os indicadores LDH e AST houve uma melhora significativa após 24h na crioterapia. Na termografia, a assimetria demonstrou a temperatura da pele comparando indivíduos submetidos ao tratamento de recuperação e aos que não efetuaram, tendo o grupo ativo os melhores resultados 24h e 48h após. Conclusão: O método de crioterapia promove melhora na potência em membros inferiores reduzindo o dano muscular principalmente após 24h servindo como procedimento alternativo na recuperação e prevenção de lesões nos praticantes de Kung Fu. / São Cristóvão, SE

In this paper, a periodic maintenance model is formulated assumingcontinuous monitoring, imperfect preventive maintenance (PM) and perfect correctivemaintenance (CM) using three decision variables, (I, N, Z). The model is derived in aninfinite horizon context where the mean cost per unit time is modelled. PM actionsare performed N − 1 times at time instants iT for i = 1, ..., N − 1, where T = ∆T · Iand ∆T is a fixed positive number representing the minimum time allowed betweenPM actions and I is a time interval multiple representing the decision of how oftenPM actions should be performed. The N:th maintenance activity is either a plannedreplacement (if Z = 0) or a corrective replacement from letting the component runto failure (if Z = 1). Imperfect PM is modelled using age reductions, either using aconstant r or a factor γ. Previous research on assumptions of these types has beenlimited as the assumptions yield models of high complexity which are not analyticallytractable. However, assumptions of this type are considered more realistic than othermore thoroughly researched assumptions, using e.g. minimal CM. Therefore, twocomplimentary optimisation methods are proposed and evaluated, namely, completeenumeration and a specially derived genetic algorithm which can be used for differentproblem sizes respectively. Carefully determined solution bounds enabled completeenumeration to be applicable for many input parameter values which is a great strengthof the proposed model. / I denna rapport modelleras en periodisk underhållsmodell baserat på antagandenakontinuerlig tillsyn,. ofullständigt förebyggande underhåll (FU) och perfektavhjälpande underhåll (AU) genom tre beslutsvariabler (I, N, Z). Modellen härledsinom ramen för en oändlig planeringshorisont där genomsnittskostnaden pertidsenhet modelleras. FU åtgärder utförs vid N − 1 stycken tillfällen vid tidpunkternaiT för i = 1, ..., N − 1, där T = ∆T · I och ∆T är ett givet positivt tal som representerarden minsta tillåtna tiden mellan FU åtgärder och I är en tidsintervallmultipelsom representerar beslutet kring hur ofta FU åtgärder ska utföras. Den N:teunderhållsåtgärden är antingen ett planerat utbyte (om Z = 0) eller ett avhjälpandeutbyte från att låta komponenten arbeta tills dess att den går sönder (om Z = 1).Ofullständigt FU modelleras genom åldersreduktion, antingen genom en konstantr eller en faktor γ. Det har visat sig finnas få tidigare studier som baseras påliknande antaganden då antaganden av denna typ resulterar i modeller av högkomplexitet som inte går att optimera analytiskt. Dock anses antaganden av dennatyp vara mer realistiska än andra mer välstuderade antaganden som exempelvisminimalt AU. Därför föreslås och utvärderas två kompletterande optimeringsmetodertill modellen, nämligen, total genomsökning och en specifikt anpassad genetiskalgoritm som kan användas för olika problemstorlekar. Genom att härleda effektivalösningsavgränsningar kunde optimering med hjälp av total genomsökning bli möjligtför många olika värden på modell parametrarna vilket är en stor fördel med denslutgiltiga modellen.

