Consensus scholarship notes that the ethics described in the Confucian textual corpus focuses its attention primarily on concrete relationships, specific roles, and reciprocal duties. This has occasioned concern about whether Confucian ethics can offer adequate moral guidelines for interactions between people who have enjoyed no prior contact. In response, this dissertation suggests that early Confucianism does guide interactions with strangers, but that this guidance is to be found less in its ethical concepts or moral precepts than in its embodied ritual practices. To substantiate this claim, I carefully apply theories drawn from the fields of cognitive science, cognitive philosophy, American pragmatism, and ritual theory to several early Confucian texts: the Analects, Mencius, Xunzi, and the ritual manuals of the Liji and the Yili. From pragmatism and cognitive philosophy, I assemble lenses of conceptual and pre-conceptual meaning and use them to examine the effects of ritual practice on the creation of group boundaries and the generation of solidarity. In so doing, I reveal that the solidarity generated by embodied practice and physical co-presence shapes the boundaries and structure of early Confucian groups as much as concepts or shared values. I further outline the neural and psychological processes by which the physicality of Confucian ritual practice creates pre-conceptual solidarity, then highlight the ways that solidarity is framed and given a meaningful direction by the varied Confucian exemplars. Ultimately, I demonstrate that mutual engagement in ritual practice allows strangers to bond quickly, without the benefit of prior relationship or shared proposition. This, I argue, is the heart of the Confucian treatment of strangers. Ritual practice simultaneously creates a relationship between new contacts and energizes that relationship with strong, pre-conceptually-generated solidarity. This dissertation also analyzes a number of related topics, including the relationship between ritual practice and group boundaries and the influence of the body upon concepts and categorization. In its broadest goals, this study offers insight into the rich character of early Confucian physicality, suggests novel guidelines for the analysis of contemporary Confucianism, and reflects possible ways in which solidarity might be formed between members of groups with different value orientations.

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Thesis abstract Base on certain principal documents, this study focus on " Personality-type Theories of Scholars in Pre-Qin Dynasty ". There are three purposes in this work: First, discovering the prosperous thoughts of scholars in pre-Qin; and the second, providing the models of perfect persons for the modern people; the last, examining the ancient Chinese personality theories to compare those theories originated in western psychological concepts. This thesis divides eight chapters. The introduction explains respectively the motivation, hypothesis and the methodology. Those aspects focus on the advantages of the viewpoint of "philosophical study on man" and "the philosophical study on talent" in present China. The second chapter defines the "personality" and analyzes the personality types divided in western psychology. Depending on the definitions, we discuss about four personalities including the western psychological tendency, and synthesize the affiliation by comparison between the psychologist's biography and the personality theory, therefore we attends to discover the ideal personality which these psychologists expected. The third chapter discusses the personality types which the thinkers classify in Pre-Qin dynasty offering as elaborates following several chapters. From fourth to sixth chapter, we adopt the synchronic and diachronic approaches to interpret the scholars¡¦ texts about personality- type theories. Those contents are divided into three criteria: moral culture, spiritual self-restraint and the social achievement. In surmounting the boundary of nations/scholars, seventh chapter compares the theories personality types and its cultural development which reflected between western world and China. Finally the conclusion summarizes each chapter, also links up the history to manifest the influence of the classification in later generations. Furthermore, we draw the perspective for this study.

¤h/shi/, ¿Ñ¤h/mou shi/,µ¦¤h(tse shi) ( scholar who provide good idea, plans or strategies to king or power politicians) is a highly influential social class in Pre-Qin dynasty, those people are intelligent, talented, and self-actualization, possess a very strong desire to fulfillment; Accomplish both success and fame is their philosophy, standard and values. It echoes the old saying, ¡§Officialdom is the natural outlet for good scholars¡¨. In the spring and autumn period, there is the special implication that a¤h/shi/ make an official, it is not only for power, fortune, and fame, or social participation and social caring. Be an official is just a method; the concept behind this is the there is the only way to achieve their political ideals by becoming the trusted subordinate of the King and other powerful politicians. During the warring states period of china, the conflict of the domestic, diplomacy, and military affairs are keep happing between each states. Diplomatic power is the important role to deal these complicated situations, however the person¡¦s talent is the key to diplomatic power. Thus, person¡¦s talent and intelligent are attract the special attention. Under this competitive circumstance, Many powerful politician tend to hire ¤h/shi/ to give them advises, provide stage for ¤h/shi/ and facilitate their popularities. Form royal to rural, civil to military, mysterious diplomacy to gruesome battlefield, gangster to hero, ¤h/shi/ can be seen everywhere. They use their talent to pursuit powerful position, those person building accomplish by becoming a counselor or criticizer. ¤h/shi/ enjoy the special glorious treatment in warring states period of china, they even can control country¡¦s policy, influence the King¡¦s decision and dominate the future direction of the country. Those who contribute their intelligent and talent to their Master or King, might have different purposes and motivations. This research focus on the¤h/shi/ who provide their talents for King and other powerful politician, and discuss their philosophy and values. The first chapter explains respectively the motivation, hypothesis and methodology. Those aspects focus on ¡§the meaning of ¤h/shi/¡¨, ¡§The historical background or setting about the rise of¤h/shi/¡¨, ¡§The change and classification of¤h/shi/¡¨ to interpret warring period¤h/shi/¡¦s category and the reason about their rise. The second and third chapter defines the¤h/shi/¡¦s behavior, method of debating, and the result of lobby to analyze their motivation to toward successful and avoid failure. The fourth chapter lists the standout¤h/shi/ who has the strict moral code and disdains to follow such utilitarianism. It also analyze the difference from others to discover the reason they beyond other¤h/shi/. The fifth chapter list the scholar who did the lobby behavior but not belong¿Ñ¤h/mou shi/, and define the difference by comparison above-mentioned two characters. Finally the conclusion summarizes each chapter; hope can express the different viewpoint from different aspects toµ¦¤h(tse shi).

