Xue Tao was one of the Tang Dynasty's best-known female poets. Her poems are beautiful and of her own style, but there have only been a few of studies on them. This study comprises nine close readings of her thirteen poems most of which can be defined as yongwu poems, as well as a conclusion which summarizes the main characteristics in these poems. The methodology of this research is based on the theory of New Criticism and combined with sinology. Every poem is studied as an independent entity, but its allusions and images are examined in the history of Chinese poetry. This study attempts to deepen the study of Xue Tao’s poetry and readers’ understanding of it.

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博士(社会学) / 甲第523号 / 143, 394, vp / Hitotsubashi University(一橋大学)

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published_or_final_version / Chinese / Doctoral / Doctor of Philosophy

本論文凡分六章，約十萬字． 首章敘研究動機及方法： （一）動機：中國詩歌史上：西崑體：佔有一定地位，西崑之為體，實得名於西崑酬 唱集，故要瞭解西崑體，則必須從西崑酬唱集入手：又歷來學者論詩每有唐宋詩之分 ，西崑體之時代，正是唐詩轉變成宋詩之關鍵，故研究西崑酬唱集，上可溯唐詩，下 可窺兩宋，如此唐宋詩涇渭當可分明． （二）方法：文學作品與時代環境關係密不可分，尤以中國文學為然，西崑酬唱集為 宋初民風裕泰之產物，其詩素以迷離閃爍見稱，於時代環境，作家各人際遇一無所知 ，則難明詩中意旨，故本文先歷史傳記考察入手，再從作品本身見其思想感情及藝術 成就．換言之，即採一種外緣，內在合一的綜合研究方法． 二章考察宋初詩壇創作狀況；分晚唐體，白體，西崑體三派，分別（一）考各派興起 之因，（二）考各派作家傳略（三）考各派作品得失，並從掃清五代浮弱詩風，確立 西崑體在宋初詩壇的地位． 三章敘西崑酬唱集編纂及重要傳本；蒐集現存西崑酬唱集重要傳集凡得七種，即明嘉 靖刊本，清周楨王圖煒合注本，四庫全書本，古城遺書本，粵雅堂叢書本，民國王仲 犖注本，鄭再時箋注本，其中清周楨，王圖煒合注本及民國鄭再時箋注本為新出資料 ，國內少見，於理解西崑詩意頗有幫助． 四章敘西崑酬唱集詩歌內容：採知人論世以及意逆志方法探討詩歌意旨，以見其非託 之空言，並修正前人評西崑內容空洞，缺乏真情感之錯誤． 五章敘西崑酬唱集詩歌形式：分別從章法，用典，對偶，詞藻，節奏諸方面來看西崑 詩特殊的創作技巧． 六章餘論：從西崑作家學李商隱師包蘊密緻特點修正前人以為但取其學李商隱麗詞之 說，並從矯五代詩風，開啟宋詩大道，肯定西崑詩人的文學史上地位．