銅色吉祥山 (Copper-Coloured Mountain)，藏音「桑東巴日」(Zangdok Palri) (zangs mdog dpal ri)，為寧瑪派傳承祖師－蓮花生大士的藏傳淨土，並且是專屬西藏所獨有且唯一以「聖山」形相方式呈現，將聖山與淨土結合，可以視為「聖山化的淨土信仰」。 此鄔金淨土與其他諸佛淨土不同之處有二：首先是，銅色吉祥山淨土，不在遙遠的他方虛空處，而是存在於世間，眾生所居住的南瞻部洲。繼之，於蓮師傳記所述，銅色吉祥山淨土的前身，本為食人羅剎居住的恐怖之地。蓮花生大士將羅剎國，轉化成清淨的圓滿淨土，即為蓮師悲智雙運的展現、殊勝伏藏寶地，更是西藏宗教傳統中獨有的純藏式淨土，寧瑪派傳承伏藏師與修行者，欲意通往的神聖究竟皈依處。 銅色吉祥山，以地行剎土的形式化現。山形，狀如倒立的心臟。山的底部，深達地底龍王的國界；山的半山腰處，是空行剎土；山的頂峰，直入梵天之境。整座銅色吉祥山，受藍色大海與羅剎諸島所圍繞。山中虹光如雲，廣大的平原處，矗有一座由四種珍寶，象徵法、報、化三身圓成的三層式蓮花光越量宮殿，圍繞各式神尊護法與空行聖眾蓮師，共護擁於虹光界的本尊－蓮花生大士。 本論文以銅色吉祥山淨土為母題，從地方/空間的視角，研究伏藏傳記的文字傳統、不丹壁畫與西藏唐卡的圖像傳統，以及香港舉辦銅色吉祥山法會的儀式實踐傳統，瞭解銅色吉祥山淨土，透過三大傳統多重共構而成的藏傳淨土。文字、圖像與儀式三大傳統，於第三、四、五章進行探討，主要從六個面向探討與延伸：其一，在佛教經典中，展現極致象徵的視角、多方詮釋的空間意涵。其二，於大伏藏師淨觀之相，是自然地景與神聖空間，動態交融而入的掘藏寶地，實得蓮師與空行殊勝法教。其三，圖像傳統中，瞭解重要構圖元素、宮殿本尊的多種配置、蓮師形態與法相的殊異。 其四，在跨圖像研究中，以蓮師八神變相為主題，過度至金剛舞儀式時，兩傳統呈現動態空間的交應。其五，伏藏師秋吉林巴淨觀之相為例，比較蓮師淨土諸相，如何共譯於傳記與圖像。最後，從香港蓮師法會田調，記錄銅色吉祥山如何透過儀式實踐，具象地再現出蓮師立體壇城，分析儀式中聖俗地方與空間的再造與轉化。 結論部分，以七個觀點總結，瞭解並再次確認：銅色吉祥山淨土，是三大傳統多重共構而成的藏傳淨土。以此基礎，更進一步以「地方」與「空間」的視角，帶出三個基本的原則：多重性、互融性與創造性。證實筆者的假設：銅色吉祥山淨土，不只是多重共構的藏傳淨土，更是神聖地方/空間並存與交融的多重共構體。 進一步歸納全文，分析銅色吉祥山淨土，其存在與化現的真實所在處。最末持以結論為研究立基，展望未來學術研究，繼續深入蓮師淨土，亦延伸至其他藏傳淨土的探究與比較。 透過三大藏傳佛教重要的傳統中的技藝表現，了解這三大傳統支撐、延續並強化蓮師信仰的傳統，同時也共構出專屬於西藏獨有的蓮花生大士銅色吉祥山淨土的大傳統，即是自成一個聖山空間化淨土信仰的傳統特色。銅色吉祥山作為自身傳統的中心點，一處無法被真實且具體定位的所在處，讓蓮師淨土成為普現於世間每處的人間淨土，是蓮花生大士最善巧方便與智慧的莊嚴相。 / The Copper-Coloured Mountain, pronounced as Zangdok Palri (zangs mdog dpal ri) in Tibet, is the Tibetan pureland of Padmasambhava who is the founder of the Nyingma Tradition. The Copper-Coloured Mountain pureland manifests itself in the form of a mountain with the combination of sacred mountain and pureland which can be seen as “a sacred mountainized belief of pureland.” The pureland of Copper-Coloured Mountain is to be distinguished from other purelands of Buddha for two reasons: Firstly, this pureland is not remotely located in a realm of void space apart from our world. It existed in the Jambudvīpa inhabited with all beings instead. Secondly, according to the accounts of Padmasambhava’s biographies, the Copper-Coloured Mountain was originally inhabited by fierce flesh-eating rākṣasas. Padmasambhava transformed the kingdom of Raksas into a pureland of peace and perfection. This origin is founded not only upon a revelation from Guru Rinpoche’s unity of compassion and wisdom of a sacred place of “Revealed Treasures” (terma), but also has the real uniqueness of being a purely Tibetan pureland and an ultimate divine refuge for all tertöns and practitioners in the Nyingma Tradition of Tibetan Buddhism. The Copper-Coloured Mountain manifests itself in the form of an island and is shaped like an inverted heart. The bottom of the mountain penetrates deeply into the underground of Naga’s realm. On the mountainside, it belongs to the realm of daka and dākinī. On the peak, the mountain reaches the realm of Brahma. The entire mountain is surrounded by a blue sea and the islands of the Rakshasa. In the vast plains of the mountain, Padmasambhava abides in a large three-storied edifice called The Lotus Light Palace. Made out of four gems, it is surrounded and protected by various deities and dharmapāla and also symbolizes the Trikāya of a Buddha, namely dharmakāya, sambhogakāya and nirmānakāya. The dissertation aims to analyze the “space” and “place” in the motif of the Copper-Coloured Mountain Pureland through an investigation into three main Buddhist traditional sources, namely the tertöns’ biographies of Revealed Treasures, the paintings from Bhutan murals and Tibetan thangkas, and my own field research in the ritual practices of the Copper-Coloured Mountain in Hong Kong during the year 2014. It is found, as explained in Chapters Three, Four and Five respectively, that the Copper-Coloured Mountain Pureland is multiply-constructed within the three traditions from six main perspectives: first, in the Buddhist scriptures, delicate symbols are used in interpreting the multi-spaces and places of the Copper-Coloured Mountain; second, in tertöns’ pure visions, the Copper-Coloured Mountain becomes a mixed-space of landscapes and sacred spaces for gaining the mind-treasures from Padmasambhava and his dākinī consorts; third, painting traditions convey the vital elements of its composition, such as the palace of the deities in multiple configurations and different figures in the appearances of Padmasambhava; fourth, in translation studies of the iconography, the paintings of Guru Tsangye (gu ru mtshan brgyad) reveal the varja dances of Padmasambhava with dynamic spaces for dialogues in both traditions; fifth, in Chokgyur Lingpa’s pure visions, both autobiographies and paintings engender differences and similarities in depictions of the journey into the Copper-Coloured mountain; and, finally, field researches of contemporary ritual in Hong Kong record the practices in visualizing a three-dimensional mandala of a three-storied Lotus Light palace that embodies holy and secular places/spaces-making and transformation. The conclusion comprises seven points confirming the understanding of the Copper-Coloured Mountain Pureland as a configuration multiply-constructed by three traditions. Based on the analysis of “place” and “space” in the three distinct traditions, the hypothesis concerning the basic principles of Multiplicity, Interfusion and Creativity is substantiated. The Copper-Coloured Mountain Pureland is not only a configuration built out of three traditions, but remains a sacred place/space coexisting and integrated into a single object of multiple constructions. Furthermore, in the conclusion of my research of the Copper-Coloured Mountain Pureland, I suggest the authentic locations of the Copper-Colored Mountain Pureland and look forward to further investigating Padmasambhava’s pureland and extending the study with comparisons to other Tibetan purelands of Buddhas in future research. Through the three main Tibetan Buddhist traditional sources of its important crafts in the Copper-Colored Mountain Pureland, it is recognized that the traditional belief of Padmasambhava receives the agency of sustainability, continuity and consolidation. Also, the Copper-Coloured Mountain Pureland manifests itself as a multiply-constructed tradition in a sacred form of a Tibetan Buddhist mountainized space of pureland belief. The Copper-Coloured Mountain Pureland reveals a sacred pivot for its tradition where cannot be able to locate in an authentic and specific site. For this undiscoverable reason, the Copper-Colored Mountain Pureland becomes an universally revealed pureland on our earth and the very way of wisdom and compassion from Padmasambhava’s solemnity.

