Thesis (Ph. D.)--State University of New York at Binghamton, Department of History, 2008. / Includes bibliographical references.

作為古代東亞文化圈其中一部最具影響力的著作─《論語》，其在漢代的重要性一直長期被忽視。直至近年隨着學界的「翻案風」興起，對《論語》及《論語》學的研究才開始起步，但對唐以前的研究仍是寥寥無幾。此外，迄今為止這些研究仍離不開就《論語》的版本及詮釋本進行文本式研究，卻忽視了《論語》作為一部重要的儒家經典，對政治、社會等各方面的實際影響，本研究希望為此填補一點空白。本文認為《論語》所以沒有在西漢時期被列入成為《五經》之一，主因在於不同版本之間存有篇數差異及未經「孔子删削」而成為「權威定本」，是以不符合西漢「大一統」的政治需要。而且，在漢人眼裡「《論語》」的概念其實有「廣義」和「狹義」之分，這亦是前人研究時常常忽略的。至於，《論語》作為一種官學在兩漢之間如何形成及發展，以至最終成為部分知識人心目中的「第六經」亦是本文嘗試回答的問題。正如本文強調研究《論語》與社會及政治之間的關係，是以我們亦將探討西漢末至東漢時期的讖緯思潮如何導致孔子由一個人變成一個神的問題，因為《論語》作為孔子的言行記錄，其地位亦隨着孔子的地位改變而有所升降，而《七緯》中包含《論語緯》正是其中一種地位上升的表現。最後，有關《論語》在兩漢的政治影響力的問題，文中亦嘗試透過分析幾部政書及一些皇帝的詔書、朝議，指出朝臣及皇帝如何據《論》而言。當然，本研究所以以「五經以外」為題，並不是要否定《五經》在漢代的影響力，相反本研究嘗試從一個嶄新的角度分析兩漢的政治問題，從而希望能得出一些新的看法。 / This research aims at studying the political authority of a long-neglected classic in Han Dynasty ─Lun Yuor the Analects of the Confucius. To date, the majority of scholars in the intellectual history field are operating on the assumption that, be-cause of the establishment of the "Experts of Five Classics (The Book of History, the Book of Odes, the Book of Change, the Book of Ritualsand the Spring and Autumn Annals)" in the central government academy (Tai Xue) and an government officer recruitment examination based on the "Five Classics," the intellectual history of Han was basically the history about the conservation, transmission and interpretation of "Five Classics." Most sholarship on the Analects either studies the textual genesis or the literary character of this source material about Confucius. As a result, not many scholars have studied how the Analects interact with Han political, social, and material contexts. / But should we accept this common wisdom that the intellectual history of Han was just the history about the "Five Classics"? Or was there something beyond the "Five Classics" that was of equal importance? This could be answered by the fact that Cai Yong, a senior official and a Confucian scholar of the latter Han period, described the Analects as the "Sixth Classic" which was also a basic entry requirement for the newly appointed "Erudites" and academy students of the Imperial Academy (Tai Xue) in late Eastern Han. It is also interesting to note that many official documents or memorials that the senior officials presented to the court quoted from the Analects to support their arguments since Emperor Wu of Western Han. It is reasonable, therefore, to believe that the Analects had played a special role in the politics of Han China. / It is commonly believed that Han intellectuals in office emphasized the ideas in the "Five Classics" as practical solutions for contemporary political and social issues; and all government schools (from elementary learning to academy) should use "Five Classics" as part of their programs. As a result, we are told, the "Five Classics" became the authoritative traditions of Han Dynasty. It is hard to belief, however, that the "Five Classics," each with hundreds of thousands of words (most of them are exegesis written by later classical masters), could be propagated to the whole country, including the far-flung regions of the empire, in the pre-printing era. Furthermore, some recently excavated materials suggest a different view to evaluate the influence of the "Five Classics." What is most striking was that the excavated manuscripts of the "Five Classics" were only discovered in the Central Plain (i.e., the North China Plain), while no discovery was reported outside this area. On the other hand, excavated manuscripts of the Han Analects were unearthed in many parts of the Han Empire as far as the region which is now North Korea (most of them belong to the early Western Han period before Emperor Wu). This phenomenon invites us to recast our views of the past in unforeseen ways. It stands to reason to argue that the authority of the "Five Classics" in the Han is somewhat overstated and the influence of the Analectsis underestimated in a particular time and place. / Detailed summary in vernacular field only. / 何家祈. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 246-261). / Abstracts in Chinese and English. / He Jiaqi.

