Ziel dieser Arbeit ist zunächst die Entwicklung einer Vergleichsgrundlage, auf Basis derer Algorithmen zur Berechnung der Zustandsdichte verglichen werden können. Darauf aufbauend wird ein bestehendes übergangsmatrixbasiertes Verfahren für das großkanonisch Ensemble um ein neues Auswerteverfahren erweitert. Dazu werden numerische Untersuchungen verschiedener Monte-Carlo-Algorithmen zur Berechnung der Zustandsdichte durchgeführt. Das Hauptaugenmerk liegt dabei auf Verfahren, die auf Übergangsmatrizen basieren, sowie auf dem Verfahren von Wang und Landau. Im ersten Teil der Forschungsarbeit wird ein umfassender Überblick über Monte-Carlo-Methoden und Auswerteverfahren zur Bestimmung der Zustandsdichte sowie über verwandte Verfahren gegeben. Außerdem werden verschiedene Methoden zur Berechnung der Zustandsdichte aus Übergangsmatrizen vorgestellt und diskutiert. Im zweiten Teil der Arbeit wird eine neue Vergleichsgrundlage für Algorithmen zur Bestimmung der Zustandsdichte erarbeitet. Dazu wird ein neues Modellsystem entwickelt, an dem verschiedene Parameter frei gewählt werden können und für das die exakte Zustandsdichte sowie die exakte Übergangsmatrix bekannt sind. Anschließend werden zwei weitere Systeme diskutiert für welche zumindest die exakte Zustandsdichte bekannt ist: das Ising Modell und das Lennard-Jones System. Der dritte Teil der Arbeit beschäftigt sich mit numerischen Untersuchungen an einer Auswahl der vorgestellten Verfahren. Auf Basis der entwickelten Vergleichsgrundlage wird der Einfluss verschiedener Parameter auf die Qualität der berechneten Zustandsdichte quantitativ bestimmt. Es wird gezeigt, dass Übergangsmatrizen in Simulationen mit Wang-Landau-Verfahren eine wesentlich bessere Zustandsdichte liefern als das Verfahren selbst. Anschließend werden die gewonnenen Erkenntnisse genutzt um ein neues Verfahren zu entwickeln mit welchem die Zustandsdichte mittels Minimierung der Abweichungen des detaillierten Gleichgewichts aus großen, dünnbesetzten Übergangsmatrizen gewonnen werden kann. Im Anschluss wird ein Lennard-Jones-System im großkanonischen Ensemble untersucht. Es wird gezeigt, dass durch das neue Verfahren Zustandsdichte und Dampfdruckkurve bestimmt werden können, welche qualitativ mit Referenzdaten übereinstimmen.

