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胡健斌. / "2003年4月" / 論文 (神道學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 60-71) / 附中英文摘要. / "2003 nian 4 yue" / Hu Jianbin. / Lun wen (shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 60-71) / Fu Zhong Ying wen zhai yao. / Chapter I. --- 擇要 --- p.i-ii / Chapter II. --- 鳴謝 --- p.iii / Chapter III. --- 目錄表 / 緒言 --- p.1-6 / Chapter 甲、 --- 敬拜上帝之道 --- p.7-37 / Chapter 第一章. --- 因時制宜，改變模式 / Chapter (1) --- 忠孝傳統的改良 --- p.8-17 / Chapter (2) --- 拆毀偶像的熱誠 --- p.17-20 / Chapter (3) --- 小結 --- p.20 / Chapter 第二章. --- 揉合傳統，熟悉背景 / Chapter (1) --- 崇拜禮儀的執行 --- p.21-29 / Chapter (2) --- 凡事祈求的追尋 --- p.29-31 / Chapter (3) --- 小結 --- p.31 / Chapter 第三章. --- 具體操練，容易掌握 / Chapter (1) --- 軍紀的見證 --- p.32-34 / Chapter (2) --- 生活的指引 --- p.34-35 / Chapter (3) --- 生活化的禱告 --- p.36 / Chapter (4) --- 小結 --- p.36-37 / Chapter 乙、 --- 偏離上帝之道 --- p.38-49 / Chapter 第四章. --- 民間宗教化 / Chapter (1) --- 方言和預言 --- p.40-43 / Chapter (2) --- 權能佈道與醫治 --- p.43-44 / Chapter (3) --- 小結 --- p.44-45 / Chapter 第五章. --- 真道易扭曲 / Chapter (4) --- 妖的本質 --- p.46-47 / Chapter (5) --- 退妖使命 --- p.47-48 / Chapter (6) --- 小結 --- p.48-49 / 結論 --- p.50-54 / 附錄 --- p.55-59 / 參考書目 --- p.60-71

Abstract not available

 In 2011, many countries experienced great travail in the process of constituting a new order. Of different religious backgrounds, these countries have been seeking to establish a constitutional order to assure greater liberty and higher estimation of human rights. However, the idea of constitutionalism is a legal concept that has its origins in Christianity. For states of non-Christian backgrounds to embrace constitutionalism, more than simple transplantation is needed. This research looks at the Christian legal tradition that incubated the idea of constitutionalism. It aims to provide a timely reference for the non-Christian countries to communicate with their local legal traditions when constructing the constitutional order during this current period of political change. The research demonstrates an incubation process in which Christianity has played a major part in generating constitutionalism. It traces the constitutional thinking of St. Augustine, Thomas Aquinas, Richard Hooker and John Locke, and presents how their legal thoughts were intertwined together with the Christian faith. The research shows the interlocking relationships among the four thinkers, with each of them establishing their constitutional ideas on those of the one before him. St. Augustine formed the embryo of the process. He introduced the idea of two cities, which established a concept of higher justice above all human authorities. He also redefined the concept of people in order to explain the relations among God, people and the state. Thomas Aquinas applied the higher justice concept to medieval order and developed a mixed constitutional polity supported by bible verses. He defined law with rationality, which is God’s command. Richard Hooker amended Aquinas’ general theory of law and grounded the popular sovereignty on reasonable men exercising their consent. John Locke finally rendered the sovereignty to independent individuals; thence, individual human rights must be guarded against any interventions from public authority. The protection of individuals is the paramount value that identifies constitutionalism. Therefore, the author argues that Christianity is one of the major dimensions that enabled the birth of constitutionalism. / published_or_final_version / Law / Master / Master of Philosophy

This Dissertation explores the Buddhist and the Wittgensteinian approaches towards language and shows their confluences. The Introductory Chapter exposes the State of Art of Buddhist-Wittgenstein comparative studies in the scope of East-West cross-cultural studies. Chapter Two presents the arguments against predicaments of self and the private language of sensations in Buddhism and Wittgenstein. The idea that the language is connected with mind activity and social conventions or agreements is also recurrent in Buddhism. From this premise it deduces that language does not only names things and intervenes in the reproduction of the self-identification and the assumption of ontological self. In Buddhism the assumption of grammar self leads to the assumption of ontological self (or grammar acquisition of self). Rejecting the ontologization of the grammar self, Buddhism and Wittgenstein argue against solipsism, nominalism and private language-sensations arguments. Chapter Three is devoted to the Buddhist and Wittgenstein approaches the inexpressibility of the Mystical. It compares how both philosophies analyse the free will, the suffering and happiness. Finally, Chapter Four compares the Buddha`s parable “leaving the raft behind” and the Wittgenstein aphorism “throw away the ladder”. It can be observed affinities between the Nāgārjuna possitionlessness (the relinquishing of all views), the Zen meditation, and the Wittgenstein’s idea of philosophy as elucidation and therapy. The last two sections explain the use of language in Mindfulness and Vajrayana yoga from the perspective of the Wittgensteinian theory of language-games. / published_or_final_version / Buddhist Studies / Master / Master of Buddhist Studies

