Thesis (Ph.D.)--Indiana University, 1999. / Adviser: Robert Eno. Includes bibliographical references.

張小軍. / 以福建陽村為調查對象 / 論文(哲學碩士)--香港中文大學硏究院人類學部,1994. / 參考文獻: leaves 93-100 / Zhang Xiaochun. / 致謝 / 序言 --- p.3 / Chapter 第一章： --- 陽村概述 --- p.6 / Chapter 一. --- 概况（人口，生態，宗族，經濟） --- p.6 / Chapter 二. --- 移民文化:漢族畲化現象 --- p.10 / Chapter 上篇: --- 宗祠的産生:從功德祠到宗祠 / Chapter 第二章： --- 功德祠：佛教與國家、地方和個人 --- p.17 / Chapter 一. --- 陽村功德祠與個人慎終心理 --- p.17 / Chapter 二. --- 唐宋功德寺的國家和地方傳統 --- p.24 / Chapter 三. --- 從寺到祠的觀念轉變 --- p.28 / Chapter 第三章： --- 儒學與地方群體的宗族化 --- p.36 / Chapter 一. --- 功德寺田，義田和義 莊 --- p.36 / Chapter 二. --- 朱熹與陽村宗族 --- p.39 / Chapter 三. --- 宗族化、宗祠化與地方、國家和個人秩序 --- p.42 / Chapter 下篇: --- 宗祠的“復興´ح：新的社會意義 / Chapter 第四章： --- 宗族與階級 --- p.54 / Chapter 一. --- 階級與社會群體界定的政治化 --- p.54 / Chapter 二. --- 土改中的階級與宗族 --- p.57 / Chapter 三. --- 國家政治下的宗族和階級 --- p.59 / Chapter 第五章： --- "宗祠與""黨""" --- p.66 / Chapter 一. --- 宗祠的“復興´ح --- p.66 / Chapter 二. --- 黨與黨的對話 --- p.70 / Chapter 三. --- 秩序重建中的權力與宗祠“復興´ح的社會意義 --- p.72 / Chapter 第六章: --- 宗祠與老人政治 --- p.80 / Chapter 一. --- 國家政治下的老人權力資源 --- p.80 / Chapter 二. --- 地方老人精英:誰的代理人? --- p.82 / Chapter 三. --- 宗祠：新的權力空間 --- p.86 / 結語 --- p.91 / 參考書目（中文） --- p.93 / 參考書目（英文） --- p.97 / 后記 --- p.100

聂利. / "2010年9月". / "2010 nian 9 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 108-112). / Abstract in Chinese and English. / Nie Li. / 前言 --- p.8 / Chapter （一） --- 问题的提出:晚清礼仪之争 --- p.8 / Chapter （二） --- 研究回顾和研究意义 --- p.12 / Chapter （三） --- 研究方法和研究资料 --- p.19 / Chapter 第一章 --- 西方传教士对祖先崇拜的态度 --- p.20 / Chapter （一） --- 反对的立场 --- p.21 / Chapter （二） --- 包容的立场 --- p.24 / Chapter （三） --- 调和的立场 --- p.27 / Chapter （四） --- 小结 --- p.30 / Chapter 第二章 --- 中国基督徒和慕道者对祖先崇拜的态度 --- p.32 / Chapter （一） --- 反对的立场 --- p.33 / Chapter （二） --- 支持的立场 --- p.37 / Chapter （三） --- 小结 --- p.40 / Chapter 第三章 --- 论争中的圣经解释 --- p.49 / Chapter （一） --- 拜独一神 --- p.49 / Chapter （二） --- 孝敬父母 --- p.56 / Chapter （三） --- 偶像 --- p.62 / Chapter （四） --- 其它 --- p.73 / Chapter （五） --- 小结 --- p.78 / Chapter 第四章 --- 晚清礼仪之争与圣经 --- p.87 / Chapter （一） --- 传教士和中国基督徒观点的异同 --- p.87 / Chapter （二） --- 影响传教士立场的因素 --- p.89 / Chapter （三） --- 影响中国基督徒立场的因素 --- p.97 / Chapter （四） --- 圣经的作用 --- p.100 / Chapter （五） --- 小结 --- p.101 / 结论 --- p.104 / 附录:传教士中英文名对照表 --- p.107 / 参考书目 --- p.108