本論文寫作之問題意識，乃基於對儒學在現代社會角色定位與未來走向之反思。在當代，儒學雖逐漸建立作為學術理論的地位，同時也與一般民眾思想、生活漸行漸遠，這種與傳統儒學化成理想有落差的情況，對在現代仍認同儒學或以儒家自許者，成為一個不得不面對的真實問題。從逆覺體證到理一分殊新釋之理論演變，正在尋求其因應之道。此現代新儒學之內部理論發展，內容是走向日用常行化與廣義道德實踐之建立，理一分殊作為方法架構，亦具有應用在種種不同觀點的普遍意義。 首先，就理一分殊新釋而言，一切文化創造活動都屬分殊，只能「通於」、而不能「同於」理一。良知坎陷的範圍也應擴及逆覺體證的行為實踐領域。包括道德行為在內的一切人類活動，都已是理一在某個時空之具體落實，具有侷限而不再等同於無限，但雖不可等同於無限，卻又通於無限。一切人文活動都可通於理一，但因「通」的型態不同，故定位也各異。逆覺體證是「逆」或「返」於理一之「通」，重點在契接、體悟理一；其他人文活動是「順」或「發」自理一之「通」，重點在承繼或順應理一之動用，成就現實生活中的各種價值創造。既然都是「通」於而非「同」於理一，就不必強分高下而可同時並重。儒家作為成德之學的道德實踐概念內涵，就不僅限於由逆覺所體證而發之於道德行為之狹義的道德實踐，而可涵蓋一切正面價值創造活動，成為一種廣義的道德實踐。 這種廣義的道德實踐，是具有基本道德操守而同時以仁心與生生之精神為終極託付的人生態度，凡認同此態度而不斷從事正面價值創造者，不論是學者、藝術家、科學家等任何職業與身分，都是現代意義下的儒者。從事儒家思想研究工作而又同時具有以上生活態度的現代新儒學，即取得在儒學架構下的正當性與必要性。儒家的理想仍然嚮往與追求聖賢境界，卻不再是作為儒者的唯一條件，這是使逆覺體證由聖賢工夫走向日用常行化的轉向。 就廣義道德實踐的立場，內聖是指以仁心與生生精神為終極託付，外王雖主要指涉政治領域，亦可延伸至以仁心與生生為前提，而從事商業、學術、藝術等活動。這種廣義道德實踐的另一個理論效應，則是基於良知與見聞的辯證關係，以及朱子對人之有限性的警覺，將朱子與象山的先後天修養工夫同時並重，而統合於陽明的良知教之下。廣義的道德實踐是以生生之仁為出發點，有關此普遍人性之內涵，牟宗三先生指出是一種心性情合一之普遍道德主體，並以由本心自定自發律則而具現於行為之動態過程，亦即「實踐上的印證」，說明此道德主體之具體化問題。至於道德意識普遍性之證成的落實問題，則需要劉述先先生參與全球倫理運動的「共識上的印證」作補充。這是藉由存異求同的理一分殊方法，與世界各大宗教文化進行平等的對話，從中所得到的共通於各大傳統之極小式的底限共識，亦即人道與金律，可作為說明落實問題之一種可能途徑。 逆覺體證本質上是從工夫論導出哲學理論之系統。可使儒學在指引效力之外逐漸展現出解釋效力，成為一種可以在學術上掌握與論析的理論系統。理一分殊的方法論為這種走向之延續。理一作為人文學科中的規約原則，有別於經驗科學的歸納（induction），因為歸納的方式是取同略異，理一分殊秉持的是存異求同之精神。筆者即嘗試就如何順成朱子所謂「去兩短，合兩長」，以及內聖外王雙向互動之兩行，作為這種方法論應用的實例。這兩個觀點雖非理一分殊新釋之內容，卻可藉由其方法予以證成，正可說明理一分殊方法的普遍意義。 / Nowadays, the situation of Confucianism is rather dubious. It used to be the guidelines of politics and everyday life in Chinese society. However, Confucianism is now not as influential as it was before. Its practical role has given way to theoretical one. This phenomenon, for many, means the loss of the essence of Confucianism. In my opinion, the prospect of turnaround lies in the development of ni-chüeh-t'i-cheng to the New Interpretation of li-i-fen-shu. The content of this progress can be divided into three: the secularization of moral practice, the wide-ranging creation of values and a formation of methodology. At first, ni-chüeh-t'i-cheng emphasizes the request of being sages while the New Interpretation of li-i-fen-shu focuses on the obedience to rules of law and decorum. As a result, the moral practice of Contemporary Neo-Confucian Philosophy is easy for normal people to abide by. Secondly, the New Interpretation of li-i-fen-shu advocates not so much moral practice as the creation of values. Accordingly, people belonging to every walk of life are regarded as a Neo-Confucian on condition that he or she has faith in jen(humanity) and sheng-sheng(creative creativity). Taken together, these theses indicate that Contemporary Neo-Confucian Philosophy tends to lives of modern people. Finally, ni-chüeh-t'i-cheng is a kind of kung-fu-lun which doubles as a academic theory. Nevertheless, li-i-fen-shu has a facet of methodology. I manage to apply this methodology to two issues in Confucianism: the necessity of ch’u-liang-tuan, ho-liang-ch’ang by Chu-Hsi and the interaction between nei-shen and wai-wang. The significance of li-i-fen-shu will be highlighted if my analysis is justified.