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In Num. 21: 4-9, after complaining against God, the Israelites were punished with a plague of venomous serpents. Following their apology, God commanded Moses to fashion a bronze serpent and mount it on a standard; the bitten were to look at it to recover. The use of the serpent form is striking, as it seems to boldly negate the fundamental Torah law, which prohibits the use of any images or statues. To gain better insight into the narrative, the first section of this work explores a possible context for it, based on archaeological findings. The second section focuses on the two prominent Egyptian elements contained in the narrative, the serpent and the standard, whose local symbolism is evaluated. The third section explores whether there are ancient Near Eastern parallels for the healing serpent. The narrative, in the fourth section, is examined according to its inner-Biblical interpretation. As the episode is the last of the ten wilderness complaint sequences, each is analyzed for a comprehensive understanding of Num. 21: 4-9; what elements, if any, are unique to it, and might have contributed the narrative's use of this peculiar remedy?

The term 'gender' has been defined as an evolutionary, fluid construct; gendered realities are thus open to the vicissitudes of circumstance and time, emerging and developing with the shifting needs of the community within which they unfold. An analysis of gender construction is thus a useful mechanism to interpret the historical process on the whole. This theoretical position forms the framework for a reinterpretation of the Sikh community in the colonial context. The Sikh tradition itself has been part of an evolutionary process. From a primary focus on interior religiosity upon its inception, Sikhism developed into an increasingly militaristic order with highly prescribed exterior symbols and rituals. Accompanying this shift was a 'theology of difference', giving religious, symbolic and ritual sanctioning to a specific gender hierarchy. With a primary focus on male Sikh identity, female religious identity was relegated to a secondary position. Under-girding the annexation of Punjab into the British Empire were Victorian notions of the 'manly Christian', Christianized imperialism and chivalry, alongside rigid female ideals such as the 'helpmate'. The Sikhs came to be highly favoured by their imperial masters for their monotheistic ideals and what was perceived as their 'manly' and militaristic character. This hyper-masculine, militaristic construct, already enshrined within Sikh history through the creation of the Khalsa in 1699 received renewed emphasis by the British administration. The Singh Sabha reform movement initiated in the late-nineteenth century ingeniously accommodated selected aspects of the Victorian worldview into their reform agenda, particularly with regard to gender constructs. Leaders of the Singh Sabha began to actively safeguard Sikh interests in a political milieu increasingly defined by communal rivalry. A Sikh renaissance was born, bringing about a successful focus on linguistic concerns of the Sikhs, education, literature and a highly selective interpretive process of Sikh history and religion. Gender politics were pivotal to virtually all aspects of this endeavour. Novel interpretations and in certain instances 'inventions' of distinct female ritual traditions and symbolism alongside female educational initiatives fostering the 'ideal' Sikh woman were central to the objectives of the Singh Sabha reform movement.

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In the last decade, the theory of shared leadership has received considerable attention. This theory shifts the primary focal point of leadership discussions from vertical to lateral forms of influence. Moreover, it has been recognized that the shared leadership environment requires a unique understanding of identity. Working in teams that allow for lateral forms of influence requires that members have both a bounded and open understanding of identity. This research examines the association between trinitarian thinking and the understanding of personal identity in the context of positions of lateral influence. In particular the doctrines of the image of God, union with Christ, and covenant are examined from a trinitarian perspective. Because the doctrine of Trinity emphasizes that the one God eternally exists as three persons, trinitarian thinking requires that both universals and particulars be held together in an equiprimal relationship. Each of these doctrines is examined in order to highlight the significance of this equiprimal relationship in understanding personal identity. In the concluding chapters of this research, a model of leadership is proposed that values both the bounded and open aspects of personal identity. This model encourages the development of ethical lateral influence through love, dialogue, and a covenantal understanding of authority. These three aspects of ethical lateral influence are then applied to the workgroup setting through the development of a particular organizational culture. In order for a culture that values love, dialogue, and covenantal relationships to develop, organizations must build observable patterns of teamwork, diversification, and coaching.