麥炳坤 = The Christian church and the socialist movement in China : the responses and adjustments of the Chinese Christian intellectuals 1945-1954 / Mak Beng-kuan. / 論文(博士) -- 香港中文大學硏究院歷史學部, 1996. / 參考文献 : leaves [263]-300. / Mai Bingkun = The Christian church and the socialist movement in China : the responses and adjustments of the Chinese Christian intellectuals 1945-1954 / Mak Beng-kuan. / 導論 --- p.1 / Chapter 第一章 --- 內戰時期的中國基督敎會(1945-1949) --- p.19 / Chapter 第一節 --- 歷史背景：從勝利到失敗 --- p.19 / Chapter 一 --- 八年抗戰結束 / Chapter 二 --- 國共內戰爆發 / Chapter 三 --- 通貨急劇膨脹 / Chapter 四 --- 官吏貪污腐敗 / Chapter 五 --- 人心渴求安定 / Chapter 第二節 --- 宗敎政策：從條文到事實 --- p.23 / Chapter 一 --- 國民政府 / Chapter 二 --- 蘇維埃區 / Chapter 第三節 --- 敎會槪況：從紛亂到劃一（上） --- p.45 / Chapter 一 --- 敎會的危機 / Chapter 二 --- 敎會的恢復 / Chapter 三 --- 基督敎會與時代轉變 / 小結 / Chapter 第二章 --- 建國前後一一從統戰到改造 --- p.64 / Chapter 第一節 --- 知識分子政策 --- p.64 / Chapter 一 --- 名義與根源 / Chapter 二 --- 延安時代一一抗日統一戰線與吸收知識分子 / Chapter 三 --- 延安時代一一知識分子的敎育、改造與整風 / Chapter 四 --- 一九四九年前後的整頓、敎育與改造 / Chapter 五 --- 人民民主專政下的統戰與改造 / Chapter 第二節 --- 基督敎自由主義知識分子 --- p.89 / Chapter 一 --- 來自美國的自由主義思想 / Chapter 二 --- 中國基督敎自由主義知識分子 / Chapter 三 --- 從統戰到改造 / 小結 / Chapter 第三章 --- 從自由主義到新正統主義：神學家趙紫宸 --- p.109 / 引言 / Chapter 第一節 --- 一生神學敎育事業 --- p.111 / Chapter 一 --- 少年求學 / Chapter 二 --- 東吳時期 / Chapter 三 --- 燕京時期（一）：從自由主義到新正統主義 / Chapter 四 --- 燕京時期（二）：從矛盾到樂觀 / Chapter 五 --- 建國後的處境與適應 / 小結 / Chapter 第二節 --- 時代的信息 --- p.128 / Chapter 一 --- 早期的自由神學 / Chapter 二 --- 新正統主義與敎會觀 / Chapter 三 --- 敎會改革論與新中國：思想調適之路 / 小結 / Chapter 第四章 --- 從基督敎敎育到哲學硏究：敎育家韋卓民 --- p.160 / 引言中國基督敎高等敎育 / Chapter 第一節 --- 一生華大事業 --- p.164 / Chapter 一 --- 從文華書院到華中大學：從學生到校長 / Chapter 二 --- 巨變中的爭扎：從希望到失望 / Chapter 三 --- 思想改造與調適：哲學硏究與曠達人生 / 小結 / Chapter 第二節 --- 韋卓民思想 --- p.183 / Chapter 一 --- 基督敎信仰及其與中國文化之融匯 / Chapter 二 --- 敎育理論與實踐 / Chapter 三 --- 智慧之學的調適 / 小結 / Chapter 第五章 --- 從社會活動到三自運動：改革者吳耀宗 --- p.196 / 引言 / Chapter 第一節 --- 靑年會事業 --- p.198 / Chapter 一 --- 學生工作與社會服務 / Chapter 二 --- 出版工作 / Chapter 三 --- 統戰對象 / Chapter 第二節 --- 吳耀宗思想：從唯愛到革命 --- p.207 / Chapter 一 --- 基督敎思想 / Chapter 二 --- 社會革命思想 / 小結 / Chapter 第三節 --- 從意念到實踐：三自革新運動 --- p.221 / Chapter 一 --- 吳耀宗基督敎改造的意念 / Chapter 二 --- 吳耀宗領導的敎會改革：三自革新運動的興起 / Chapter 三 --- 五十年代敎會簡況：從紛亂到劃一（下） / 小結 / Chapter 第六章 --- 綜析：反應與調適 --- p.235 / Chapter 第一節 --- 理性與存在的決定 --- p.235 / Chapter 第二節 --- 統戰與改造對象 --- p.237 / Chapter 第三節 --- 共產主義及政敎關係 --- p.240 / Chapter 第四節 --- 基督與文化 --- p.243 / Chapter 第五節 --- 敎會改造與個人調適 --- p.247 / 總結論 / 附錄一：趙紫宸生平年表 --- p.253 / 附錄二 ：韋卓民生平年表 --- p.255 / 附錄三：吳耀宗生平年表 --- p.258 / 書目 --- p.263

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

