手稿本. / Thesis (M.A.)--香港中文大學. / Shou gao ben. / Includes bibliographical references: p. 518-541. / Thesis (M.A.)--Xianggang Zhong wen da xue. / 自序 / Chapter 第一章 --- 朱熹生平事畧 / Chapter 第二章 --- 朱子有關詩經學之著作 / Chapter 第一節 --- 朱子早期之詩經學著作 / Chapter （一） --- 毛詩集解 / Chapter 第二節 --- 朱子後期之詩經學著作 / Chapter （一） --- 詩集傳 / Chapter （二） --- 詩序辨說 / Chapter （三） --- 詩風雅頌 / Chapter （四） --- 文公詩傳遺說 / Chapter 第三章 --- 朱子論孔子删詩及詩與樂 / Chapter 第一節 --- 論孔子删詩 / Chapter 第二節 --- 論詩與樂 / Chapter 第四章 --- 朱子主廢詩序之理由及其理論之建立 / Chapter 第一節 --- 朱子以前唐宋學者之反對詩序運動 / Chapter 第二節 --- 朱子疑序之因由 / Chapter 第三節 --- 朱子攻詆詩序之論據 / Chapter （一） --- 詩大小序 / Chapter （二） --- 詩序作者 / Chapter （三） --- 論詩序之紕繆 / Chapter 第四節 --- 朱子辨序之依據 / Chapter 第五節 --- 朱傳與毛詩序於詩經解題不同之比較 / Chapter 第五章 --- 朱子之淫詩說 / Chapter 第一節 --- 朱子以前指國風有淫詩者 / Chapter 第二節 --- 朱子所指為淫詩者實為三十篇而非二十四篇 / Chapter 第三節 --- 朱子以國風三十篇為淫詩之理由 / Chapter 第六章 --- 朱子解詩引用之各家詩說 / Chapter 第七章 --- 二南說 / Chapter 第八章 --- 釋六義 / Chapter 第一節 --- 釋風雅頌 / Chapter 第二節 --- 釋賦比興 / Chapter 第九章 --- 朱子論詩經之音韻及讀法 / Chapter 第一節 --- 論詩經之音韻 / Chapter 第二節 --- 論詩經之讀法 / Chapter 第十章 --- 朱子對詩經之分類及篇次章句之改移 / Chapter 第一節 --- 風雅頌之分類 / Chapter 第二節 --- 詩經篇次之更移 / Chapter 第三節 --- 詩篇章句之增減 / Chapter 第十一章 --- 論詩經之篇名 / Chapter 第十二章 --- 朱子解詩之態度及方法 / Chapter 第一節 --- 解詩之態度 / Chapter 第二節 --- 解詩之方法 / Chapter 第十三章 --- 朱子詩經學之影響及其批評（上） / Chapter 第一節 --- 時人與門人之態度 / Chapter 第二節 --- 反對朱子之馬端臨 / Chapter 第三節 --- 元明兩代信從朱熹詩說之學者 / Chapter 第四節 --- 清代反對朱子詩說之學者 / Chapter 第十四章 --- 朱子詩經學之影響及其批評（下） / Chapter 第一節 --- 由「衛宏作詩序」討論 / Chapter 第二節 --- 由「朱子所判淫奔詩」討論 / 後語 / 引用及參考書目

My thesis closely analyzes the shi poetry of the Song dynasty philosopher Zhu Xi (1130-1200). I look at its deep structure, especially the tensions embedded therein between literature and philosophy, and between his inner mind and the external world, manifested in ways different from what he taught in his philosophical works. Although his poetry itself is not considered to be aesthetically outstanding, I suggest that it is crucial to a better understanding of the evolution of Zhu’s philosophical project on the relationship between humans and the natural world. Zhu Xi wanted to establish and defend a coherent and practical self-cultivation theory, which would enable people to recognize the dao through daily experiences. Nevertheless, in his poetry production, he was facing a long-entrenched influential poetic tradition with its emphasis on the outer world described by embellished words and spontaneous overflow of emotions, while leaving an open end for the meanings or less discriminatively appealing to the Daoist or Buddhist idea of transcendence, the logic of which fundamentally contradicts that of daoxue construction. This made it impossible to achieve the dao in a this-worldly fashion. The contradiction had to be reconciled by Zhu Xi in his poems, an issue that he actually wrestled with throughout his life. Consequently, the style of Zhu Xi’s poetry was differentiated from both that of other Neo-Confucians and indeed that of any other poets in Chinese history. In his poetic texts, the tension between the outer world, inner emotions and philosophical inclination is more intensified, and the exploration of the relationship between man and nature more focused and conscious. In this thesis, I present an aesthetic world of Zhu Xi beyond all his ambiguous philosophical discussions, unfavorable comments on poetry, and his profoundly contradictory attitudes towards versifying.

