稿本 / 論文(哲學碩士)--香港中文大學中國語言及文學學部,1994. / 參考文獻: leaves 74-77 / 林偉業. / 提要 --- p.ii / Chapter 第一章 --- 導言 --- p.1 / Chapter 第一節 --- 王夫之著述及論詩材料 --- p.1 / Chapter 第二節 --- 王夫之詩論的主題及本文方向 --- p.3 / Chapter 第三節 --- 詩學：本文的硏究方法 --- p.9 / Chapter 第二章 --- 互爲主體性與儒家美學的建構 --- p.15 / Chapter 第一節 --- 前言 --- p.15 / Chapter 第二節 --- 儒家關於主體的理論視域 --- p.16 / Chapter 第三節 --- 王夫之哲學與互爲主體性的確立 --- p.20 / Chapter 第四節 --- 藝術：「互爲主體的主體性」的呈現 --- p.33 / Chapter 第三章 --- 章、意、情：閱讀詩學的建構 --- p.46 / Chapter 第一節 --- 前言 --- p.46 / Chapter 第二節 --- 作爲閱讀活動結構的兩大原則 --- p.48 / Chapter 第三節 --- 從理到勢：篇章的閱讀結構 --- p.51 / Chapter 第四節 --- 情意的篇章：理解與想像的辯証 --- p.58 / Chapter 第四章 --- 結語 --- p.68 / 主要參考書目 --- p.74

黃錦暉 = Cultural integration : a study of Wang Zhixin's idea on the indigenization of christianity / Wong John Kam-fai. / 論文 (哲學碩士)--香港中文大學, 1999. / 參考文獻 (leaves 133-150). / 附英文摘要. / Huang Jinhui = Cultural integration : a study of Wang Zhixin's idea on the indigenization of christianity / Wong John Kam-fai. / Lun wen (zhe xue shuo shi) -- Xianggang Zhong wen da xue, 1999. / Can kao wen xian (leaves 133-150). / Fu Ying wen zhai yao. / Abstract --- p.i~ii / 撮要 --- p.iii~iv / 序言 --- p.v~vii / 目錄 --- p.viii~x / Chapter 第一章 --- 緒論 --- p.1-5 / Chapter 第一節 --- 目的與意義 --- p.1 / Chapter 第二節 --- 選取課題及研究人物 --- p.1-2 / Chapter 第三節 --- 方法論及資料取材 --- p.3-4 / Chapter 第四節 --- 名詞定義 --- p.5 / Chapter 第二章 --- 近二十年來本色化研究及民國時期本色化運動的 評述 --- p.6-22 / Chapter 第一節 --- 基督化本色化的必要性和本色化概念的愆變 --- p.7-10 / Chapter 第二節 --- 非基運動與本色化運動的關係 / Chapter 第三節 --- 本色化的模式及其他研究成果 --- p.13-19 / Chapter 第四節 --- 未來的展望 --- p.19-22 / Chapter 第三章 --- 王治心的生平 --- p.23-38 / Chapter 第一節 --- 由儒入耶初露頭角 --- p.23´ؤ25 / Chapter 第二節 --- 耶儒並重文壇精兵 --- p.25-31 / Chapter 第三節 --- 重拾教鞭誨人不倦 --- p.31-33 / Chapter 第四節 --- 政治風雲退而不休 --- p.33-37 / Chapter 第四章 --- 王治心的中國文化觀 --- p.38-60 / Chapter 第一節 --- 五四新文化運動時期知識份子對中國文化的看法 --- p.39-42 / Chapter 第二節 --- 中國人的倫理觀 --- p.43-45 / Chapter 第三節 --- 中國人的民族性 --- p.45-47 / Chapter 第四節 --- 中國的學術思想 --- p.47-52 / Chapter 第五節 --- 中國人的宗教觀 --- p.52-57 / Chapter 第六節 --- 小結 --- p.57-60 / Chapter 第五章 --- 王治心對基督教的理解 --- p.61-83 / Chapter 第一節 --- 王治心的上帝觀 --- p.62-65 / Chapter 第二節 --- 二十年代中國信徒對上帝的理解 --- p.65-69 / Chapter 第三節 --- 王治心的耶穌觀--革命的耶穌 --- p.70-75 / Chapter 第四節 --- 王治心的天國觀、救贖觀及愛觀 --- p.76-78 / Chapter 第五節 --- 破除一般人對基督教的誤解 --- p.79-81 / Chapter 第六節 --- 小結 --- p.82-83 / Chapter 第六章 --- 王治心的本色化思想--文化調和 --- p.84-101 / Chapter 第一節 --- 本色真義 --- p.84-85 / Chapter 第二節 --- 王治心本色化思想--文化調和的前設 --- p.86-90 / Chapter 第三節 --- 王治心的本色化思想--文化調和的進路 --- p.90-99 / Chapter 第四節 --- 小結 --- p.99-101 / Chapter 第七章 --- 王治心對創造本色教會的建議 --- p.102-122 / Chapter 第一節 --- 禮儀形式 --- p.102-106 / Chapter 第二節 --- 訂定節期 --- p.107-110 / Chapter 第三節 --- 教會組織 --- p.110-112 / Chapter 第四節 --- 人材培育 --- p.112-116 / Chapter 第五節 --- 宣傳工夫 --- p.116-120 / Chapter 第六節 --- 小結 --- p.120-122 / Chapter 第八章 --- 結論 --- p.123-126 / 附錄一王治心作品篇 --- p.127-132 / 參考書目 --- p.133-150