published_or_final_version / Sociology / Master / Master of Philosophy

Filiality (xiao) has been a significant concept in Chinese culture. Its significance is shown by the fact that its idea was elevated to a system of philosophy by Confucians in the Zhanguo period (475-221 B.C.E.). The purpose of this study is to clarify why filiality was important and what the philosophy of filiality essentially meant. Filiality was not merely a familial ethic. In the Western Zhou period (the 11th c. to 770 B.C.E.), it meant sacrifices to ancestors. Filiality toward fatherhood was essentially obedience to headship of lineage groups, and it was expressed in ancestor worship. When lineage gradually collapsed in the Chunqiu period (770-475 B.C.E.), its significance must have been restricted. In fact, however, filiality was given a new meaning by Zhanguo Confucians. First, Confucius emphasized the mental aspect of filiality, and then Mencius thought of filiality as the basis from which general ethics were generated. The various ideas of filiality were collected in a book: the Book of Filiality. This book, presenting the dichotomy between love and reverence, argued that a father-son relationship had an element shared by a monarch-retainer relationship and that filiality should be shifted into loyalty. The essential achievement of this philosophy was the recognition of the dualistic nature of human beings; any human relationship was a social relation between two social roles as well as an emotional connection between two characters. The former was the basis for culture and society. It was the aspect of culture inherent in human nature that should be developed to bring about social justice. This dualism was derived from the ambiguity of fatherhood in ancestor worship. As ancestor symbolized the social role of lineage headship, the philosophy of filiality symbolically connected fatherhood to the social role of authority in general. Filiality was identified with devotion to the absolute basis for humans and society that was symbolized by fatherhood. This thesis, analyzing ancient Chinese philosophy of filiality, presents a hypothesis concerning the essential structure of ancestor worship, which can be summarized as the symbolism representing higher levels of authority on the basis of parental authority.

Filiality (xiao) has been a significant concept in Chinese culture. Its significance is shown by the fact that its idea was elevated to a system of philosophy by Confucians in the Zhanguo period (475-221 B.C.E.). The purpose of this study is to clarify why filiality was important and what the philosophy of filiality essentially meant. Filiality was not merely a familial ethic. In the Western Zhou period (the 11th c. to 770 B.C.E.), it meant sacrifices to ancestors. Filiality toward fatherhood was essentially obedience to headship of lineage groups, and it was expressed in ancestor worship. When lineage gradually collapsed in the Chunqiu period (770-475 B.C.E.), its significance must have been restricted. In fact, however, filiality was given a new meaning by Zhanguo Confucians. First, Confucius emphasized the mental aspect of filiality, and then Mencius thought of filiality as the basis from which general ethics were generated. The various ideas of filiality were collected in a book: the Book of Filiality. This book, presenting the dichotomy between love and reverence, argued that a father-son relationship had an element shared by a monarch-retainer relationship and that filiality should be shifted into loyalty. The essential achievement of this philosophy was the recognition of the dualistic nature of human beings; any human relationship was a social relation between two social roles as well as an emotional connection between two characters. The former was the basis for culture and society. It was the aspect of culture inherent in human nature that should be developed to bring about social justice. This dualism was derived from the ambiguity of fatherhood in ancestor worship. As ancestor symbolized the social role of lineage headship, the philosophy of filiality symbolically connected fatherhood to the social role of authority in general. Filiality was identified with devotion to the absolute basis for humans and society that was symbolized by fatherhood. This thesis, analyzing ancient Chinese philosophy of filiality, presents a hypothesis concerning the essential structure of ancestor worship, which can be summarized as the symbolism representing higher levels of authority on the basis of parental authority. / Arts, Faculty of / Asian Studies, Department of / Graduate

Liu Dan. / Thesis submitted in: December 2000. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2001. / Includes bibliographical references (leaves 162-171). / Abstracts in English and Chinese. / Abstract --- p.i / Acknowledgements --- p.ii / List of illustrations --- p.iv / Chapter Chapter 1 --- Introduction: Research Issues and Literature Review --- p.1 / Chapter 1.1 --- Questions Raised and Their Significance --- p.1 / Chapter 1.2 --- Review of the Study on Ancestral Hall --- p.3 / Chapter 1.3 --- Thesis Goal and Research Method --- p.14 / Chapter 1.4 --- Content of the Thesis --- p.21 / Chapter 1.5 --- Research Discoveries and References Concerned with Liukeng --- p.21 / Chapter Chapter 2 --- Liukeng Village and Its Ancestral Halls --- p.26 / Chapter 2.1 --- A Brief Introduction of Liukeng Village --- p.26 / Chapter 2.2 --- The Ancestral Halls in Liukeng Village in Different Historic Periods --- p.33 / Chapter 2.3 --- The Construction of Ancestral Halls in the Context of Social Development in Various Historical Periods --- p.38 / Chapter Chapter3 --- Architectural Character of Ancestral Hall and Its Cause --- p.59 / Chapter 3.1 --- Architectural Form of Ancestral Halls --- p.59 / Chapter 3.2 --- The Reason for the Variety of Architectural Forms --- p.70 / Chapter Chapter 4 --- Zhuanci (Personal Sacrificial Hall) --- p.95 / Chapter 4.1 --- The Tradition of Building Zhuanci --- p.95 / Chapter 4.2 --- The Function of Zhuanxi and Its Association with Residential Buildings 一 Integrated Architectural Complexes --- p.104 / Chapter 4.3 --- The Changes of the Function of the Complex --- p.112 / Chapter Chapter 5 --- Ancestral Hall and Sublineage Living Units --- p.118 / Chapter Chapter 6 --- The Functional Shift of Ancestral Hall 226}0ؤ Ancestral Halls Used as Dwellings --- p.126 / Chapter 6.1 --- Rooms in Ancestral Hall --- p.126 / Chapter 6.2 --- "The Phenomenon ""Ancestral Halls Used as Dwellings"" from mid-Qing to the Republican Period" --- p.132 / Chapter 6.3 --- A Survey of the Residential Functions of Ancestral Hall --- p.137 / Chapter 6.4 --- The Behavioral Setting of Ancestral Hall --- p.145 / Chapter Chapter 7 --- Conclusion --- p.151 / Appendix --- p.156 / Bibliography --- p.162