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A travers cette recherche, nous souhaitons identifier et définir le genre duroman utopique de la fin des Qing via la lecture attentive d'une sélection deromans chinois écrits entre 1902 et 1910. A partir de l'analyse de romans telsque Xin Zhongguo weilai ji de Liang Qichao (1902 ), Shizi hou de Chen Tianhua(1905), Xin shitou ji de Wu Jianren (1908) et Xin Zhongguo de Lu Shi'e(1910), nous pensons qu'un tel genre littéraire puisse être considéré à la foiscomme un produit particulier du climat de fragmentation socio-historique quicaractérise la période de la fin des Qing, et comme un prisme utile à sacompréhension. La structure de cette thèse est celle d'un itinéraire critique àtravers l’imaginaire utopique chinois moderne. Cet itinéraire est débuté par latraduction de l’histoire courte Xinnian Meng, écrite par Cai Yuanpei en 1905. Lecorps de cette recherche est divisé en cinq chapitres: dans le premier, lalégitimité de la catégorie générique de "wutuobang xiaoshuo" comme outilcritique valable est questionnee; le deuxième chapitre concerne les deuxromans inachevés de Liang Qichao et Chen Tianhua, dont l'étatd’«incomplétude» est utilisé comme métaphore pour la compréhension de laconstruction utopique; le troisième chapitre touche à la relation entre le romanutopique de la fin des Qing et ses modèles étrangers; enfin, dans les deuxderniers chapitres, les éléments critiques développés dans les sectionsprécédentes de la thèse sont appliqués à la lecture attentive de Xin shitou ji deWu Jianren et de Xin Zhongguo de Lu Shi'e, deux des romans les plusintéressants écrits durant cette période. / With this research it is our intention to identify and define the genre of the lateQing utopian novel from the close reading of a selection of Chinese novelswritten between 1902 and 1910. With the analysis of novels such as LiangQichao's Xin Zhongguo weilai ji (1902), Chen Tianhua's Shizi hou (1905), WuJianren's Xin shitou ji (1908) and Lu Shi'e's Xin Zhongguo (1910), we believethat such a literary genre can be considered both as a peculiar product of theclimate of socio-historical fragmentation that characterises the late Qingperiod, and as a useful lens for its understanding. The structure of this thesis isthat of a critical itinerary within the Chinese modern utopian imaginary. Thisitinerary is introduced by the translation of the short story Xinnian meng,written by Cai Yuanpei in 1905. The body of this research is divided into fivechapters: in the first one, the legitimacy of the generic category of “wutuobangxiaoshuo” as a viable critical tool is put under question; the second chapterconcerns the two unfinished novels by Liang Qichao and Chen Tianhua, whosecondition of “incompleteness” is adopted as metaphor for the understanding ofthe utopian construct; the third chapter concerns the relation between the lateQing utopian novel and its foreign models; while in the last two chapters, thecritical framework developed in previous sections of the thesis is applied to theclose reading of Wu Jianren's Xin shitou ji and Lu Shi'e's Xin Zhongguo, two ofthe most interesting novels written in this period.

