在中國古代道家宇宙論研究之中，「道」與「氣」的關係如何，一直是難以 簡單解釋的問題，學者對這問題意見不一，歧見紛呈。本文希望透過《管子》四 篇的解讀及《老子》、《莊子》、《淮南子》宇宙系統的研究來論證部分學者主張「道」 等同「氣」的意見之不妥當處，並提出「道」與「氣」實為相互區別，「道」與「氣」並不是「同一」的看法。此外，本文會以「修心練氣」的角度揭示古人在「修心練氣」的過程中做到「練氣體道」，繼而「氣道並生」的效果。本文將以 此提出，在先秦至漢的道家宇宙論中，「道」與「氣」雖屬不同層次的概念，但 卻是處於同一「軌跡」，「同軌並生」的看法。最後，本文再以「氣」與「道」的 關係來粗淺地回應陳漢生提出的「中國並未發展出抽象實體理論」的問題。本文的第二章將會探討人們在探尋天地秩序，生命起源時，如何回應世界的 最初起源是甚麼及其生滅法則又是甚麼這兩條問題。第二章以這兩條問題來審視 古希臘哲學家的宇宙系統與「道」、「氣」宇宙系統，從而揭示，無論是古代中國 的道家，抑或是古希臘的哲學家都未能完好地回答這兩條問題。第二章因而提出， 沒有周詳考慮這兩條核心問題使「道」與「氣」的宇宙理論存有不確定及不清晰 的地方的看法。本文的第三章嘗試探討道家宇宙論中「氣」與「道」的關係，以此考究「氣」 與「道」究竟是「同一性」，抑或是不同層次的概念。第三章將以《管子》四篇 的文獻解讀 及《管子》四篇的理論體系來作考察，以指出「氣或精氣等同道的 理論」的欠妥當處。第四章將考察《老子》、〈恆先〉及《淮南子》宇宙生成系統，再次揭示「氣」 與「道」是相互區分的，它們是屬於不同層次的概念。第五章將會以「修心練氣」的角度切入，以揭示古人在「修心練氣」的過程 中做到「練氣充道」，繼而「氣道並生」。第五章將以此提出，在先秦至漢的道家 宇宙論中，「道」與「氣」雖屬不同層次的概念，但卻是處於同一「軌跡」，「同 軌並生」的看法。另外，第五章亦會以「氣」與「道」的關係來粗淺地回應陳漢 生提出的「中國並未發展出抽象實體理論」的問題。本文認為，中國古人選擇的 是「抽象原理」與「具象世界」相結合的世界觀來發展抽象理論，跟西方「抽象 原理」與「具象世界」截然劃分的哲學傳統不同。所以，簡單地以西方哲學系統 與中國古代思想作對比，未必可以窺見中國古代思想的真象。;「同軌並生」的看法。另外第 五章亦會以「氣」與道的關係來粗 淺地回應陳漢生提出的 「中國並未發展出抽象 實體理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 中國古人選擇的是「抽象原理」與具世界相結合觀來發展理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 所以， 簡單地以西方哲學系統與中國古代思想作對比，未必可窺見的真象。;For many years, the relations between the two concepts of "Dao" and "Qi", in ancient Taoist Cosmology, has not been clearly explained. Based on a meticulous study of the relevant Taoist canons, mainly the Four Chapters of Guanzi 管子, Laozi 老子, Zhuangzi 莊子 and Huainanzi 淮南子, the author of this thesis reviews different views in previous scholarship, provides his own observations and hypotheses. This thesis examines how the ancient people conceive to attain "Dao" by cultivating their mind and practicing "Qi"; meanwhile, "Dao" and "Qi" is generated simultaneously in one's body. In addition, by reviewing the trajectory of the development of Taoist Cosmology from the Pre-Qin period to the Han dynasty, this thesis argues that, although "Dao" and "Qi" are different in concept, they can be naturally generated and developed on a same track in one's body. With the analysis of the relations between "Dao" and "Qi", this thesis discuss Chad Hansen's theory that Chinese thought lacks abstract entities in anything resembling the way Western theories of abstract entities did". The second chapter of this paper examines how ancient Chinese respond to the following questions: What is the origin of the world? And what are the laws governing the life and death of the myriad things? In this chapter, the cosmic system of ancient Greek philosophy is also discussed to compare with its counterpart in China, the cosmological system of which is elaborated from the concepts of "Dao" and "Qi". This reveals that neither ancient Chinese Taoists, nor ancient Greek philosophers be able to fully address these two questions. It is hence concluded that the interpretation of the cosmological theory based on "Dao" and "Qi" lacks clarity and precision without addressing to the above mentioned two fundamental questions. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子

Thesis (Ph. D. in Anthropology)--University of California, Berkeley, December 1993. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 232-242).