本論文系就朱熹禮學巨著－－儀禮經傳通解中之家禮部分，作全面之研討；蓋禮之於 人者大矣，孔子有言曰：「不學禮，無以立．」是禮可使吾人品節詳明而德性堅定也 ．朱子亦嘗為言：「凡禮有本有文，自其施於家者之，則名分之守，愛敬之實，其本 也；冠昏喪祭儀章度數者，其文也．其本者，有家日用之常禮，固不可以一日而不修 ；其文又皆所以紀綱人道之終始，雖其行之有時，施之有所，然非講之素明，習之素 熟，則其臨事之際，亦無以合宜而應節．」是家禮諸儀節，最切於人倫日用，故得以 綱紀人道之終始，而彰顯禮之功效．全文凡分七章． 第一章：緒論，就朱子生平議禮考禮之背景，探求珠子編修儀禮經傳通解之經過及其 規模，並對參與編修之門人、學友略作考述．第二章：論家禮第一單元之士冠禮及冠 義．就士冠禮之文分章解析，且依其儀節之進退，酬答之言辭，輔以冠義篇所闡述之 義以為說．第三章：論家禮第二單元之士昏禮及昏義．此章之研究方法與步驟，與上 章相同．第四章：論家禮第三單元之內則篇．內則本為禮記第十二篇，朱子謂此必古 者學校教民之書，宜以次於昏禮，故取以補經而附以傳記之說，以成斯篇．其經、傳 之規模既立，亦依前章之例，解析其編次體例，並分章論述，以抽繹其要義．第五章 ：論家禮第四單元之內治篇，此乃朱子輯錄經籍史冊雜書中，凡言人君所以統理其工 廷內院之法者，集結而創為此篇；亦分編有經、傳之文．此章之研究方法及步驟，與 上章相同．第六章：論家禮第五單元之五宗篇，此亦朱子蒐編古籍之中，凡言宗子之 法以治族人者，所創之新篇；篇中除朱子所釐析之章目闕「右某某」之稱謂外，體例 一如前二篇．此外，家禮第六單元之親數記，即爾雅釋親篇文，文中僅載閨門三族親 戚之名號，故附於本章之末．此篇研究方法及步驟，與上二章相同．第七章：結論， 融合前述各章所論之要義，全面觀照朱子編修家禮一貫用心之所在，並評述其作用與 得失影響．

Issued also as thesis, Universit́e de Paris. / "Bibliographie": p. [121]-122.

研究目的：宋明理學家特別重視內聖成德之學，內聖之工夫即在對性命天道之體悟， 以達到聖人之境界。其工夫理論之其礎乃心性論。本文即試圖闡發朱熹所論心性學說 及據此而展開之工夫理論。 研究文獻：本文所採取之資料來鴻，乃朱子語類、朱文公文集（包括續集、別集）、 四書集註、朱子遺書及其他朱熹之著作，以此為主要研究文獻。 研究方法：此可分二點加以說明。一為堅持實事求是之原則，從朱熹之實際思想出發 ，對具體問題，進行具體分析。另一是朱熹晚年之定論。宋黎靖德編輯朱子語類時， 將每一人記錄之語錄的年代都保存下來，故本文據語類所記錄之年代，採取朱熹晚年 之定論，以說明朱熹心性學說各概念之具體涵義及其義理間架。 研究內容及研究結果：第一章，朱熹生平與著作。本章重在記敘其思想發展之歷程， 並對其各種著作之緣起及內容加以介紹。第二章，朱熹心性論之淵源。此章就北宋理 學家有關心性之學說，略加說明，從而了解朱熹如何吸收、綜合他們之系統。第章， 朱熹心性論之基礎－－理氣論。朱熹哲學以理與氣為中心展開，理與氣落實到人方面 ，便表現為性、心、情等人性問題。故此章就朱熹理氣論，加以申述，並藉此而了解 心、性、情之關係。第四章，朱熹論性。先敘述朱熹所論性之涵義，繼而分解其所分 天地之性與氣質之性之關係。第五章，朱熹論心及其與性、情之關係。先述朱熹所論 心之涵義，繼而論其所分道心與人心之關係。最後，以「心統性情」說疏解心、性、 情三者之關係。第六章，朱熹心性論下之工夫論。工夫理論之目的，乃將氣質之性或 人心恢復於天地之性或道心。欲達此目標，則必通過窮理與居敬工夫。故此章論述朱 熹對窮理與居敬工夫之觀點。第七章，結論。透過上文之研討，以衡定朱熹之心性論 在其整個哲學上之地位及其與儒學之關係。