本文以「從禮樂到生民:論中唐樂府的復興與新變」為題，試圖將中唐樂府放入當時思想、政治與文化的新格局中，探討其創作及觀念之特徵，並對盛、中唐之際的文學發展與中唐樂府的革新提出新的解釋。 / 已往之研究往往強調中唐樂府「刺時」的一面，而歸因於中唐的政治狀況。但本文認為，就題材來說，中唐樂府並非僅有「刺時」的內容，亦有大量的風俗描寫; 就原因而言，政治固然是因素之一，然絶非唯一因素。其背後還涉及詩學觀念的轉向與文人身份的變化。 / 本文指出，盛、中唐之際文人對於「風雅」或者「詩教」的觀念發生了變化。盛唐以前對「教化」的理解總與「禮樂」相伴，認為只要行禮樂便可以達到教化的目的，強調「禮樂」的作用自然凸顯《詩經》「上以風化下」的一端，而非「下以風刺上」的一面。至盛唐末期，這種觀念受到挑戰，文人對詩教的理解從頌讚的雅頌走向諷刺的國風，而最後刺時之文也獲得了正當性。中唐樂府的興盛與這種詩學觀念的轉變有著密切的關係。 / 本文認為，中唐文人的政治身分變化與中唐樂府的變化亦有密切關係。初盛唐文人少做地方官，至中唐，長期擔任地方官的文人比例大增。他們在觀念上調和「儒」、「吏」關係，更多地認同「循吏」的價值與傳統，使得地方官文人與漢良二千石的傳統銜接。他們以「循吏」的眼光在地方進行創作，為樂府的「觀風」職能提供良好的背景。 / 觀念的轉向、文人身份的變化，加之當時的政治狀況，造成了中唐樂府的興盛，也造就其獨特之特徵。本文對張籍、王建樂府在盛中唐樂府演變中的作用與地位提出了新的論述，認為張、王的樂府唱和，繼承、改造了盛唐李白和杜甫新、古題樂府的創作形式，體現了盛唐末年所開啟的「風雅」詮釋方式，而以興諷刺時作為樂府的主要內容，為其後的元、白樂府提供了借鏡。本文指出，中唐樂府雖然繼承了漢樂府「觀風」的傳統，但在題材內容上有所擴大。漢代，「樂府」作為中央官署，其「采詩」的主要目的是考察地方吏治，對於地方風土風俗則沒有太大興趣，但中唐樂府對此一題材卻有大量的書寫。「風俗」題材的興起與當代儒學關注點從「禮樂」轉向「生民」有關。「生民」既成為評判政治優劣的標準，「生民」的活動自然被納入創作的視野。論文認為，從文體角度說，中唐的樂府作者雖在主觀上排斥六朝傳統，但在樂府的命題以及表現方式上依然深受六朝的影響。 / 論文還考察了與新樂府創作相應的一套詩學論述，發現中唐詩人提出了所謂樂府「正聲」的觀念，以對抗初、盛唐樂府的觀念。不僅如此，中唐的樂府觀念還與「史官」、「諫官」的意識相互滲透，使得本為詩歌所獨有的「采風」觀念擴散到詩歌以外的文類，而本為樂府所關注的獨特題材也進入其他文體的書寫當中。 / This thesis focusing on Yuefuin the Mid-Tang dynasty,discusses its characteristicsin the new pattern of thought, politics and culture. The thesis tries to provide a new explanation for the literature development in the Mid-Tang. / Existing researches often emphasized the relation between yuefu and political reality. However, political reality was not the only theme reflected in yuefu, the description of customs was included. Politic was not the mere reason. Literati’s political identitywas changed and the existing tradition of "praise and criticize" from the Han dynasty was also transformed. / The thesis pointed out that the idea of "Fengya" or "poetic education" was changed from the High-Tang to the Mid-Tang dynasty. "Civilization", usually relating to "rites and music", was considered to be successful in the High-Tang dynasty. Therefore, literature was encouraged to praise the dynasty while criticism was ignored. This idea faced challenged from the end of the High-Tang dynasty, and the "poetic education" was lead to "criticize" instead of "praise". The prosperity of yuefu in the Mid-Tang dynasty was closely allied to the new idea. / Meanwhile, literati’s political identity changed. Most of them were local officials.Travelling within a wider area activated them to identify the "liangqiandan" tradition from the Han dynasty and to write in a "moral official’s" sight. / The change of idea, literati identity as well as political reality provided an environment for yuefu creation in the Mid-Tang dynasty. The thesis provides a new exposition for Zhang Ji and Wang Jian’s positions in this literature development. Zhang and Wang wrote poems in replies. They continued or reformed Li Bai and Du Fu’s yuefu works and represented the new idea of "Fengya" in their works, which provided experience for Yuen Zhen and Bai Juyi later. At the same time, the concept of "Guan Feng" was broadened. Han "Yuefu", as a central office, collected poems to look at local politics with no interest in local customs. However, yuefu in the Mid-Tang dynasty viewed customs as a mean subject of writing. The literati subjectively excluded the tradition of the Six dynasties, but were in fact influenced by this tradition. Besides, customs as a literary subject related to the transform of contemporary Confucianism. When literati viewed "people", not "ritesand music" as the basic of civilization in the political field, people’s activities became a literary theme with justification. / Finally, yuefu developed a standard for itself as poets concerned their works on the field. Poets raised "canon" of yuefu againstthe verse written in the Early and High-Tang dynasty. And the idea about yuefu penetrated with the sense of both historian and remonstrating officials when it came to mature. The idea of "folk song collection", coming down from yuefu was broadened and literary themes originally belonged to yuefu were written by other literary forms. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 呂家慧 = From rising "rites and music" to viewing "people": the research on yuefu poem in the Mid-Tang dynasty / Lu Chia Hui. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 251-256). / Abstracts also in English. / Lü Jiahui = From rising "rites and music" to viewing "people" : the research on yuefu poem in the Mid-Tang dynasty / Lu Chia Hui.

