關秀瓊. / 書名原作: 從「人的自覺」看魏晉文論與儒、道 ... / 據手稿本影印. / Thesis (M.A.)--香港中文大學. / Shu ming yuan zuo: Cong "Ren de zi jue" kan Wei Jin wen lun yu ru, dao ... / Ju shou gao ben ying yin. / Includes bibliographical references (leaves 459-473). / Guan Xiuqiong. / Thesis (M.A.)--Xianggang Zhong wen da xue. / 上篇 --- p.1 / 緒言 / Chapter 第一章 --- 人的自覺 --- p.13 / Chapter 第一節 --- 「人的自覺」一詞及研究角度之，學術背景 --- p.13 / Chapter 第二節 --- 魏晉「人的自覺」與文論關係之研究背景 --- p.28 / Chapter 第三節 --- 本論文在前人討論下仍可發揮之處 --- p.42 / 注釋 --- p.50 / Chapter 第二章 --- 兩漢文論與儒，道思想之關係 --- p.57 / Chapter 第一節 --- 兩漢經學及天人觀念 --- p.63 / Chapter 第二節 --- 狹義下的兩漢文學現象 --- p.78 / Chapter 第三節 --- 從對創作主體的認識，論兩漢文論與儒，道思想之關係 --- p.87 / Chapter 第四節 --- 總結 --- p.116 / 注釋 --- p.121 / Chapter 第三章 --- 「人的自覺」下的魏晉文論與儒，道思想的關係 --- p.131 / Chapter 第一節 --- 魏晉玄學下的天人新義 --- p.134 / Chapter 第二節 --- 魏晉文學現象 --- p.156 / Chapter 第三節 --- 「人的自覺」精神下的魏晉文論 --- p.167 / Chapter 第四節 --- 「人的自覺」下的魏晉文論與儒，道思想之關係 --- p.185 / Chapter 第五節 --- 總結 --- p.198 / 注釋 --- p.202 / 下篇 / Chapter 第四章 --- 曹丕「文氣說」 --- p.219 / Chapter 第一節 --- 從「人的自覺」檢視以漢末才性義釋「文氣說」之局限 --- p.222 / Chapter 第二節 --- 氣之「性」「情」義 --- p.240 / Chapter 第三節 --- 從「氣」之「性」，「情」義釋文氣說與儒，道家文藝觀之關係 --- p.256 / Chapter 第四節 --- 總結 --- p.267 / 注釋 --- p.273 / Chapter 第五章 --- 陸機「文賦」 --- p.286 / Chapter 第一節 --- 玄學新思維方式下的「言」「意」內涵 --- p.189 / Chapter 第二節 --- 新「言」，「意」觀念下的審美態度 --- p.308 / Chapter 第三節 --- 新「言」，「意」觀念在文論上的開展 --- p.327 / Chapter 第四節 --- 從「文賦」對創作運「意」的剖析，論其與儒，道思想之關係 --- p.344 / Chapter 第五節 --- 總結 --- p.357 / 注釋 --- p.359 / Chapter 第六章 --- 葛洪「抱朴子」 --- p.373 / Chapter 第一節 --- 「抱朴子」思想旨趣與「人」的再思考 --- p.376 / Chapter 第二節 --- 「抱朴子」思想旨趣在美學上的折射 --- p.391 / Chapter 第三節 --- 「抱朴子」的文論與儒，道思想之關係 --- p.403 / Chapter 第四節 --- 總結 --- p.431 / 注釋 --- p.437 / Chapter 第七章 --- 上，下篇總結 --- p.452 / 參考書目 --- p.459

Tsui Oi Wa Cimberly. / "Architecture Department, Chinese University of Hong Kong, Master of Architecture Programme 1996-97, design report." / Includes bibliographical references. / Chapter A. --- Synopsis --- p.A1 / Chapter B. --- Project analysis / Chapter 1. --- Program analysis --- p.B1.1-1.6 / Chapter 2. --- Site analysis --- p.B2.1-2.3 / Chapter 3. --- Subject analysis --- p.B3.1-3.15 / Chapter C. --- Process / Chapter 1. --- Stage I --- p.C1-3 / Chapter 2. --- Stage II --- p.C4-11 / Chapter 3. --- Stage III --- p.C12-17 / Chapter 4. --- Stage IV --- p.C18 / Chapter D. --- Final project / Chapter 1. --- Concept --- p.D1 / Chapter 2. --- Site planning --- p.D2 / Chapter 3. --- Building planning --- p.D3 / Chapter 4. --- Building design --- p.D4-7 / Chapter E. --- Appendix / Chapter 1. --- Program report / Chapter 2. --- Bibilography

鄒海寧. / "2008年9月". / "2008 nian 9 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (leaves 103-115). / Abstracts in Chinese and English. / Zou Haining. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 陸修靜相關硏究 --- p.1 / Chapter 第二節 --- 過往硏究的問題 --- p.6 / Chapter 第三節 --- 硏究對象與範圍 --- p.9 / Chapter 第二章 --- 陸修靜生平及著作 --- p.11 / Chapter 第一節 --- 陸修靜生平(406-477年） --- p.12 / Chapter 第二節 --- 陸修靜的著作 --- p.29 / Chapter 第三章 --- 《陸先生道門科略》 之背景及釋題 --- p.36 / Chapter 第一節 --- 《陸先生道門科略》的寫作背景 --- p.36 / Chapter 第二節 --- 《陸先生道門科略》結構分析 --- p.39 / Chapter 第四章 --- 《陸先生道門科略》 主題分析一：清約 --- p.45 / Chapter 第一節 --- 清約的來源 --- p.45 / Chapter 第二節 --- 「神不飲食，師不受錢」 --- p.49 / Chapter 第五章 --- 《陸先生道門科略》主題分析二 ：三會日與靖室 --- p.54 / Chapter 第一節 --- 三會日與蔚會 --- p.54 / Chapter 第二節 --- 道籍與齎信 --- p.63 / Chapter 第三節 --- 靖室 --- p.69 / Chapter 第六章 --- 《陸先生道門科略》 主題分析三:授籙與設治 --- p.76 / Chapter 第一節 --- 授籙與科戒 --- p.76 / Chapter 第二節 --- 設治與署職 --- p.84 / Chapter 第七章 --- 結語 --- p.94 / Chapter 第一節 --- 「三洞弟子」 --- p.94 / Chapter 第二節 --- 早期靈寶經的影響 --- p.97 / Chapter 第三節 --- 天師道的傳統 --- p.100 / 參考書目 --- p.103

