Thesis (Ed.D.)--Boston University. Missing page 28

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. / Arts, Faculty of / Psychology, Department of / Graduate

據稿本複印 / 論文(博士)--香港中文大學,1993. / 參考文獻: leaves 150-159 / 馮樹勳. / 序 --- p.I / Chapter 第一章： --- 引言 --- p.1 / Chapter 一、 --- 課題範圍 --- p.1 / Chapter 二、 --- 典型選取標準 --- p.2 / Chapter 三、 --- 方法討論 --- p.4 / Chapter 第二章： --- 整全人文世界的要求一一明末 清初的儒學進向與清儒的背景性典範 --- p.6 / Chapter 甲、 --- 引言 --- p.6 / Chapter 乙、 --- 明末清初思想突變之解釋一一觀念史進路 --- p.7 / Chapter 丙、 --- 明末清初思想突變之解釋´ؤ一思想史進路 --- p.20 / Chapter 丁、 --- 整全人文世界觀（一）一´ؤ儒家爲本的進 路（闢佛） --- p.26 / Chapter 戊、 --- 整全人文世界觀（二）´ؤ一儒家爲本的進 路（經世致用） --- p.33 / Chapter 第三章： --- 整全人文世界觀的面貌與實踐 --- p.45 / Chapter 甲、 --- 《易》學爲體 --- p.45 / Chapter 乙、 --- 史學爲用 --- p.51 / Chapter 丙、 --- 整全人文世界藍圖的開展 --- p.68 / Chapter 第四章： --- 清初學界向心力之瓦解與學風 丕變 --- p.78 / Chapter 甲、 --- 引論 --- p.78 / Chapter 乙、 --- 士族與清初政治 --- p.78 / Chapter 丙、 --- 學校與科舉 --- p.79 / Chapter 丁、 --- 晚明士人在清初的出路 --- p.82 / Chapter 戊、 --- 時文與古文 --- p.85 / Chapter 己、 --- 知識技術與人文態度 --- p.87 / Chapter 庚、 --- 從技術到「超技術」？ --- p.92 / Chapter 第五章： --- 樸學典型與「儒家知識主義」 --- p.97 / Chapter 甲、 --- 儒家知識主義？ --- p.97 / Chapter 乙、 --- 清代經學與實學 --- p.99 / Chapter 丙、 --- 吳派的漢學理論 --- p.104 / Chapter 丁、 --- 吳派「論學之言」與「爲學之實」 --- p.107 / Chapter 戊、 --- 皖派的掙扎 --- p.111 / Chapter 己、 --- 皖派經學與儒家本旨 --- p.118 / Chapter 第六章： --- 從阮元看樸學典範的轉型 --- p.126 / Chapter 甲、 --- 引言 --- p.126 / Chapter 乙、 --- 個案研究一一公羊學 --- p.128 / Chapter 丙、 --- 宏觀檢討（一）一一理論層面 --- p.135 / Chapter 丁、 --- 法觀檢討（二）一一事業部分 --- p.139 / Chapter 戊、 --- 結語 --- p.143 / Chapter 第七章： --- 反省與展望 --- p.146 / 參考書目 --- p.150

Thèse : hist. : München : 1978. / Revision of thesis (doctoral)--Munich, 1978. Includes index. Bibliogr.: p. 444-497.

No description available.

This thesis studied the retention of United States Naval Academy Voluntary Graduate Education Program (VGEP) and Scholarship participants in graduating classes of 1983-1998. The comparison group of nonparticipants consisted of USNA graduating classes 1983-1998 with an Academic Quality Point Rating (AQPR) comparable to the early graduate education students. AQPR was used in order to make the academic backgrounds similar for the participants and non-participants. The retention behavior of program participants and nonparticipants was compared to determine if participation in early graduate education affected retention. The models analyzed retention to each year of service between six and twelve years. In the retention models for unrestricted line officers, both VGEP and Scholarship had a small positive effect on retention to 7 YCS. Although the adjusted differences in retention are not large in magnitude, the results dispel the notion that early graduate education programs are used as vehicles by junior officers to facilitate transition to the civilian labor market following expiration of their initial service obligation. No changes to the service obligations for these programs were recommended.

This dissertation analyzes the education of Muslim leaders in accredited North American institutions. Currently, the only accredited programs that train Muslim leaders in the United States and Canada are Protestant Christian seminaries. Based on ethnographic research conducted at Hartford Seminary (Hartford, Connecticut), Emmanuel College of Victoria University in the University of Toronto (Toronto, Ontario), and Bayan Claremont (Claremont, California), I analyze the impact of multifaith educational models on the development of North American Muslim leaders, such as Muslim chaplains, pastors, and spiritual caregivers. I examine the various rationales provided by the institutions in question for the establishment of Muslim leadership training programs at Christian seminaries, as well as Muslim students’ justifications for studying at these institutions. Subsequently, I argue that these programs depend on multiple forms of “translation” that render members of distinct religious traditions comprehensible to one another. These multifaith programs require translations of space in order to accommodate the practical needs of members of diverse religious backgrounds, and to generate experiences of inclusivity. I also examine curricular translations, specifically focusing on translations of “the spiritual,” given the centrality of the concept within the professional field of chaplaincy. Finally, I analyze translations of debates about gender and authority in Islam into multifaith classrooms. These various negotiations make apparent that the burdens of translation are not equally shared. Within the Protestant milieus in which these Muslim leadership programs take shape, the work of Muslim students is ultimately framed and evaluated within a setting where Christianity provides the overwhelming “logic” of the field. This dissertation thus reveals the inculcation of norms of Muslim authority that align with liberal Christian values, including but not limited to: religious individualism, spirituality (versus legalism), democracy, non-hierarchical forms of authority, ecumenism, and interfaith relationship-building.

Inaug.-Diss.--Bonn. / Lebenslauf. "Verzeichnis der benutzten Werke": p. 100-104.

published_or_final_version / Chinese / Master / Master of Philosophy

The integration of new technologies in higher education has provoked a strong response over the last decade, not only from administrators and the public but also from academics. It has re-opened basic theoretical questions about the role of universities and that of academic culture. / This thesis begins with a critical review of the literature dealing with conceptualizations of academic culture and technology in higher education. Most theorists have come to the conclusion that academic culture is a set of values and norms that serve as guides for action. At root, this conclusion is derived from an organizational perspective prevalent in contemporary academic culture theory. / I argue, instead, that academic culture needs to be re-addressed to consider the complexities between its traditional boundaries and new technological pressures. My research suggests there are high levels of contestation across the full range of technologies, and that the nature of this contestation is ideological, aesthetic, and pedagogical. Furthermore, the contestation is both a product of, and is productive of, a reshaping of academic culture. / Drawing on the theory of cultural production of Pierre Bourdieu, who views culture as constitutive of fairly engrained practices I demonstrate that academic culture stands as a check on institutional powers, yet it is also influenced by the integration of new technologies. This suggests that academic culture is formed and maintained by an ever-negotiated and shifting set of activities.