龍詠怡. / 論文(哲學碩士)--香港中文大學, 1998. / 參考文獻: leaves i-xv. / 中英文摘要. / Long Yongyi. / Chapter 1. --- 導言 --- p.1 / Chapter 2. --- 試論唐人小說之宗敎主題 --- p.8 / Chapter 3. --- 方法論 / Chapter 3.1 --- 宗敎啓悟理論 --- p.14 / Chapter 3.2 --- 宗敎啓悟與文學 --- p.22 / Chapter 4. --- 版本與作者 / Chapter 4.1 --- 版本源流 --- p.30 / Chapter 4.2 --- 現今學者所採納之版本 --- p.33 / Chapter 4.3 --- 作者及寫作問題 / Chapter 4.3.1 --- 作者問題 --- p.34 / Chapter 4.3.2 --- 寫作日期 --- p.38 / Chapter 5. --- 故事詮釋 / Chapter 5.1 --- 故事佈局 / Chapter 5.1.1 --- 時間設定 --- p.40 / Chapter 5.1.2 --- 地點設定 --- p.42 / Chapter 5.2 --- 故事人物 / Chapter 5.2.1 --- 呂翁 / Chapter 5.2.2 --- 身份 --- p.44 / Chapter 5.2.3 --- 啓悟導師之形像 --- p.47 / Chapter 5.2.4 --- 盧生 / Chapter 5.2.5 --- 受啓悟前之困及價値取向 --- p.51 / Chapter 5.2.6 --- 啓悟者之身份 --- p.56 / Chapter 5.3 --- 夢中世界 --- p.60 / Chapter 5.3.1 --- 夢中的啓悟試煉 --- p.63 / Chapter 5.3.2 --- 〈枕中記〉史實/小說 --- p.80 / Chapter 6. --- 總言 --- p.86 / 附錄 --- p.89 / 參考書目 --- p.i-xv

Lam Yee Man. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2006. / Includes bibliographical references (leaves 95-103). / Abstracts in English and Chinese. / Abstract --- p.ii / Introduction --- p.1 / Chapter Chapter one: --- The anthropocentrism/ androcentrism debate --- p.10 / Chapter Chapter two: --- Self/ nature relationships: Self Realization and the relational self --- p.37 / Chapter Chapter three: --- the self/ nature relation in Wang's object- oriented poems --- p.53 / Conclusion --- p.82 / Endnotes --- p.86 / Bibliography --- p.95