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This thesis examines the genesis, maintenance, and failure of rigid and exclusionary societal models present in William Faulkner's Yoknapatawpha County. Yi- Fu Tuan's analysis of the concepts space and place serves as the foundational theoretical framework by which human spatiality may be interpreted. Combining Tuan's observations and architectural analysis with Edouard Glissant's concepts of atavistic and composite societal models allows for a much broader consideration of various political ideologies present in the South. Following this, it becomes necessary to apply a postcolonial lens to areas of Faulkner's literature to examine how these societal models are upheld and the effects they have on characters in both Reconstruction and post- Reconstruction eras. Within Absalom, Absalom! and The Sound and the Fury, Faulkner showcases an aspect of southern history that allowed this societal model to flourish, how this model affected those trapped within it, and its ultimate failure for future generations. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2017. / FAU Electronic Theses and Dissertations Collection

張時飛. / 論文(哲學博士)--香港中文大學, 2001. / 參考文獻 (p. 338-366) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / 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 Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Zhang Shifei. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2001. / Can kao wen xian (p. 338-366) / Zhong Ying wen zhai yao.

潘文瀚. / "2006年6月" / 論文(哲學碩士)--香港中文大學, 2006. / 參考文獻(leaves 145-152). / "2006 nian 6 yue" / Abstracts also in English. / Pan Wenhan. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (leaves 145-152). / Chapter 第一章 --- 緒論 --- p.1 / 硏究問題及意義 --- p.1 / 硏究背景 --- p.3 / 理論綜述 --- p.9 / 硏究方法 --- p.17 / 論文大綱 --- p.20 / Chapter 第二章 --- 深圳女工寫照：「現代化」的困境 --- p.23 / 深圳的「崛起」與全球化生產 --- p.24 / 外來女工的生活 --- p.30 / 中國工運空間的縮減 --- p.39 / 小結 --- p.45 / Chapter 第三章 --- 合作社的出現 --- p.47 / 婦女團結理念：從服務到社運 --- p.48 / 婦女團結在深圳面對的困難 --- p.53 / 成立合作社的原因 --- p.58 / 女工合作社的發展過程 --- p.64 / 小結 --- p.69 / Chapter 第四章 --- 對合作社理念的不同詮釋 --- p.72 / 合作社的不同行動者 --- p.74 / 執委對合作社的理解 --- p.77 / 香港及本地職員：只是執行者？ --- p.85 / 女工：合作社的主體？ --- p.94 / 小結 --- p.110 / Chapter 第五章 --- 操作中的權力關係 --- p.112 / 日常運作中的權力地圖 --- p.113 / 特殊事件 --- p.127 / 小結 --- p.133 / Chapter 第六章 --- 結語 --- p.135 / 聆聽多元的聲音及經驗 --- p.136 / 處理權力關係中的不平等 --- p.138 / 另類發展的終極目標：充權 --- p.140 / 外來組織者在中國開展另類發展 --- p.143 / 參考文獻 --- p.145