The paper argues that the distinction between religious and secular realms of society is not as clear-cut in modern societies as it appears in theories of functional and institutional differentiation. The data used are mainly from China with a short excursion to the United States. The starting point is ancestor worship, which is a central element of traditional Chinese religion. The significance of ancestor worship in Chinese history and culture is briefly explained to illustrate on the one hand its central importance as a ritual practice and on the other hand the ambiguities of interpretation. On this basis, some theoretical considerations about the existence of ancestors are presented. This is followed by a report on contemporary temple festivals focusing on the worship of Fuxi, a mythic figure considered to be the first ancestor of the Chinese people. The next step is the description of official state rituals devoted to the worship of the very same mythological hero in contemporary China. Against this backdrop, the last part of the paper discusses the theoretical questions of classification and distinguishing between the religious and the secular.

Culture is commonly viewed as the most significant factor that distinguishes one ethic group from another. Writing is primarily defined as the carrier of culture. Religion is generally conceded to be the important way to convey culture, while culture is primly manifested by religion. Shang Dynasty that started up as a very first dynasty boasts of literary inscription, in the same time, it is discovered to be the earliest era of writing system in existence. All that is attributed to the Oracle Bone Inscriptions unearthed. Hence, Oracle Bone Inscriptions is associated with the culture study of Shang Dynasty. Central to the culture of Shang Dynasty is the religion culture in the sense that Oracle Bone Inscriptions articulates a great deal of records related to religion. Oracle Bone Inscriptions, accordingly, manages to provide abundant and genuine documents and evidences for the purpose of studying the culture of Shang Dynasty. The research aims to focus on the Oracle Bone Inscriptions as a main object of analysis, with the combination of the study of Oracle Bone, history of Shang Dynasty together with anthropology, which intends to explore the characteristics of China’s religion and develop a new definition. The Shang Dynasty is regarded as a period of strengthening religious belief and rituals. The degree of China’s religion ceremony represents itself in a statement of full popularity and development in Shang Dynasty which is implicated by the Oracle Bone Inscriptions, and the worship ceremony is embodied in China’s religion. Through the research, it is concluded that the core belief of China’s religion mainly revolves around ancestor worship and its consciousness; particular religious sites, such as ancestor temples; worship ancestor of genetic connection as well as ancestor of social groups; and belief of ethics and morality. Religion is closely concerned in society construction and nation building; moreover, it exerts a significant influence on Chinese cultures in many aspects. / published_or_final_version / Chinese / Master / Master of Philosophy

The paper argues that the distinction between religious and secular realms of society is not as clear-cut in modern societies as it appears in theories of functional and institutional differentiation. The data used are mainly from China with a short excursion to the United States. The starting point is ancestor worship, which is a central element of traditional Chinese religion. The significance of ancestor worship in Chinese history and culture is briefly explained to illustrate on the one hand its central importance as a ritual practice and on the other hand the ambiguities of interpretation. On this basis, some theoretical considerations about the existence of ancestors are presented. This is followed by a report on contemporary temple festivals focusing on the worship of Fuxi, a mythic figure considered to be the first ancestor of the Chinese people. The next step is the description of official state rituals devoted to the worship of the very same mythological hero in contemporary China. Against this backdrop, the last part of the paper discusses the theoretical questions of classification and distinguishing between the religious and the secular. / Theoretischer Ausgangspunkt des Beitrages ist die Unterscheidung zwischen Religion und säkularen Bereichen der Gesellschaft. Es wird argumentiert, dass diese Unterscheidung auch in modernen Gesellschaften weniger klar ist, als es Theorien der funktionalen und institutionellen Differenzierung unterstellen. Die empirische Basis der Überlegungen bilden Beobachtungen zu kollektiven Formen von Ahnenkult im heutigen China. Dazu werden zunächst die Bedeutung und verschiedene Interpretationen von Ahnenkult in China historisch erläutert. Daran anschließend folgen einige theoretische Überlegungen zur Existenz von Ahnen. Die nächsten Abschnitte beschreiben die heutige kollektive Verehrung von Fuxi als Ahn des chinesischen Volkes in zwei verschiedenen Formen: im Rahmen eines populären Tempelfestes und im Rahmen eines offiziellen staatlichen Rituals. Vor diesem Hintergrund wird im letzten Abschnitt gezeigt, dass bei der Verehrung von Toten die Grenze zwischen religiösen und säkularen Ritualen verschwimmt.