張家輝. / 論文(哲學碩士) -- 香港中文大學硏究院歷史學部, 1997. / 參考文獻: leaves 169-175. / Zhang Jiahui. / 論文提要 --- p.i / 圖表索引 --- p.iv / 引論 --- p.I / Chapter 第一章 --- 分析架構：當代詮釋學 --- p.1 / Chapter 1. --- 詮釋多元化的呼喚 / Chapter 2. --- 「創造的詮釋學」理論 / Chapter 第二章 --- 中國儒學的「道統」觀念 --- p.21 / Chapter 1. --- 儒家道統說的涵義及其發展 / Chapter 2. --- 硏究道統觀證成的幾種模式 / Chapter 3. --- 朱熹的歷史地位 / Chapter 第三章 --- 「集大成」的朱熹 --- p.46 / Chapter 1. --- 整個文化大傳統即是道統 / Chapter 2. --- 朱熹對先秦及北宋諸儒的繼承 / Chapter 第四章 --- 錢穆的詮釋視界及其形成背景 --- p.72 / Chapter 1. --- 錢穆與無錫世界 / Chapter 2. --- 東西文化優劣比較與和合性 / Chapter 第五章 --- 「別子爲宗」的朱熹 --- p.87 / Chapter 1. --- 廣義的道統觀 / Chapter 2. --- 第一期：初訪朱子世界 / Chapter 3. --- 第二期：「道德形上學」之建立與朱子的不透 / Chapter 4. --- 第三期：牟氏朱子學的「轉出」 / Chapter 5. --- 第四期：貞定圓教模型 / Chapter 第六章 --- 牟宗三的詮釋視界及其形成背景 --- p.133 / Chapter 1. --- 熊十力與唐君毅對牟宗三的影響 / Chapter 2. --- 從心理角度透視牟宗三的「開出說」 / Chapter 3. --- 小結 / 總結 --- p.164 / 參考書目 --- p.169

第一章： 理學之先驅：第一節 韓愈與佛學：一、韓愈與理學，二、韓愈與佛；第二 節 李翱與佛學；第三節 柳宗元與佛學。 第二章 朱子理學之淵源：第一節：周敦頤與佛學（西元１０１７∼１０７３）：一、太極圖 二、通書；第二節 張載與佛學（西元１０２１∼１０７８）：一、西銘，二、正蒙 ； 第三節 程顥與佛學（西元１０２３∼１０８５）：一、識仁篇，二、定性書，三性一元論； 第四節 程頤與佛學（西元１０３３∼１１０７）：一、理氣說，三、主敬、窮理說，四、主 敬、理氣說與佛學；第五節 楊時與佛學（西元１０５３∼１１３５）；第六節 羅 從彥豫章、李侗（延平）與佛學：一、羅從彥西元１０７２∼１１３５），二、李侗 （西元１０９３∼１１６３），三、劉勉之（白水）、胡憲（藉溪）、劉子 （屏山 ）。第三章 朱子理學與佛學之關係：一、朱子西元１１３０∼１２００）生平與學術，二、朱子 理學與佛學之淵源。壹、論心性理氣部份：第一節 太極說與佛學；第二節 理氣說與佛學；第三節 氣質說與佛學；第四節 心理、性 理說與佛學；第五節 性情說與佛學；二、論修養部份；第一節 涵養、省察說佛學 第二節 主靜、主敬說與佛學；第三節 天理、人欲說與佛學；第四節 知、行說與 佛學。 第四章 朱子闢佛之研討：壹、學理部份；第一節 從宇宙觀探討朱子之闢佛：一 、朱子之宇宙觀，二、從朱子之宇宙觀論其闢佛，三、佛氏之宇宙觀；第二節 從本 體論探討朱子之闢佛：一、朱子之本體論 ，二從朱子之本體論論其闢佛 ，三、佛氏 之本體論；第三節從教育學探討朱子之闢佛：一、從心性論看，二從教育之宗旨與階 次看，從教育之目的與步驟看，四、從教育之內容看，五、從修養論看，六從施教之 深淺次第看；第四節 從倫理學探討朱子之闢佛：一、佛氏有關孝道之倫理，二、佛 氏有關君臣之倫理，三、佛氏有關夫婦之倫理，四佛氏有關兄弟、朋友之倫理，五、 佛氏有關師弟之倫理。 貳、存養部份：第一節 辨釋氏以知覺運動言性之非，第二節 辨釋氏以心求心之非 ，第三節 辨釋氏有上達無下學之非，第四節 辨釋氏有敬以直內無義以方外之非， 第五節 辨釋氏有克己工夫而無復禮之非，第六節辨釋氏頓悟求速之非，第七節 辨 釋氏一覺之外不復事事非非，第八節 辨釋氏參話頭終日味無義語之非。 結論。