漢字的「觀」指的不僅是一種身體的知覺能力，其為視覺活動背後包涵了豐富的心靈活動，讓事物呈現更深邃的面向。「觀物」在北宋以前一直潛伏於儒家的語脈當中，尚未成為一個突出的概念，直到邵康節始點化出來作顯題處理， 直指一種窮理體道的活動。與邵康節並世的周濂溪、張橫渠和二程兄弟都分別有觀窗前草、觀驢鳴、觀雞雛、觀魚游等的雅事為人所樂道。觀物不僅是理學家的休閒活動，更和他們的道德修養息息相關，悠然帶著成德工夫的意味。有見及此，一、我們可以探討北宋理學中的觀物在什麼意義下是一種修道的工夫；二、以觀物工夫切入北宋五子，可以提供一個新的角度審視理學的發展 。 / The Chinese character Gun (Cantonese) or Guan (Mandarin) entails not only our physical sensibility, the visual activity itself also unfolds a rich exercising of the mind, revealing a dimension lying in the depth of objects. Before Northern Song, the concept of Guan Wu (Deep Viewing of Things) has been latent in the Confucius linguistic context. It has not been a significant concept until highlighted by Master Shao Yong, who argued that this is an activity of articulating and embodying the truth. Other four contemporaries of Master Shao Yong, namely Zhou Dunyi, Zhang Zai, Cheng Hao and Cheng Yi, were acclaimed for the engagements in the deep viewing of different entities: the deep viewing of the grass before window, the deep viewing of a donkey braying, the deep viewing of the chicks and the deep viewing of the swimming fish. Guan Wu is not only a pastime to the Neo-Confucianists, it is also closely related to their own self-cultivation with a hint of manifesting Dao aplomb. In view of this, this thesis aims to, firstly, examine to what understanding is Guan Wu (Deep Viewing of Things) a way of self-cultivation in Northern Song Neo-Confucianism. Secondly, it shall argue that understanding the five masters of Northern Song through the self-cultivation of Guan Wu can provide a new perspective in examining the development of Neo-Confucianism. / Detailed summary in vernacular field only. / 鄧康宏. / Thesis (M.Phil.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 162-163). / Abstracts in Chinese and English. / Deng Kanghong.