Notre étude aborde les relations entre la culture traditionnelle chinoise portée par le confucianisme, le bouddhisme, le taoïsme, et les trois piliers du développement durable que sont le social, l’économie et l’environnement. La culture traditionnelle chinoise s’attache principalement à l'harmonie dans les relations interpersonnelles,dans les relations entre l’homme et la nature. Le développement durable cherche à créer pour le futur un état d’harmonie entre les êtres humains et entre l’homme et la nature. Notre question est la suivante : la culture traditionnelle chinoise ne pourrait elle pas apporter sa contribution au développement durable dans sa façon de communiquer au monde ? Les fondements de la culture traditionnelle chinoise définissent l’harmonie à partir de règles de vie : le confucianisme favorise la communication interpersonnelle, la relation entre l’homme et le social ; le taoïsme met l’accent sur la communication entre la nature et l’homme ; le bouddhisme quant à lui privilégie la communication entre l’esprit et le corps de l’homme. Nous tenterons de montrer à partir d’analyses de discours scientifiques, politiques et d’une enquête en Chine et en France, qu’une meilleure compréhension pour l’occident de la culture chinoise pourrait apporter une contribution significative au projet du développement durable. La réconciliation entre la tradition et la modernité, la combinaison des cultures occidentales et orientales sont les axes majeurs de ce projet. / Our study talks about the traditional chinese culture supported by Confucianism,buddhism,and Taoism as well as by the 3 pillars of social,economic and environmental sustainable development. The traditional chinese culture, puts an emphasis on harmonious human relations and the relations between humans and nature. Sustainable development tries to create an harmonious state between the people and the people and nature.The reconciliation between tradition and modernization ,the combination of oriental and western cultures are the axises of our study .

This essay is about the religious change that Jing-cult underwent 600-1500 A.D. It is a historical-critical essay based on literature studies, using Håkan Rydving’s theory of religious change. In chronological order, it will go through the religious change from ancient Japan to the late Muromachi-period when Shinto was created. It describes the early temple- cult, buddhism's mission to Japan and how the Jingikan was created. Further, it addresses the changes that occurred with the immigration from Korea and the consequences involved in the creation of the great temple-shrine complex in which Shinto and buddhism fused. Finally, it tells how the theological thinking of Japanese buddhism and the Jingi-cult changed and created Shinto. The essay has the main focus on the Kami-tradition, the shrine-tradition and the study of Shinto. The essay discusses the changes that occurred in the end and draw conclusions about why they occurred. The conclusion reached is that buddhism has had a great influence and changed the Jingi-cult most. In history there has come about akultration between buddhism and the Jingi-cult that eventually resulted in the creation of Shinto.

In this fieldwork study of the 1975 Kam Tin jiao, Chapter 1 discusses the setting, showing the social system of Kam Tin, analysed in terms of genealogical and community aspects. The discussion of the genealogical aspects shows that Kam Tin does not conform to the standard model of the "lineage". The occupational structure of one of the Kam Tin villages is discussed, as well as the population of the local area. Finally, a brief introduction to the jiao, in Kam Tin a decennial ritual, is provided, showing the genealogical and community based aspects of its organisation and performance. Chapter 2 treats the history and mythology of the Kam Tin jiao, explaining the circumstances of the early Qing history which led to its foundation. Chapter 3 examines the organisation of the jiao in terms of committee membership, funding, and the ritual timetable. Chapter 4 discusses the background and organisation of the ritual practitioners. These are the Ritual Leaders (chosen through a block throwing competition in the temple associated with the jiao) and the Taoist priests. Chapter 5 discusses the preparatory rituals of the jiao, including the two rites of Memorial presentation. The relationship between the preparatory rituals and the main rites of the jiao is delineated. Chapter 6 discusses the arrangement of the ritual area before the jiao's major rites. Chapter 7 continues with a chronological description and analysis of the main rites of the jiao. Chapter 8 discusses the jiao rites taking place after the period of abstention from certain kinds of foods and sexual relations. This chapter discusses the rationale for the collection and return of divinities from specific sites during the course of the jiao. Chapter 9 concludes the discussion by analysing the Kam Tin jiao both comparatively and on its own terms. The jiao is shown to be a worship of deities and an act of salvation and/or placation for hungry ghosts, aimed at securing well-being and fortune for the community. On another level of analysis, however, the rites in Kam Tin are a re-ordering of an imperfect society.

Thesis (D. Min.)--Temple Baptist Seminary, Chattanooga, Tenn., 1994. / Abstract. Includes bibliographical references (leaves 369-388).

Thesis (M.A.)--University of Hong Kong, 1993.

Thesis (D. Min.)--Dallas Theological Seminary, 1999. / Includes abstract. Includes bibliographical references (leaves 358-366).

Thesis (M.A.)--University of Hong Kong, 1993. / Also available in print.