Confronter la pensée occidentale à la pensée chinoise est une démarche enrichissante à un moment où les cultures se croisent et peuvent même se sentir menacées. J'ai tenté, en partant de l'étude des écritures et de leurs origines de mieux cerner l'avènement de la pensée et son développement dans les deux cas. Il s'agissait de fixer un champ d'étude, j'ai donc songé à présenter le 'réel', le' monde', selon les deux approches et applications, d'un côté le 'logos\ la Raison et de l'autre les conceptions taoïstes, parfois mêlées de bouddhisme. Le 'procès' du monde dont la Chine était très tôt consciente ne lui permettait pas d'interpréter le réel tel que la Grèce et par voie de conséquence l'Occident le concevait, la seule chose qui ne change pas dans le monde étant précisément pour la Chine l'état 'd'impermanence'. Partant notamment du "yi jing" ou "Livre des Mutations", de la construction idéographique, la Chine a voulu représenter le monde tout entier, elle avait une vision différente de celle de I'Occident...Mais une question demeure posée: quelle est au fond l'origine de cette vision ? Est-ce celle de certains penseurs ? Est-ce la nature elle-même ? Est-ce l'écriture comme manifestation humaine? Ma recherche propose quelques jalons pour chaque civilisation, mais la question reste très ouverte / Comparing Western thought and Chinese thought can be quite enriching, at a time when cultures in general can gain contact, as weil as fee!thrcatencd somctimes. l have tried, starting from modes of writings, at their origins, to figure out the advcnt and development ofthought on both sides. The point was also to choose a field ofexpcriment... 1 have thought that 1 could present 'reality', the 'world', from Western and Chinese approaches, with the efiècts of 'logos' and 'Reason' on one side and Taoist and sometimes Buddhist influences on the other. The 'process' of the world that China was conscious of cou id not allow her to apprchend reality such as Greece, very carly, and later Western thought could conceive it. Indeed, the only thing that would not change in this world is the state of 'impermanence' for China. From the yi jing, the Book of Changes, and ideographie patterns and methods, China wanted to show the world, the whole world. That was a vision definitely different from that of the West... Still, one question remains : where does this vision come from ? From thinkers. from Nature itself ? From modes of writings as human responses ? The exposition that I developed offers a few landmarks on both sidcs, but the question is still an open one...

學界一致肯定近代上海紳商居士在中國佛教現代化轉型過程中發揮了巨大的作用，對此的研究卻明顯不足，不但與紳商居士的歷史重要性極不相稱，也正因缺乏具體研究而導致對該群體的特徵描述並不準確，繼而對近代佛教的樣貌還原亦有所失真。本文試圖通過研究王一亭同時兼具紳商與佛教徒雙重身份的典型個案，探討上海紳商居士的宗教生活與近代佛教轉型之間的互動與糾葛，進而填補近代紳商居士研究領域的空白，並對既有佛教現代化轉型研究進行一定的補充和修正。 / 本文在參考一般近代佛教研究常論及的教內著述和報刊文獻基礎上，還以大量的王一亭書畫作品、教外報刊、方誌檔案和其他散見資料為一手史料。通過運用史料學、文獻分析和圖像學研究等方法，並結合布迪厄的社會實踐理論，全文共分四章全面考察王一亭的宗教信仰與佛教實踐。第一章主要梳理王一亭躋身紳商界後進入佛教場域的詳細歷程，及其平日對傳統佛教活動的參與情況。第二章聚焦建制化佛教場域，通過對比僧寺叢林等傳統佛教組織，探討王一亭與其他上海紳商居士創辦、參與各類新型佛教組織時對佛教再生產的影響、及其對佛教內部權力關係的重構。第三章基於藝術場域，論述王一亭將宗教信仰帶入藝術創作和交往活動時憑藉藝術和社會資本兌換、積累佛教文化和經濟資本的情形，及其以此進行社會慈善活動、獲得象徵資本的經過。第四章關注慈善場域中王一亭等上海紳商居士在居士慈善組織中對扶乩、佛教和慈善資源的融攝，考察紳商居士慈善的特點、以及由此為制度化佛教發展帶來之資本和權力關係的變化。 / 王一亭的個案和相關活動中其他上海紳商居士的參與反映出近代佛教轉型呈現出以下特徵：其一，上海紳商居士創辦出新型居士組織，其根本特色和成功原因在於對傳統寺院經濟模式的傳承與創新；其二，社會慈善活動成為佛教發展的關鍵，而上海紳商居士發起之居士慈善不但給佛教帶來更多理性化的資本與運作，亦使佛教慈善出現扶乩化的傾向；其三，近代佛教的領導權力逐漸由高僧部份轉向紳商名流居士，而這種轉向既有傳統寺院經濟、文化資本削弱的原因，又與這批名流居士自身紳商權力的擴張密切關聯。 / Despite their significant role in the history of modern Chinese Buddhism, focused study on the Shanghai’s lay Buddhist business elites is insufficient for a full understanding on them. This thesis is a case study of a representative Shanghai’s lay Buddhist business elite called Wang Yiting（1867~1938）. We aim at analyzing his religious practices and his involvement in the modernization of Chinese Buddhism in Shanghai. Making use of first-hand resources including local chronicles, archives, Wang’s artworks and his non-Buddhist writings, this thesis applies the methodology of iconography and the theory on social practice of Pierre Bourdieu to analyze the religious practices of Wang Yiting and his reproduction and representation of modern Chinese Buddhism. / Chapter one traces the experience of Wang’s taking refuge in Buddhism and his daily Buddhist practices. Chapter two discusses the lay Buddhist movement led by Wang and his friends and compares it with traditional monastic organizations. Chapter three analyzes Wang’s religious beliefs as revealed in his art works. We also study how Wang has utilized Buddhist art for charity work and education of the mass. Chapter four studies the Association of Chinese Philanthropy of Aiding Life in Shanghai. We will study how the popular practices of spirit writing and of the Jigong cult was introduced into the Buddhism by Wang Yiting. / Through the case study of Wang we intend to show (1) how the Shanghai Buddhist lay merchants had successfully transformed the traditional monastic economy, (2) how they had integrated the popular practice of spirit writing and charity work into modern Buddhism, and finally (3) how the leadership of modern Buddhism has transferred from eminent monks to these lay Buddhist merchants. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 張佳. / Thesis submitted: December 2014. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 248-263). / Abstracts also in Chinese. / Zhang Jia.