This study is an analysis of sagehood in pre-Qin Confucianism from the perspective of the relations between the self, the Ultimate and “others”. By examining the etymological, textual and philosophical evolutions on the concept of sheng (聖) in pre-Qin Chinese tradition, I argue that the pre-Qin Confucians developed a dual system of the Ultimate and hence a dual process of sagehood cultivation. The pre-Qin Confucians since Confucius inherited the ancient idea of the transcendent Ultimate in the names of Di (帝) and Tian (天) with the transcendent Ultimate, the ancient sage-kings, the people and the Rituals as the authorities. Meanwhile, they developed ideas regarding the immanent Ultimate that linked it to Nature (Xing 性), as well as specific corresponding ideas about the self, including Nature, mind/heart (xin 心) and body (shen 身) rooted in the early Zhou dynasty. The ideas about Nature, mind/hear and body broke or redefined the self-other boundaries between the self, the Ultimate and “others”. This new perspective made it possible and feasible for the self to know and become one with “others” intellectually, emotionally and empathetically in accordance with the Way of the Ultimate. Thus, the pre-Qin cultivation of sagehood became a two-fold process. On the one hand, the self willingly chooses to be subjected to, and even internalize, the authoritative “others”, such as the transcendent Ultimate, the sages and the Rituals. On the other hand, the self willingly chooses to be subordinate to the immanent Ultimate via his/her own Nature, mind/heart and body, and to grow from within and enlarge itself from the basic unit shen until becoming one with the Ultimate vertically and all others horizontally in accordance with the Way of the Ultimate. This two-sided process is conducted simultaneously, interactively and ceaselessly as different aspects of the same process. In this process “shen" is located at the center, being self-consciously transformed by the Ultimate, while also transforming “others” from near to far.

本文以「孔子弟子」為研究對象，探討孔子之下第一批儒家從學者對於孔子之學的發展。主要藉由觀察孔子弟子的儒學發展，分析前人所謂「弟子分化」的關鍵點與整體趨向，並討論孔子弟子對於儒學、乃至先秦學術所造成的影響。除推證、釐清前人對於孔子弟子的相關論述，展現孔子弟子於儒學發展的重要作為以外，亦期能稍以增補戰國儒學傳承的線索。 全文共分五章：一、「緒論」，說明本研究形構的背景；二、「孔子弟子從學的背景與表現」，從社會背景、事行表現與從學情況三主題，觀察孔子弟子與孔子之教的連繫情況，並建立對於孔門從學者的具體認識；三、「孔子弟子儒學發展的趨向」，自政治參與、六藝之學以及德行之學三面向，討論孔子弟子儒學發展的情況，同時觀察其整體趨勢；四、「孔子弟子儒學發展的影響」，根據前章所得，分就儒學理論、儒學實踐、戰國學術三方面，說明孔子弟子儒學發展的影響。五、「結論」，總結本文研究成果與未來展望。相關資料整理，則另列於「附表」。

我的論文題目是：「先秦儒家宗教性研究──以孔孟荀對『喪葬』、『祭祀』、『天』的觀點為討論中心」。主標題提供研究方向，副標題鎖定研究範圍，目的對「儒家宗教性」的持續思索。「宗教」與「宗教性」有同有異，需要進行概念區分；回顧學術動態，確定研究進路，成為第一章主要任務。一言以蔽之，「宗教性」是思想家對「喪葬」、「祭祀」、「天」的態度。第二章探討思想背景，「喪葬」與「祭祀」屬於「禮樂文化」的一環，與「宗教」思想密切相關；然而，孔孟荀有別之前「宗教」傳統，能夠賦予新義。本文研究他們的「宗教性」面向為何。「喪葬」與「祭祀」方面，從現代用語來說，上述兩項議題涉及「生死大事」與「鬼神世界」，以「宗教性」意涵理解是可以嘗試的研究進路，在此得到有力支持。除此之外，「天」涉及「超越層面」、「終極關懷」，必須與思想家認同的價值根源結合來看。可以明白「天」「人」並非毫無關聯，與「宗教性」內涵也息息相關。以上所說，分別在第三、四、五章進行分析論證；而在第六章進行整體研究，得到孔孟荀宗教性中「思想脈絡」演變所呈現的意義、與「出土文獻」對照所反映的面貌、和「西方文化」比較所凸顯的特色。第七章結論統整全文內容，展現先秦儒家孔孟荀宗教性，作為全文結束。 / This is a study of Confucius,Mencius and Xunzi religious articles.The first chapter of the task to make a distinction between religion and religiosity.The second chapter discusses the formation of religious background.About funderal and sacrifice,Confucius,Mencius and Xunzi different from the past,can give new meaning.Heaven involve transcendence,ultimate,which are associated with religiosity.These are the third,fourth and fifth chapters.Chapter VI of the overall study,highlights the characteristics.Chapter VII is the conclusion.