何啟志. / "2004年7月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻(leaves 99-101). / "2004 nian 7 yue". / Abstracts in Chinese and English. / He Qizhi. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 99-101). / 引言：魏晉玄學的「言意之辨」 --- p.1 / Chapter 第一章、 --- 語言哲學硏究角度的檢討 --- p.4 / Chapter 一、 --- 許抗生：借「言意之辨」說明唯物論語言觀 --- p.4 / Chapter 二、 --- 牟宗三：通過兩種真理觀解釋「言意之辨」 --- p.7 / Chapter 三、 --- 檢討 --- p.8 / Chapter 第二章、 --- 學術史硏究角度的檢討 --- p.13 / Chapter 一、 --- 湯用彤：確立「言意之辨」學術史硏究的框架 --- p.13 / Chapter 二、 --- 林麗真、余敦康：通過「言意之辨」探討魏晉人注經之方法 --- p.15 / Chapter 三、 --- 王葆玹：通過「言意之辨」探討魏晉人認識本體的方法 --- p.18 / Chapter 四、 --- 王曉毅：通過「言意之辨」探討魏晉人會通儒道之方法 --- p.20 / Chapter 五、 --- 檢討 --- p.23 / Chapter 第三章、 --- 哲學硏究角度的檢討 --- p.25 / Chapter 一、 --- 湯用彤：「言意之辨」對名士之立身行事亦有影響 --- p.25 / Chapter 二、 --- 近來之轉向：關於魏晉玄學的人生哲學硏究 --- p.27 / Chapter 三、 --- 人生哲學硏究角度的意義和困難 --- p.30 / Chapter 四、 --- 蔡振豐、沈順福與郭其才的嘗試 --- p.32 / Chapter 五、 --- 檢討 --- p.36 / Chapter 第四章、 --- 「言意之辨」與人生哲學的關係 --- p.39 / Chapter 一、 --- 「言意之辨」的討論背景 --- p.39 / Chapter 二、 --- 「言意之辨」的文獻解讀 --- p.45 / Chapter I. --- 「言意之辨」的重要槪念及主要問題 --- p.45 / Chapter II. --- 「言不盡意論」與「言盡意論」 --- p.50 / Chapter III. --- 「得意忘言論」 --- p.53 / Chapter 三、 --- 「言意之辨」與人生哲學的關係 --- p.55 / Chapter I. --- 由「聖人之意」的追尋說明人生哲學的關懷 --- p.55 / Chapter II. --- 魏晉「言意之辨」隱含理想生命的關懷 --- p.57 / Chapter 第五章、 --- 從「自我轉化」說「言意之辨」的人生哲學意義 --- p.60 / Chapter 一、 --- 中國哲學的主題是「自我轉化」 --- p.60 / Chapter 二、 --- 「言意之辨」隱含「自我轉化」的意思：境界的超昇 --- p.62 / Chapter I. --- 「玄遠」的追尋反映理想生命的構想 --- p.63 / Chapter II. --- 「忘言以得意」反映一種境界的超昇 --- p.68 / Chapter III. --- 由境界的超昇說明「自我轉化」的意義 --- p.73 / Chapter 第六章、 --- 從時代背景說「得意忘言」與「自我轉化」的關係 --- p.75 / Chapter 一、 --- 魏晉人所追尋的「自我轉化」及其所面對的困難 --- p.76 / Chapter I. --- 魏晉玄學以道家的理想作爲「自我轉化」的方向 --- p.76 / Chapter II. --- 追尋「道」所面對的困難：「言」與「道」難以相容的關係 --- p.80 / Chapter 二、 --- 「得意忘言」之提出與困難之克服 --- p.84 / Chapter I. --- 確立言說作爲工具的角色 --- p.84 / Chapter II. --- 指出「體悟」才是追尋「道」的途徑 --- p.86 / Chapter 三、 --- 「得意忘言」對魏晉名士的人生觀之影響 --- p.89 / Chapter I. --- 「得意忘言」在人生觀之體現：「得意忘形骸」 --- p.89 / Chapter II. --- 後人的評價及回應 --- p.91 / 餘論：「言意之辨」與佛教的傳入 --- p.96 / 參考書目 --- p.99 / 鳴謝 --- p.102

吳通福. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 148-154). / 中英文摘要. / 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. / Wu Tongfu. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 148-154).

陳孝龍. / Thesis submitted in: December 2009. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 53-57). / Abstracts in Chinese and English. / Chen Xiaolong. / 摘要 --- p.i / 目錄 --- p.iii / 前言 --- p.1 / Chapter 一、 --- 槪念分析-性、分、性分 --- p.2 / Chapter (一） --- 性 --- p.2 / Chapter (二） --- 分 --- p.8 / Chapter (三） --- 性分 --- p.14 / Chapter 二、 --- 性分的理論意含 --- p.19 / Chapter (一） --- 自生、自然、獨化 --- p.19 / Chapter (二） --- 適性逍遙 --- p.29 / Chapter (三） --- 率性無爲 --- p.34 / Chapter 三、 --- 性分與變化 --- p.37 / Chapter (一） --- 性分可否被改變？ --- p.37 / Chapter (二） --- 性分是否會變化？ --- p.43 / Chapter (三） --- 性分不變論與事物變化是否矛盾？ --- p.49 / 結論 --- p.52 / 參考資料 --- p.53

羅燕玲. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 197-204) / 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. / Luo Yanling.