朱熹所建構的朱子學於後代之所以興盛的原因多門，官學、科舉的推動，雖將朱學普及化於民間士子，但亦僵化了朱學的發展，因而真正能將朱學的精髓發揚光大者，則非朱門弟子莫屬。若溯其源，則南宋朱門弟子對於朱學的傳衍，更是影響後代朱學發展的關鍵，無論從「道統」、「字義」等來看，或是元、明以降的《四書》學發展，黃榦和陳淳在其間皆扮演著關鍵性的角色，於朱學史中佔有不可或缺的一頁。基於此，本論文以朱門第一代弟子黃榦、陳淳為研究對象，首先從二人的為學歷程裡，鉤勒出一條繼承面向的脈絡。其次，透過二人的為學思想、體用關係、道統思維等方面，觀察二人在經典的詮釋與建構裡，如何接受、轉化及傳衍朱學。整體來說，本論文從原典文獻的角度出發，一方面客觀地釐清朱門後學的發展樣態，另一方面回應當前學術史的建構，重新看待在過去被忽略的歷史現場，補強朱門後學的研究成果。

The art of reading and its application to knowledge acquisition and innovation by elites have been largely neglected by historians of print culture and reading in late imperial China (1368-1911). Unlike most studies, which are concerned more with the implied reader and individual reading experience, the present study assumes that the actual reader and the social, cultural and epistemic dimensions of reading practices are the central issues of a history of reading in China. That is, while the art of reading was internalized by the individual, his learning and application of it had social, cultural and epistemic features. At a time when secular reading practices in Renaissance England were informed by Erasmian principles, Ming literati, regardless of their different philosophical stances, were being trained in an art of reading proposed by Zhu Xi (1130-1200), whose Neo-Confucian philosophy had been esteemed as orthodox since the fourteenth century. Transformations and challenges in interpreting and applying his art did not hinder its general reception among elite readers. Its common employment determined the practitioner’s epistemic frame and manner of knowledge innovation. My dissertation consists of five chapters bracketed with an introduction and conclusion. Chapter One discusses Zhu’s theory of reading and the implied pattern of acquiring and innovating knowledge, based on a careful reading of his writings and conversations. Chapter Two describes the transmission of Zhu’s theory from the thirteenth to the seventeenth centuries. During its transmission, Zhu’s art was reedited, rephrased, and even readapted by both government agencies and individual authors with different intentions and agendas. Chapter Three focuses on the reception of Zhu’s theory of reading by 1500 and argues that the moral end of reading eventually triumphed over the intellectual one in early Ming Confucian philosophy. Chapter Four explores the affinity of Ming philosophers of mind with Zhu’s theory in their reading concepts and practices from 1500 to the mid-seventeenth century. Despite their attempts to separate themselves intellectually from the Song tradition, Ming philosophers of mind followed Zhu’s rules for reading in their intellectual practices. Chapter Five outlines the reading habits and knowledge landscape based on a statistical survey of extant Ming imprints. Despite some deviations, the Ming reading habits and knowledge framework largely accorded with Zhu’s theory and its Ming adaptations. The continuity of reading habits from Zhu’s time to the seventeenth century, I conclude, inspires us to rethink the Ming apostasy from the Song tradition. The particularity of scholarly knowledge acquisition and innovation in Ming-Qing China by the eighteenth century was not invented by Ming-Qing scholars but anticipated by Zhu through his theory of reading. With respect to late imperial China, the history of reading, together with the history of knowledge, is yet to be fruitfully explored. With this dissertation, I hope to be able to make a contribution to the understanding of the East Asian orthodox habit of reading as represented by Zhu’s admirers. By placing my investigation in the context of the history of knowledge, I also hope to contribute to the understanding of the relationship of reading to the way that knowledge evolved in traditional China. Intellectual historians tended to consider the Ming Confucian tradition as having broken off from the Cheng-Zhu tradition, but at least in reading habits and practices Ming elite readers perpetuated Zhu’s theory of reading and the knowledge framework it implied.

1 Michal Vázal: The Confucian Ideal of Harmonious Community according to the Norms of the Wu Lineage from Mingzhou Abstract Abstract: This paper aims to characterize the structure and values produced by rituals in a kinship community, and how these characteristics subsequently helped to shape a harmoniously working community and its ideological relationship with the state in terms of local governance. The rituals in question are partially confined in time and place, as they are observed on one particular community, and are examined only in the extent of the primary source named "The Norms and Rituals of the Wu Lineage of Mingzhou" (Mingzhou Wu Shi Jiadian) - a ritual manual authored mainly by Wu Di (died 1736) from the village of Mingzhou, which belonged to the Huizhou prefecture (the south of the present day Anhui province). On the other hand, this text is largely based on Zhu Xi's "Family Rituals" (Jiali) which were viewed across the country as the ritual standard. The most essential rituals used to govern the lineage were coming of age ritual, wedding rituals, funeral rituals and sacrifices to ancestors. A unifying principle behind the structure and values these rituals created was seniority. The lineage structure was created mainly by the system in which the branches of firstborn sons were superiors to...