丁穎茵. / "2000年6月" / 論文 (哲學碩士)--香港中文大學, 2000. / 參考文獻 (leaves 204-214) / 附中英文摘要. / "2000 nian 6 yue" / Ding Yingyin. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2000. / Can kao wen xian (leaves 204-214) / Fu Zhong Ying wen zhai yao. / Chapter 第一章´Ø --- 問題與回顧 / Chapter 一、 --- 王學與科舉 --- p.1 / Chapter 二、 --- 近人研究回顧 --- p.2 / Chapter 1/ --- 有關思想史硏究的構想 --- p.2 / Chapter 2/ --- 科舉制度與考試文化 --- p.7 / Chapter 3/ --- 個案硏究 --- p.11 / Chapter 三、 --- 章節安排 --- p.15 / Chapter 第二章´Ø --- 從考試評審標準論明代學術的轉變 / Chapter 一、 --- 舉業與學術 --- p.17 / Chapter 1/ --- 科舉的另一面 --- p.17 / Chapter 2/ --- 批評朱學的試卷 --- p.18 / Chapter 二、 --- 評審標準的趣¯‘ة --- p.20 / Chapter 1/ --- 史料與評審標準 --- p.20 / Chapter 2/ --- 各科考試的重點 --- p.21 / Chapter 3/ --- 評審標準的「無我」到「有我」 --- p.27 / Chapter 三、 --- 從朱學到王學 --- p.30 / Chapter 1/ --- 體認的歷史淵源 --- p.30 / Chapter 2/ --- 體認的升格 --- p.31 / Chapter 3/ --- 體認標準的衝擊 --- p.38 / Chapter 4/ --- 體認的另一出路四 --- p.42 / Chapter 四、 --- 結論 --- p.47 / Chapter 第三章´Ø --- 唐順之：考試用書與科舉 / Chapter 一、 --- 《文編》的編撰 --- p.49 / Chapter 二、 --- 從科舉之道到入聖之途 --- p.50 / Chapter 三、 --- 明代考試用書簡介 --- p.57 / Chapter 四、 --- 理想與現實的平衡 --- p.62 / Chapter 1/ --- 第三場的考試範圍 --- p.63 / Chapter 2/ --- 《文編》：神明與應試之奧妙 --- p.68 / Chapter 3/ --- 《諸儒語要》：關係世教與登第之作 --- p.76 / Chapter 五、 --- 《文編》、《諸儒語要》的下場 --- p.82 / Chapter 六、 --- 結論 --- p.85 / Chapter 第四章´Ø --- 王畿：德業、舉業並重的講會 / Chapter 一、 --- 隨緣解縛法 --- p.88 / Chapter 二、 --- 講會：吾人此生大事 --- p.90 / Chapter 1/ --- 何謂講會？ --- p.91 / Chapter 2/ --- 交修麗澤之益 --- p.97 / Chapter 3/ --- 舉業與德業：理想的講會 --- p.103 / Chapter 三、 --- 學術與事業 --- p.109 / Chapter 1/ --- 《登科錄》：王學的舉業紀錄 --- p.110 / Chapter 2/ --- 王畿學生：王門德業的傳承 --- p.115 / Chapter 四、 --- 狂者是非 --- p.122 / Chapter 1/ --- 腹背受敵的傳道人 --- p.123 / Chapter 2/ --- 師門血脈的展開 --- p.129 / Chapter 3/ --- 一代宗盟的魅力 --- p.133 / Chapter 五、 --- 結論 --- p.137 / Chapter 第五章´Ø --- 耿定向：地方教育與王學的傳播 / Chapter 一、 --- 德業、舉業與功名富貴 --- p.140 / Chapter 二、 --- 謹序庠之教 --- p.143 / Chapter 1/ --- 鄒魯之教 --- p.144 / Chapter 2/ --- 策問：學道之筌 --- p.146 / Chapter 3/ --- 講學：尋譯正道的入門 --- p.156 / Chapter 三、 --- 道不遠施 --- p.162 / Chapter 1/ --- 《權子》：王學的野語、童謠 --- p.163 / Chapter 2/ --- 《繹異編》：郢書燕說 --- p.170 / Chapter 四、 --- 傳道與授業 --- p.181 / Chapter 1/ --- 《登科錄》：功名與德業的紀錄 --- p.182 / Chapter 2/ --- 耿門弟子：德業的傳承 --- p.188 / Chapter 五、 --- 結論 --- p.194 / Chapter 第六章´Ø --- 結論 / Chapter 一、 --- 舉業即「士業」 --- p.197 / Chapter 二、 --- 考試評審標準一體認內涵的轉變 --- p.197 / Chapter 三、 --- 王學的傳播 --- p.198 / 參考書目 --- p.204 / 附錄一：明代鄉試、會試中選比率表 --- p.215 / 附錄二：明代科舉考試第三場題目分類表 --- p.217 / 附錄三：王畿學生生平簡介表 --- p.244 / 附錄四：耿定向策問題目分類表 --- p.246