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Summaries in English, Tsonga and Venda / Dyondzo yi lavisisa vutlhari lebyi nga kona eka marungula ya tiprosi ta Xitsonga byo kambisisa swikili swa vulawuri na switirateji swa mbulavurisano leswi tirhisiwaka hi varhangeri va sweswi eka tisosayiti. Mahungu hinkwawo ya mbulavurisano wa swiharhi na vanhu ya nyikiwile lama kongomisaka eka tinxaka ta vurhangeri na swikili. Marungula ya tiprosi ta Xitsonga lama hlawuriweke na ku dokhumentiwa na marungula hi varhangeri va sweswi ya hlengeletiwile naswona ya xopaxopiwile. Dyondzo yi leteriwile hi Nxopanxopo wa Mbulavulo wa Nkoka, Mbulavurisano wa Vanhu, na maendlelo ya vutitivisi bya Vanhu. Datara yi lulamisiwile hi mitlawa ku ya hi mikhetekanyo leyi hlawuriweke ya switirateji swa mbulavurisano wa nomu na wo ka wu nga ri wa nomu. Mavulavulelo ya vanhu lava nga eka swiyimo swa vurhangeri eka marungula ya tiprosi na ya vanhu va sweswi ya hlamuseriwile na ku va ya xopaxopiwile hi ku ya hi maendlelo lama hlawuriweke. Leswi nga kumiwa swi humeserile erivaleni leswaku hakunene, varhangeri va sweswi va kayivela swikili swa vulawuri na switirateji swa mbulavurisano. Milawu ya vurhangeri leyi kambisisiweke leyi languteriweke ku suka eka varhangeri votala va vanhu yi kumiwile yi nga ri kona. Swiyimo swa malawulelo na mafumelo yo biha hi ndlela ya ntirhiso wo ka wu nga ri kahle kumbe nkucetelo swi kombisiwile ku suka eka ku tirhisa switirateji swa mbulavurisano wa nomu na wo ka wu nga ri wa nomu hi ndlela yo ka yi nga ri kahle. Makolo, vukari na ku tshembhela eka swa vukhongeri kumbe swikwembu swa le hansi a ku ri swona a swi vanga malawulelo na mafumelo yo biha. Vatirhivotala va xiyimo xa le hansi va hlanganile na ku xanisiwa emimoyeni, ku xanisiwa hi ku vulavula na ku xanisiwa emirini, ku xanisiwa hi swa masangu na ku susiwa eka swiyimo swa vona ehansi ka vulawuri bya varhangeri va vona eka sosayiti. Varhangeri va sweswi va nga dyondza swotala hi swikili swa vulawuri na switirateji swa mbulavurisano ku suka eka marungula ya tiprosi ta tindzimi ta Afrika, ngopfu-ngopfu marungula ya tiprosi ta Xitsonga. Dyondzo yi humesela erivaleni leswaku ntsheketo wu fuwile hi vutlhari bya swikwembu swa le hansi, lebyi nga pfunaka eka swiphiqo swa vurhangeri bya sweswi. Dyondzo yi nga va na nkoka eka varhangeri na vatirhikulorhi va vona va xiyimo xa le hansi. Swiringanyeto na swibumabumelo swi nyikiwile eka varhangeri va sweswi ku va pfuna ku teka xiboho xo hundzuluxa switirateji swa vona swa mbulavurisano na ku cinca mavulavulelo ya vona. Varhangeri va sweswi va fanele va kopela ku suka eka vutlhari lebyi nga kona eka marungula ya tiprosi ku kambisisa ku kayivela ka swikili swa vona swa vulawuri na switirateji swa mbulavurisano ku antswisa mbulavurisano exikarhi ka vona na vatirhikulorhi va vona lava nga eka xiyimo xa le hansi. / Ngudo i todisisa vhutali vhu re hone kha nganetshelo dza phurosa ya sialala ya Xitsonga malugana na khaedu ya zwikili zwa ndangulo na ndila dza vhudavhidzani zwi shumiswaho nga vharangaphanda vha musalauno zwitshavhani. Mafhungo a u rangela malugana na vhudavhidzani ha phukha na ha vhathu o netshedzwa ho sedzwa maitele na zwikili zwa vhurangaphanda. Nganetshelo dzo vhulungwaho na u nanguludzwa dza phurosa ya sialala ya Xitsonga na nganetshelo malugana na vharangaphanda vha musalauno dzo kuvhanganywa dza senguluswa. Ngudo iyi yo disendeka kha ndila dza Tsenguluso ya Vhudavhidzani ha Tsasaladzo, Ngudo ya luambo ho sedzwa zwa u Tshilisana kha Vhudavhidzani na Nzudzanyele ya Vhushaka ha vhathu. Data yo vhekanywa u ya nga zwigwada zwa ndila dza vhudavhidzani dza u amba na dzi si dza u amba. Maitele a u davhidzana a vhaanewa kha vhuimo ha vhurangaphanda kha nganetshelo dza phurosa dza sialala na kha zwitshavha zwa musalauno o talutshedzwa a senguluswa ho d isendekwa nga ndila dzo nangwaho. Mawanwa o dzumbulula uri nangoho, vharangaphanda