馮耀明 = Fung Yiu-ming. / Thesis (Ph. D.)--香港中文大學硏究院中國文化硏究學部, 1984. / Manuscript. / Includes bibliographical references (p. 575-578). / Feng Yaoming = Fung Yiu-ming. / Thesis (Ph. D.)--Xianggang Zhong wen da xue yan jiu yuan Zhongguo wen hua yan jiu xue bu, 1984. / 論文提要 --- p.(I) / Chapter 第一章 --- 《公孫龍》的名實觀與離藏論 --- p.1 / Chapter 1 --- 引言 --- p.1 / Chapter 2 --- 《白馬論》的邏輯結構 --- p.4 / Chapter 3 --- 謂詞與個體名之區分 --- p.31 / Chapter 4 --- 唯名論還是實在論？ --- p.40 / Chapter 5 --- 固定意指與偶然意指之區分 --- p.57 / Chapter 6 --- 指、物指與物 --- p.88 / Chapter 7 --- 《指物論》的存有論論旨 --- p.107 / Chapter 8 --- 離藏論與名實觀 --- p.133 / Chapter 第二章 --- 《墨辯》的知識論與名辯觀 --- p.149 / Chapter 1 --- 引言 --- p.149 / Chapter 2 --- 知之條件、方式、內容及對象 --- p.152 / Chapter 3 --- 言辯和真理的問題 --- p.172 / Chapter 4 --- 名實的問題 --- p.198 / Chapter 5 --- 辯¨®Ơ方式之限制 --- p.235 / Chapter 6 --- 加詞、變詞的問題 --- p.244 / Chapter 第三章 --- 《莊子》的不可¨®Ơ論與實踐哲學 --- p.289 / Chapter 1 --- 引言 --- p.289 / Chapter 2 --- 積極的懷疑論 --- p.293 / Chapter 3 --- 辯無勝與是非未可定的問題 --- p.302 / Chapter 4 --- 言與知之極限問題 --- p.319 / Chapter 5 --- 物與道之區分：可¨®Ơ與不可¨®Ơ --- p.333 / Chapter 6 --- 道真的不可言¨®Ơ嗎？ --- p.345 / Chapter 7 --- 實踐的超越進路 --- p.376 / Chapter 第四章 --- 《荀子》的實踐之知與正名論 --- p.394 / Chapter 1 --- 引言 --- p.394 / Chapter 2 --- 學與知 --- p.398 / Chapter 3 --- 認知心與統類心 --- p.309 / Chapter 4 --- 以仁識心和以智識心 --- p.419 / Chapter 5 --- 心與道之関係 --- p.429 / Chapter 6 --- 正名與正言 --- p.458 / Chapter 7 --- 制名的原則與方法 --- p.474 / Chapter 8 --- 破三惑 --- p.496 / Chapter 第五章 --- 結論 --- p.508 / Chapter 1 --- 四家的思想進路與理論宗趣 --- p.508 / Chapter 2 --- 四家學¨®Ơ在哲學和哲學文上的意義 --- p.516 / Chapter 3 --- 方法學的問題 --- p.525 / 附註 --- p.537 / 參考書目　 --- p.575

This dissertation is a study of cynical practices against a backdrop of increasing censorship and surveillance in Chinese everyday life. It takes a particular view that with its distinctive Chinese shades and hues, cynicism (in this work “wanshi”) as a mode of behavior and an outlook on life is embedded within what is often considered a marginal culture called “rivers and lakes” (jianghu). Oscillating back and forth between utopian vision and political reality, the cynics’ odyssey through space and time began in the imaginary world of jianghu conceived by fourth-century B.C. Taoist philosopher Zhuangzi. The jianghu of his literary creation is allegorically set in nature, a space outside officialdom and social order; only in this world can one truly roam free, unencumbered by constrictive career ambitions and complex human relationships. Jianghu alluded to the lifeworld of a hermit. About six centuries later, Zhuangzi’s vision captured the imagination of the wider intelligentsia in an empire crumbling under social and political turmoil not unlike that of the philosopher. Jianghu became a cultivated fantasy space among the literary and political elite in the cultural milieu characterized as “aesthetic hermitism”: from the construction of pleasure gardens, to hosting literary salons and drinking parties, to patronizing a hermit to dwell in the private garden for the otherworldly aura and the worldly status it brought to the hosts. Hermits jumped aboard the zeitgeist, moving from mountains and caves initially, to private gardens and later to court and marketplace that were emblematic of power and materialism. By this time, hermitism was no longer defined by the dwelling place, but rather by the inner strength unperturbed by earthly matters and surroundings. Eventually in the Song dynasty (960 – 1219), jianghu evolved into a socialized milieu for not just various misfits and outcasts that had been forced out of the longstanding clan system, but also powerful figures hiding in the imperial court with treacherous ambitions. Of the myriad jianghu figures, storytellers who disseminated historical tales of fraternal love and loyalty in taverns, in the name of righteousness, were key to popularizing the hitherto elite culture. These deviations from the original jianghu of Zhuangzi’s conception shaped the (a)social character of the emerging cynic, who is at once a realist and a player. This circuitous route to the genealogical line of the cynic affords the facilities and perspectives necessary to examine the contemporary figure of jianghu. Drawing on two years of ethnographic fieldwork in several artist communities in Beijing, particularly Songzhuang, where the artists referred to themselves and their social milieu as intrinsically jianghu, much of this dissertation looks into their lifeworld – conditions of their “habitat”, mode of existence and worldview – and their everyday practices and skills pertaining to agency and communication in order to bypass surveillance, censorship and outright subjugation. Bearing some resemblance to the bygone raconteurs in taverns, the artists’ techniques of coded communication were quickly appropriated and innovated by the general public on the constantly monitored social media and everywhere in cyperspace. Rather than discuss jianghu as a separate entity from the mainstream society, this work proposes to view it from a “practice” perspective. As such, the last part of the dissertation restages two larger-than-life online battles to reflect upon a range of potentialities of cynical practices as opposed to direct confrontations and ironic expressions in the age of hyperconnectivity.