Student Number : 0316775W - MSc research report - Faculty of Science / This qualitative research project investigated the ideas of a small group of learners in the first year physics course at the University of the Witwatersrand in the area of atmospheric (air) pressure. These ideas constitute the prior knowledge with which these learners enter physics education at tertiary level. Clinical interviews were conducted with an initial sample of three (3) respondents, and the main study consisted of seven (7) first-year physics students. Data obtained during the course of the interviews was audio-taped and transcribed, and from an analysis of the transcripts a picture was obtained of the content of the knowledge held, and of the epistemological and ontological views that respondents entertained. What renders this work important is the argument that teachers are unable to assist the learning process without engaging actively with what their learners already know and believe. The first step in setting up learning experiences which can assist learners to become fluent in the construction of sound scientific explanations for phenomena and to become competent at weighing evidence is to determine the state of learners’ prior knowledge. The findings of this limited case study may be summed up as follows: There is very little indication, in the sample investigated in this study, that any meaningful learning has occurred in the areas of pressure, atmospheric pressure and the kinetic theory. These concepts have little or no explanatory power for learners in attempting to account for natural phenomena and technological applications in which atmospheric pressure is at work.

No description available.

This thesis reconstructs John Rawl's Original Position in order to show that within a liberal democratic culture, the institution of punishment ought to conform to the Moral Education Theory of Punishment, put forth by Jean Hampton. According to Hampton, punishment should facilitate a medium where the state educates the criminal on the moral implications of her wrongdoing. I argue that citizens would select the Moral Education Theory of Punishment in the Original Position, since it offers the best opportunity to redress two calamities related to the criminal's wrongdoing---namely, that it threatens the moral status of the victim, and that it results from the wrongdoer's deficient moral sensibility. Upon consideration, the representatives in the Original Position recognize that redressing either of the two calamities necessitates redressing the other; thus, both objectives reinforce one another. Consequently, the representatives would unanimously select the principles of punishment manifest in the Moral Education Theory.

Reason is an important focus-word in ‘ Abduh’s worldview and has a great influence' on his theological system and news. Because of his position of ascribing' great powers to reason and limited- functions to revelation, his system and views are in glaring contradiction with those of the Ash'ariyah who have a distrust in the power of reason and great reliance on revelation. His system and views, on the other hand, greatly resemble those of the Mu’tazilah who have been wel1-known for their high appreciation of the power- of reason and little reliance on revelation. With those of the maturidiyah in both their Samarqandi and Bukhara branches, who adopt an intermediate position pertaining to the power of reason and the function of revelation, Abduh' s theological system and views have many disagreements. Contrary to the prevalent opinion Abduh is neither an Ash’arI, nor a maturidi, nor an eclectic. He is rather a Mu' tazili.

No description available.

The purpose of this thesis is to engage in an objective study of the influence of the United States on Martis thought during his lengthy stay in that country, enumerating the different social problems that led him to change his preconceived notions of the country before his arrival, and how this influence strengthened his attitude after leaving prison. / An attempt will also be made to explain why his determination to struggle for the liberation of Cuba acquired continental dimensions, when he became the spokesman for what he called "the greater fatherland", after having anxiously observed the danger hovering over Latin America due to the growth of United States imperialism that threatened neighbouring countries. The thesis will utilize Jose Martis chronicles and articles which will be used for illustrative purposes. These will not imply any prejudice or bias. / In order to understand Jose Martis attitude towards the United States, it will be necessary to study Martis concept of "Our America". For this purpose, the essential ideas in Martis messages will be analysed, establishing a parallel between Martis action and his thought.

Reason is an important focus-word in Abduh's world view and has a great influence on his theologioal system and views.

This thesis constitutes a comparative study on the political thought, more specifically the idea of statehood, of two contemporary scholars of Islam from Pakistan and Indonesia. The two scholars under discussion are Abul A'la Mawdudi and Mohammad Natsir who propose fundamentalist and modernist approaches respectively. In spite of their differences, they hold similar viewpoint on the inseparability of politics and religion. In other words, they reject that religious and state matters are sharply separated. They believe that the state is an important means to guarantee that Islamic law is operative in society. Both Mawdudi and Natsir share views on divine sovereignty, the form of state, the shari'a as the source of state law, the principle of shura, and the title of the head of state. However, they disagree on the form of state, nationalism, the political party system, and the definition of citizenship. / This study concludes by showing that though they differ on many details of an Islamic state, in general principles they share more similarities than differences. In their differences, Mawdudi's views can be described as idealistic, rigid, and uncompromising, whereas Natsir's views are more realistic, flexible, and compromising. However, neither of them present comprehensive or detailed concepts of an Islamic state, which are fully applicable to their respective countries or to other parts of the Muslim world.