本論文旨在透過對《唐律疏議》的爬梳，以抽絲剝繭的方式，將其中的經學思維抽繹出來，以便說明傳統中國經學對律學實質性的影響。儒家學說自漢代以來，即成為中國文化的主流思想，儒家經典成為歷代學者關注的焦點，經學波瀾壯闊地發展，對中國文化的影響既深且鉅，從思想學術到現實生活等各個層面，都受到經學深刻的影響。在此種情形之下，中國傳統法律同樣也受到經學深遠的影響，透過經學以了解掌握中國傳統法律的深層結構，自然是一個相當值得研究的視角。 蓋從經學立場出發，考察經學與律學在歷史長河中，相摩相盪、互動牽引的實況，必然有助於完整呈現傳統律學的面貌，同時更拓展了經學研究的範圍，進而可以了解經學與律學在歷史的縱深發展脈絡裏的流變衍嬗。唐代，經學對律學的影響在中國傳統法律史上達到高峰，《唐律疏議》緊密地綰合經學與律學，具體地反映出經學對律學發展的深刻影響。雖然《唐律疏議》的研究成果豐碩，其中論及《唐律疏議》與「經學」關係密切者也不在少數，但或許是作者的研究重心不在於此，故而多半僅以提點若干重要面相為限，並未見有深入發掘經學對律學影響的企圖，因此迄今仍未見有以「經學」為視角研究探討《唐律疏議》的專著，本論文於是以《唐律疏議》為對象，進行「經學」與「律學」相關性的研究。 　　本論文分七章：第一章〈緒論〉，說明論文整個思考方向，包括：研究的問題意識、研究的對象與範圍、研究成果的回顧與反思、研究方法與進路。第二章〈經律交會的開端及其發展〉、第三章〈《唐律疏議》綰合經律的外緣考察〉，前者對經學與律學的關係做一縱向歷史性的探討與分析，後者則對《唐律疏議》綰合經學與律學的外緣背景加以考察，此兩章有助於我們後設反省《唐律疏議》中經學對律學的影響之所以達到高峰的原因。第四章〈《唐律疏議》的終極依據──「天」〉，「天」是中國經學思想的核心命題與理論基礎，《唐律疏議》的終極依據即是「天」，重視刑罰與天道相應相契的微妙連結，以求達到順天應時的理想境界。第五章〈《唐律疏議》的婚姻規範〉、第六章〈《唐律疏議》的親屬關係〉、第七章〈《唐律疏議》的君臣分際〉，則是本論文對於《唐律疏議》直接的分析與考察，分別按單元主題的論述方式，系統化架構出「婚姻」、「親屬」、「君臣」等主題，思考的進路由形而上向形而下具體地落實，考察《唐律疏議》與儒家經典一致之處，審視儒家經典對《唐律疏議》的影響。第八章〈結論〉，則是對本論文的研究成果簡要地加以說明。本研究將證實經學對律學有著極為深刻的影響。 / Confucianism has been a main stream since the Han Dynasty. Because of it, Confucian Classics has been deeply investigated and discussed by the following researchers. Confucian Classics has not only widely influenced on Chinese culture, but also affect on traditional Chinese law. Based on this premise, “Tang Ley Su Yi” which has been characterized as “the merging classics in jurisprudence”, is definitely worthy of our thorough research. The main focus of this thesis is to find out the thinking of the Classics in “Tang Ley Su Yi” and explain the virtual relationship of “the effect of classics on jurisprudence” in China. Although there are many existing studies investigated in “Tang Ley Su Yi”, few were focused on the perspective of classics. The viewpoint of “the effect of classics on jurisprudence” will be a unique approach in the academic community. If we evaluate the “the relationship between classics and jurisprudence” from the perspective of ancient code, we can trace back the historical development of Classics and jurisprudence and establish a complete content of Chinese academic history. Therefore, this thesis will focus on “the effect of classics on jurisprudence” from the perspective of Classics in “Tang Ley Su Yi”. To perform detailed discussion of the coordination of classics and jurisprudence in “Tang Ley Su Yi”, the scheme of this thesis is constructed with seven chapters as follows: Chapter 1 Introduction, Chapter 2 The beginning and development of the Coordination of Classics and Jurisprudence, Chapter 3 The outer investigation of the interaction between classics and jurisprudence, Chapter 4 The ultimate basis of “Tang Ley Su Yi”- “Heaven”, Chapter 5 The marriage law of “Tang Ley Su Yi”, Chapter 6 The kinship of “Tang Ley Su Yi”, Chapter 7 The ruler and subject of “Tang Ley Su Yi”, and Chapter 8 Conclusions, where I will summarize the finding of this thesis. Finally, I will provide a unique and complete description of the effect of classics on jurisprudence in “Tang Ley Su Yi”.