Apart from the introductory chapter, this thesis is divided into six parts. Chapter two provides a basic discussion of the authorship of the Liu-zi. This part will incorporate and comment previous opinions, and then compare and contrast the Liu-zi and the Wenxin Diaolong. It begins by exploring the opinion that the Liu-zi was written by an Easten Jin scholar. However, this paper will show that the text was written by Liu Zhou of the Beiqi Period(550-577) during the Southern and the Northern Dynasty. Chapter three analyzes the reference sources of the Liu-zi through parallel readings of the Liu-zi the Huainanzi and the Extant Version of the Wenzi. In addition to study parallel passages found in these titles and to show this extensive reworking, this part expounds on typical examples of the different modifications on the Liu-zi by comparing with the Huainanzi and the Extant version of the Wenzi. The Liu-zi tends to use materials from these two earlier texts to present new interpretation of the books. Furthermore, there will be a discussion of a scholastic idea on the timing of the authorship as well as the textual history of the Huainazi and the Extant version of the Wenzi. Chapter four investigates the absorption and abandonment of the theories of Other Scholars in the Liu-zi. By using such connection, this part aims at examining the relationships between the Liu-zi and the other texts to show the differences and inheritance of the Liu-zi among and from those previous texts of Other Scholars. Chapter five inspects opinions of previous scholars on the development of the Eclectics. The chapter further argues with the general misread that the Eclectics is merely Wang-lao Taoism. Then it shows the importance of the Eclectics in the Hanji and determines the academic status of the Liu-zi in the Eclectics, that is, in the history of Chinese Textual Bibliography. Chapter six provides a basic discussion between the Liu-zi and major extant writings of Metaphysics in Wei-Jin Dynasties. This is to look into a special feature, the mutual dependence of Confucianism and Daoism, of the Liu-zi, thus confirming the academic status of the book in Chinese tradition. By providing textual comparison, this aims to provide the relationship and inheritance between the Liu-zi and other major extant writings of Metaphysics in Wei-Jin Dynasties for further research. Chapter seven is a recapitulation of the main points in this thesis. / For other works compiled in the Pre-Han and Han Dynasties which are also parallel to the Liu-zi, please refer to appendix1. / The Liu-zi was traditionally regarded as a work of the Eclectics during the Wei-Jin and the Six Dynasties. Previous discussions of the Liu-zi focus merely on its authorship, but as the issue is intricate, this problem is unresolved even in current researches. Other than the authorship, the general picture, especially the Philological aspect of the book is only rarely explored. This thesis aims to carry out an in-depth investigation of the Liu-zi, including its authorship and a comparison with other related texts, such as the Lushi Chunqiu and the Huainanzi. By doing so, I want to highlight the features and value of the Liu-zi, and demonstrate how the Liu-zi is influenced and adapted from the above two books. / 梁德華. / Adviser: Che Wah Ho. / Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (p. 290-318). / 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, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Liang Dehua.