vha musalauno vha shaya zwikili zwa ndangulo na ndila dza vhudavhidzani. Mirando ya vhurangaphanda yo tolwaho ine ya lavhelelwa kha vharangaphanda vhanzhi vha zwitshavha a vha nayo. Zwiwo zwa ndangulo na u laula zwa u shumisa maanda kha tshivhumbeo tsha u shumisa kana u tutuwedza hu sa vhuedzi zwo vhonala kha tshumiso i si yone ya ndila dza vhudavhidzani dza u amba na dzi si dza u amba. Tseda, tsinyuwo na lutendo lwa vhurereli vhu si hone kana vha kale zwo vha zwiko zwa ndangulommbi na u toda u laula. Vhunzhi ha vhalanda vho vhaisala muyani, kha u amba na u tambudzwa muvhilini, vho tambudzwa kha zwa vhudzekani na u sudzuluswa nga vharangaphanda vhavho tshitshavhani. Vharangaphanda vha musalauno vha nga guda zwinzhi nga ha zwikili zwa ndangulo na ndila dza vhudavhidzani kha nganetshelo dza phurosa ya sialala ya nyambo dza vharema, zwihulu kha nganetshelo dza phurosa ya sialala ya Xitsonga. Ngudo yo bvukulula uri zwa sialala zwo pfuma nga vhutali ha vha kale, vhune vhu nga thusa malugana na thaidzo dza vhurangaphanda ha musalauno. Ngudo iyi i nga vha ya ndeme kha vharangaphanda na vhalanda vhavho. Madzinginywa na themendelo zwo netshedzwa kha vharangaphanda vha musalauno u vha thusa uri vha kone u tshea malugana na u dzudzanya nga huswa ndila dzavho dza vhudavhidzani, nahone vha kone u shandukisa kuitele kwavho kwa u davhidzana. Vharangaphanda vha muisalauno vha fanela u guda kha vhutali vhu re kha nganetshelo dza phurosa ya sialala vha lulamise tshiimo tsha u shaya havho zwikili zwa ndangulo na nd ila dza vhudavhidzani malugana na u khwinisa vhudavhidzani vhukati havho na vhalanda vhavho. / The study investigates the wisdom embedded in Xitsonga oral prose narratives to address management skills and communication strategies used by current leaders in societies. Background information on animal and human communication is provided with a focus on leadership styles and skills. Selected documented Xitsonga oral prose narratives and narratives about current leaders were collected and analysed. The study is guided by the Critical Discourse Analysis, Interactional Sociolinguistics and Social Constructionist approaches. Data was classified per the selected categories of the verbal and nonverbal communication strategies. Communicative behaviours of characters in leadership positions in the oral prose narratives and those of the current societies were interpreted and analysed based on the selected approaches. Findings revealed that indeed, current leaders lack management skills and communication strategies. Examined leadership principles expected from many societal leaders were found to be non-existent. Cases of power mismanagement and dominance in the form of negative manipulation or influence were identified from their misuse of verbal and nonverbal communication strategies. Greed, anger and defective religious or ancestral beliefs were sources of such power mismanagement and dominance. Most subordinates suffered emotional, verbal and physical abuse, sexual harassment and displacement at the hands of their leaders in the society. Current leaders can learn much about management skills and communication strategies from the African languages oral prose narratives, particularly Xitsonga oral prose narratives. The study reveals that folklore is rich with ancestral wisdom, which can assist in current leadership problems. The study can be valuable to both leaders and their subordinates. Suggestions and recommendations are offered to the current leaders to help them decide on adjusting their communication strategies and ultimately changing their communicative behaviour. Current leaders should take a leaf from the wisdom embedded in oral prose narratives to address their lack of management skills and communication strategies to improve communication between them and their subordinates. / African Languages / D. Litt. et Phil. (African Languages)