新疆古稱西域，地處北半球中緯度，歐亞大陸的中心，中國領土的西北邊陲，面積160多萬平方公里，是中國最大的一個省區，東西長2,200公里，東起96° 18' E（明水東北方），西至73° 40' E（烏孜別里山口以西）相差22° 38'。南北寬1,500公里，北達49° 11' N（阿爾泰山友誼峰），南抵34° 25' N（喀喇崑崙山空喀山口）。幅員遼闊，民族眾多，人口稀少，資源豐富。 　　自西漢將新疆納入管轄範圍以來，新疆與內地的關係，大多偏重於軍事與政治上，故各項事務的處理，其策動均在政府而其政策亦不外乎威服與懷柔。然歷史的教訓一再顯示威服與懷柔僅能為暫時因應之道，根本解決新疆問題之方法，惟有開發新疆以求鞏固國防，振興實業以求連繫民心，在開明而積極的建設工作配合下，破除新疆與內地的隔閡，則軍事與政治問題必將立於經濟基礎上而單純易解。 　　從民國38年（1949年）中共控制大陸以來，其所揭諸民族工作重點第一項即為「以經濟建設為中心」，在歷經自1953年開始的多次五年經濟建設計劃後，新疆這占有全中共大陸（此為本論文為求統計資料的單純性，對中共自民國38年（1949年）以來其所實際控制的大陸地區的一項概稱，亦即不包含「外蒙」乃至其他中共實際並未統轄的地區）總土地面積約六分之一的龐大民族地區卻仍為大陸一經濟不發達地區。新疆資源豐富，但產業落後，相對於大陸沿海及內地各省區的經濟繁榮，新疆各民族對本身徒擁寶山而未能充份獲得開發，深感不平，為平撫此類創傷，積極開發新疆實屬必要。本論文便基於前述理由而設定方向。本論文共計有六章：第一章緒論在於說明本論文研究旨趣、方法、範圍及所運用的資料；第二章首先陳述中共在控制新疆以後，對新疆的經濟政策與理論為何，以提供基本背景之了解；第三章資源稟賦與經濟結構特性，則用以說明新疆經濟發展與自然及人文環境彼此相互限制的互動關係；第四章經濟發展的歷程與現況，在於陳述中共在新疆進行經濟發展的實際效果為何，並提出現今發展的問題所在；第五章經濟發展的重點評估，則以筆者的觀點，對現今新疆經濟發展可努力的幾個主要方向提出筆者自身的看法；最後於第六章結論上，總結前述各章節之探討，說明新疆目前乃至未來是否有可能再造過去「絲綢之路」的輝煌歷史。

Thesis (Ph. D.)--University of Hawaii at Manoa, 2003. / Includes bibliographical references (leaves 305-323).

Thesis (M.A.)--Zheng zhi da xue. / Reproduced from typescript. Bibliography: leaves 155-158.

Thesis (M. CM)--Hong Kong Baptist University, 2006. / Dissertation submitted to the School of Chinese Medicine. Includes bibliographical references (leaves 18-19).

<p>Adult skeletal muscle has the remarkable capacity of regenerating in response to stressors, such as overuse, injury, or myopathic conditions. A fundamental contributor to the regenerative process is satellite cells, which are the primary stem cells of skeletal muscle. Uncovering factors involved in satellite cell function will greatly improve their therapeutic potential, especially for patients suffering from myopathic diseases.</p> <p>The protein Xin was previously identified as being highly upregulated in damaged skeletal muscle and localized to the satellite cell population, however its purpose there has not been elucidated. Therefore the overall goal of this study was to determine the role of Xin during skeletal muscle regeneration and within its resident stem cell population. This was approached using Xin knockdown (Xin shRNA) and knockout (Xin-/- mice) models, whereby any deficits or changes in the regenerative process can be attributed to the lack/absence of Xin. The results of the following studies reveal that when Xin expression is reduced or absent, muscle regeneration is impaired, satellite cell activation is altered, and muscle fiber morphology moves towards a myopathic state.</p> <p>Furthermore, since Xin has been shown to be upregulated during regeneration, it was interesting to study the expression of Xin in human myopathic muscle which is in a constant state of regeneration. It was observed that Xin expression correlates with degree of damage in myopathic muscle, regardless of disease diagnosis. Therefore, these data have improved our understanding of muscle regeneration, satellite cell function, and suggest a clinical marker for defining muscle damage severity.</p> / Master of Science (MSc)