袁燕萍著. / 書名頁題: 從氣、勢觀念看六朝文論的 ... / 手稿本, 複本據手稿本影印. / Thesis (M.A.)--香港中文大學硏究院中國語文學部. / Shu ming ye ti: Cong qi shi guan nian kan liu chao wen lun de ... / Shou gao ben, fu ben ju shou gao ben ying yin. / Includes bibliographical references (leaves 1-39 (2nd group)). / Yuan Yanping zhu. / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan Zhongguo yu wen xue bu. / 緒言 --- p.1-20 / Chapter （一） --- 研究緣起 / Chapter （二） --- 釋名並論研究之步驟和目的 / Chapter （三） --- 研究之方法及全文結構 / Chapter 第一章 --- 氣之才性義及才性觀念在六朝文論的開展 --- p.21-153 / Chapter 第一節 --- 從「氣之清濁有體，不可力強而致」釋「文氣說」 / Chapter 第二節 --- 以氣論文的特點 / Chapter 第三節 --- 文氣說產生的背景 / Chapter 第四節 --- 從《文心、體性》看文氣觀念的開展 / Chapter 第五節 --- 釋「天才論」´ؤ´ؤ先天稟賦與後天修養的關係 / Chapter 附（一） --- 論「齊氣」 / Chapter 附（二） --- 論「惜其體弱」 / Chapter 第二章 --- 氣之血氣義及血氣在創作過程中的作用 --- p.154/189 / Chapter 第一節 --- 問題之提出 / Chapter 第二節 --- 釋「神有遯心」義 / Chapter 第三節 --- 從志氣與神的關係有「志氣」一名的涵意 / Chapter 第四節 --- 血氣在創作過程中的作用 / Chapter 第三章 --- 釋《風骨》「氣」一詞之涵意 --- p.190/240 / Chapter 第一節 --- 釋《風骨》「氣」一詞之涵意 / Chapter 第二節 --- 從諸家對《風骨》「並重氣之旨」的詮釋論「氣」一詞之語意 / Chapter 第四章 --- 釋《定勢》「因情立體，即體成勢」義 --- p.241/308 / Chapter 第一節 --- 釋勢 / Chapter 第二節 --- 明體 / Chapter 第三節 --- 論情 / Chapter 第五章 --- 總論就六朝文論所見創作主體與文體要求兩者間之關係 --- p.316/318 / 總結 / 參考書目 --- p.1/39

Ki, Japanese for living energy (Chi in Chinese), is at the absolute core of the Oriental model of medicine and wellness. Complementary to this model, many Oriental martial art exercises have evolved to cultivate Ki for optimal health. However, the concept of Ki remains poorly understood and relatively unexplored in traditional Western health and medical literature. Further, the health focus of martial art research has remained primarily concerned with the arts' contribution to psychological health. This has left a significant gap in our understanding of the other health benefits that these arts and Ki have to offer. To begin closing these gaps, Moustakas' phenomenological research method was used to develop an enhanced understanding of Ki. Twelve advanced practitioners of the traditional martial art of Aikido were asked to illuminate how they perceive and describe the experience of Ki in their lives. Aikido was an excellent art through which to study Ki because of the art's focus on developing the Ki of its practitioners and its recognition in the literature as psychologically beneficial. The co-researchers described Ki as a force that they perceived to be influencing their lives in multiple ways. They believed that the Ki they developed through their Aikido practice enhanced the health of their minds, bodies, and spirits. Ki was described and explained through its perceived immediate and long term effects. They expressed Ki as an integrated part of their beings that enhanced physical and psychological health and well-being, and fostered calmness and clarity of mind. Ki was also perceived as a tool for recove1ing from injuries and illness and for achieving personal goals. Further, over time they perceived that Ki engendered great trust in the universe and that Ki protected their health. Several key differences between the traditional definition of Ki and the co-researchers' everyday experience emerged from the analysis. These were the differentiation between the long and short term effects of Ki, the description of Ki as a tool, and the attribution to Ki of the feelings of trust in the universe.

Thesis (MA (Hons.)) -- University of Western Sydney, Nepean, 1997. / Bibliography : p. 60-63.

This qualitative study sought to explore the Hong Kong Chinese patient's perceptions of an Intensive Care experience and their views on the introduction of feng shui principles focussing on sleep orientations, dietary management and exercise regimes. The study explored the background of feng shui as an authentic traditional Chinese belief. It also explores if incorporating these feng shui principles into the health care setting would provide a positive effect for open-heart patients in an Intensive Care Unit at the Hong Kong Adventist Hospital in Hong Kong. The major inference drawn from this study is that Chinese patients seek culturally related experiences from the health care setting. The Chinese informants showed strong belief patterns in traditional practices of feng shui, however, practiced these within the confines of their homes as these experiences were denied to them in the hospital setting. / Health Studies / M.A. (Nursing Science)

This qualitative study sought to explore the Hong Kong Chinese patient's perceptions of an Intensive Care experience and their views on the introduction of feng shui principles focussing on sleep orientations, dietary management and exercise regimes. The study explored the background of feng shui as an authentic traditional Chinese belief. It also explores if incorporating these feng shui principles into the health care setting would provide a positive effect for open-heart patients in an Intensive Care Unit at the Hong Kong Adventist Hospital in Hong Kong. The major inference drawn from this study is that Chinese patients seek culturally related experiences from the health care setting. The Chinese informants showed strong belief patterns in traditional practices of feng shui, however, practiced these within the confines of their homes as these experiences were denied to them in the hospital setting. / Health Studies / M.A. (Nursing Science)