Chuci Zhangju was compiled by Wang Yi (ca.90--ca.158) in the Eastern Han Dynasty(25--220) as an agglomeration of Chuci studies since Qin and Han Dynasties. Chuci Zhangju gathered QuYuan (ca.343--ca.277BC) and other authors' work since the Warring States period and its annotation style---Zhangjuti has been receiving high praise. / On the modern Chuci research, Chuci Zhangju is generally viewed as a mere ancillary annotation, while compared to canonical Chuci. As a result, there is no specialized work focus on Chuci Zhangju. Only scattered academic works are found, and their core concerns are doctrine of canonical texts and literary commentaries, while explanations of words and textual criticism were included sometimes. As a lack of comprehensive analysis of Chuci Zhanju is observed, my following research is carried out in four parts, including textual, annotation, the order of arrangement and interpretation analysis. / This thesis is divided into seven chapters. Chapter One is the introduction, a brief review of Wang Yi's life story and compositions, probing into the motives of Wang Yi's Chuci Zhangju. Chapter Two covers the formation process from the text Chuci to Chuci Zhangju, centering on the inherited relation between two texts. Chapter Three discusses the order of arrangement of Chuci Zhangju, suggesting that the order is related to Chuci Shiwen so as to analyze the structural system of canonical texts and its commentaries. Chapter Four centers on Wang Yi's commentaries, and further clarifies how Wang Yi has responded to predecessors' debate on QuYuan during Han Dynasty period, in order to construct and reinforce the authority for his interpretation. Chapter Five focuses on the rhymed annotation, pointing out the correlation between it and its features, forms, times, and predecessors. Chapter Six analyses the disputes over the issue Yi-yun and Huo-yue, suggesting that the existing text has been amended by people of former times, and has little relation with Wang Yi indeed. Chapter Seven is the conclusion, summarizing the key points and the major findings of the thesis. / 陳鴻圖. / Adviser: Yiu Kwan Wong. / Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (p. 150-167). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Chen Hongtu.

University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

UBC's Drs. Walter Hardy, Doug Bonn and Ruixing Liang were awarded the 2006 Brockhouse Canada Prize for Interdisciplinary Research in Science and Engineering. A partnership between Dr. Helen Burt's reseach laboratory and Angiotech Pharmaceuticals has earned the 2006 NSERC Synergy Award for Innovation.

University of Macau / Faculty of Arts and Humanities / Department of Chinese

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