本論文研究主要關注於，黃宗羲如何在肯定理性的待發展性下，就理性的自我發展，建立一套道德哲學。 首先第一章緒論，先敘述研究之背景目的、文獻評述，擬定之研究方法及進行步驟、預期研究成果。對於黃宗羲，首在去除形上學預設對人的限制。就人在活動中的自主性、發展性，建立一套個人道德養成與推動現實理想化，密不可分的道德體系。筆者將於第二到第六章在此體系下，分別就不同脈絡的個個問題探討其哲學之建構。 第二章：黃宗羲在作品中屢稱己意在承繼劉蕺山，但單憑於此，尚難斷定黃宗羲的哲學思想是承繼劉蕺山。尤其是黃宗羲對人物思想評論，間有與劉蕺山不同之處，而當今學界，更是在黃宗羲與劉蕺山思想定位上，存在著歧異。此歧異牽涉資料援引問題，本章目的乃就當今學術界研究歧異先做一回應。首重原典的掌握，並進行對各家看法加以檢視考據。根據原典呈現，將兩者定位，並就黃宗羲對劉蕺山承繼與發展，來看黃宗羲哲學所關注的焦點。 第三章：針對於黃宗羲理論歧見最多的氣學定位，個人認為應分成兩面向來看。一是黃宗羲對天道之堅持，二是其重氣的理氣觀。而關於此兩面向，有待就黃宗羲理氣、心性與道德關係角度作說明。 第四章：論述黃宗羲哲學是心學也是氣學，就氣流行方式，認為人滯於私為惡，故必須從（1）現實無法使人成善？（2）人何以有一不依經驗的道德性？（3）此道德性如何引導人在現實成善？此三個問題做討論。本章並就理氣與心性論、工夫論之間關係，解釋人道德呈現差異與人文化成。 第五章：本章延續第四章問題論「性」的呈現，由道德意志貫徹於氣化實踐，使「性」以成其全，並論主體擴充之工夫內容。 第六章：黃宗羲認為個人的道德養成，與儒家道德世界在現實中完成乃是密不可分，因此儒家思想在社會建立社會規範，在肯定理性的待發展性下，就理性的自我發展，完成以儒家思想建立公共的規範。 最後，本論文將總結討論黃宗羲建構之哲學思想，能否真正取代陽明心學，以及其哲學的可能發展。 / This thesis mainly focuses on how Huang Zongxi （黃宗羲）established a set of moral philosophy on the basis of affirmative rational development. The first chapter of the introduction, describes the background purpose of research, literature review, the proposed research methods and measures and the expected results. Huang Zongxi, aims for removing metaphysical restrictions on human . Based on the autonomy and development of human in activities, he establishes a set of moral system in which not only personal morality can be fostered but also promotes the idealization of reality. Under this system,from the second to the sixth chapters, I will discuss the construction of his philosophy on the various contexts respectively . The second chapter discusses thatalthough Huang Zongxi repeatedly claimed that he is willing to inheritLiu Jishan (劉蕺山）in his works, it is insufficient to conclude that Huang Zongxi's philosophical thinking is indeed so.In particular, Huang Zongxi's comments on the character thought were different from that of Liu Jieshan. In today's academic world, there is disagreement betweenthe philosophical points of Huang Zongxi and Liu Jishan. The primary purpose of this chapter is to respond to the current academic disagreement which resulted from data-citing problem. Focusing on the original texts, examined the views of various critics. The two would be positioned based on the original texts. Viewing the focus of Huang Zongxi's philosophy which was based on his inheritance and development of Liu Jieshan. The third chapterconcentrates on the controversial issue about the theory of qi (氣) in Huang Zongxi’ philosophy,which should be regarded as two aspects. One is Huang Zongxi 's adherence to the tiandao (天道), the other is his emphasizing of the value of qi (氣). I would illustrated the two aspects by the discussions of the relationships of Huang Zongxi's li-qi (理氣）andxin-xing (心性）inmoral system. The fourth chapter discusses that Huang Zongxi’s philosophy is not only xin xue (心學), but also qi xue (氣學). By the way qi move, human who stagnant self-interest, become evil. Therefore it must be debated on three questions as below ：(1) Can the reality not make thepeople good? (2) Why do people have a morality that does not depend on experience? (3) How does this morality lead people to be good at reality? This chapter also explains the difference between human morality and human culture by the relationship between the theory of qi, the theory of the xin and thetheory of cultivation . In the chapter five, I continue to discuss the presentation of "xing" . Since the morality is carried out by qi’s realization, to complete xing ,and discusses the content of cultivation by the expansion of the subject. In the sixth chapter, according to Huang Zong-xi’s view , the Confucian moral world in reality, which is closely linked with the individual's moral cultivation. Therefore,Confucianism will to establish a social norms in society. Under affirmative rational development, the public norms established by Confucianism willbe completed by self-realization. Finally, I will summarize that whether Huang Zongxi's philosophy can truly replace Yangmingism (陽明心學）and the possibledevelopment of Huang’s philosophy.

Ethno botanical surveys have revealed that Brunei Darussalam has a rich source of tropical medicinal plants. As 80% of the country's land is covered by tropical rainforest, Brunei Darussalam may have some medicinal plants with unique characteristics of secondary metabolites. Some plants such as Catharanthus roseus (L.) G. Don and Eurycoma longifolia Jack have long been used by the local communities to treat various disease conditions. However, no research has been done in terms of the constituents or biological activities of the Brunei Darussalam medicinal plants. We have investigated the genetic variability diversity and pharmacological actions of Andrographis paniculata (Burm.f.) Nees [1] also known as Daun Pahit or Chuan Xin Lian or King of Bitters by an interdisciplinary approach, involving DNA-based RAPD and RFLP analyses, HPLC-based chemical analysis as well as cell culture and tissue-based bioassays. We have demonstrated that Andrographis paniculata extr acts exhibited a range of actions including antioxidant, anti-allergies, anti-inflammatory and anti-cancer effects. Some of the pharmacological actions of Andrographis paniculata are co-related with their active constituents Andrographolide (A) and Dehydroandrographolide (D). The study is valued not only in obtaining experimental evidence for supporting traditional use of native medicinal plants but also in establishing a platform for studying other medicinal plants in Brunei Darussalam.

Because of competing for the recreational needs of the new sound, it was resulting in long tones boom and changing the dominant status of the short term in Preceding Song Dynasty. Regarding Fu as Ci was learning the writing skills from Ci to expand the original technique of expression of Ci. It was the new practice in response to long tones or slow terms. The implication of this word "Fu" was based on the meaning of the repeated narrative, and both had the virtues of the Sao Fu, Xun Fu, prosaic Fu, antithetic Fu and metric Fu. Xin Qi-ji¡¦s actual performance on regarding Fu as Ci, and his repeated narrative used in the flow of time, ode to history and nostalgia, the category of thing, the entire space and the specific object, which were able to narrate with wonderful words, from that we can see the thousands of states. Excessive parallelism and antithesis not only reached to the effects of repeated narrative, but the antithesis caused by the double sentences and top word were both closed to the practice of metric Fu. It was also the example of lyricization. Stacks of allusions, the Fu requires itself to be very perfect, and it was appropriate for the poetry. The allusion-using of Xin¡¦s Ci, such as Congratulating the groom, was like the Hate Fu. Sao Fu and prosaic Fu were good at playing an active part in the imagination, and then falsely declared the otherness in order to modify. Xin¡¦s Ci of Magnolia slow used ¡§asking-God form¡¨ to issue continuously the contradictory questions, and they created the unreasonable and wonderful sense. It was the amazing performance of Xin Qi-ji¡¦s imagination. Hypothesized question and answer was able to use the third party to express the issues which were difficult to say directly. The one purpose was to be far from the conflict of interests, and the other purpose was to expound circuitously with superfluous words. The situation that the poets imitated the Fu by enchanting with the style of Fu writer, such as Liu Yong imitated Song Yu, and Xin Qi-ji liked to quote from Qu Yuan¡¦s Fu. By imitating deliberately the Fu, such as Water Dragon Verse was similar to Luo God Fu, with the use of rhyme ¡§xie¡¨. By completely imitating and shifting the words, with the use of famous sentences written by predecessors, it met one¡¦s own spirituality. The allegory of prosaic Fu focusd on the end of the article in order to boost the whole article¡¦s momentum, and because Xin Qi-ji had a sentimental mind, it was easy to see the allegory spirit appeared on the end of his Fu.

Thesis (M.CM)--Hong Kong Baptist University, 2006. / Dissertation submitted to the School of Chinese Medicine. Includes bibliographical references.

Thesis (M.Phil.)--Hong Kong Baptist University, 2003. / Thesis submitted to Dept. of Communication Studies. Includes bibliographical references (leaves 150-157).