區達仁. / 手稿本, 複本據手稿本影印. / Thesis (M.A.)--香港中文大學, 1989. / Shou gao ben, fu ben ju shou gao ben ying yin. / Includes bibliographical references. / Ou Daren. / Thesis (M.A.)--Xianggang Zhong wen da xue, 1989. / Chapter 一 --- 前言 --- p.1 / Chapter 二 --- 戰國都城的形制與佈局 --- p.3 / Chapter 〈一〉 --- 魯曲阜的形制與佈局 --- p.3 / Chapter 1 --- 概述 --- p.4 / Chapter 2 --- 內城的佈局 --- p.14 / Chapter 3 --- 外城的佈局 --- p.16 / Chapter 4 --- 建制的特點 --- p.30 / Chapter 〈二〉 --- 齊臨淄的形制與佈局 --- p.40 / Chapter 1 --- 概述 --- p.40 / Chapter 2 --- 內城的佈局 --- p.50 / Chapter 3 --- 外城的佈局 --- p.55 / Chapter 4 --- 建制的特點 --- p.61 / Chapter 〈三〉 --- 燕下都的形制與佈局 --- p.67 / Chapter 1 --- 概述 --- p.68 / Chapter 2 --- 內城的佈局 --- p.74 / Chapter 3 --- 外城的佈局 --- p.96 / Chapter 4 --- 建制的特點 --- p.98 / Chapter 〈四〉 --- 趙邯鄲的形制與佈局 --- p.106 / Chapter 1 --- 概述 --- p.106 / Chapter 2 --- 內城的佈局 --- p.108 / Chapter 3 --- 外城的佈局 --- p.113 / Chapter 4 --- 建制的特點 --- p.120 / Chapter 〈五〉 --- 韓新鄭的形制與佈局 --- p.124 / Chapter 1 --- 概述 --- p.124 / Chapter 2 --- 內城的佈局 --- p.128 / Chapter 3 --- 外城的佈局 --- p.141 / Chapter 4 --- 建制的特點 --- p.148 / Chapter 〈六〉 --- 楚紀南城的形制與佈局 --- p.152 / Chapter 1 --- 概述 --- p.153 / Chapter 2 --- 內城的佈局 --- p.162 / Chapter 3 --- 外城的佈局 --- p.165 / Chapter 4 --- 建制的特點 --- p.178 / Chapter 三 --- 戰國都城建制比較 --- p.189 / Chapter 四 --- 戰國都城建制與營國制度的關係 --- p.245 / Chapter 五 --- 結論 --- p.293

<p>In the Philosophy of History. Hegel argues that the empire of ancient China constitutes the beginning of history. While lithe end of history as a fundamental problem has been commented on extensively in 20th century Hegel scholarship, lithe beginning" has been relatively neglected. This thesis is an attempt to fill an existing gap. It examines Hegel's interpretation of Chinese history in the context of his political and historical philosophy as a whole. It argues that his interpretation proceeds from the vantage point of western modernity. While modern ethical life. according to Hegel. is characterized by the dialectical relationships between the family. civil society. and the state. Chinese ethical life does not differentiate beyond the ethical substance of the family. The Chinese state is model led on the structure of the family and ethical-political duties are defined in terms of filial obligations: moral subjectivity and autonomy which precede modern ethical life are lacking in Chinese culture. Because of the non-differentiation of the Chinese ethical substance. Chinese history is essentially static or non-dialectical. on Hegel's view. In the last two chapters. this thesis attempts to determine the insights as welI I as the limitations of Hegel's account of China in the context of the fundamental changes which modern China has undergone and is still undergoing.</p> / Master of Arts (MA)

This thesis focuses on change and persistence of the structure of the international system. It attempts to address the question why hierarchic structures prevailed during the Ancient and Classical eras (3000 B. C. ? 1500 A. D. ). The thesis compares and contrasts the Roman Empire (the Pax Romana period 1st century B. C. -3rd century A. D. ) and the Chinese Empire (the T?ang Dynasty 618-907 A. D. ) as hierarchic structures and the multi-state system of ancient Greece (8th-4th century B. C. ) and the multi-state system of ancient China (The Spring and Autumn and the Warring States Period 722-221 B. C. ) as anarchic structures. The thesis suggests that the moral purpose of the state, the competitive security environment, the desire for benefits and geopolitical and strategic advantages played the major role in the immediate transformation from anarchy to hierarchy. The thesis asserts that the generation of common goods, the decline in transaction costs and the success in securing the commitment of the members and the legitimacy of the system enabled and encouraged the persistence of hierarchic structures. It also re-emphasizes that whereas the persistence of hierarchic systems depends on the existence of several factors, only one factor can promote the persistence of anarchic structures e. g. the moral purpose of the state.

by Ng Man Fai. / Title also in Chinese. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1990. / Bibliography: leaves 165-170. / Acknowledgement --- p.i / Abstract --- p.ii / Content --- p.iv / Chapter Chapter 1. --- Introduction / Chapter 1.1 --- Starting point --- p.1 / Chapter 1.2 --- TL dating --- p.2 / Chapter Chapter 2. --- Introduction to the unified model / Chapter 2.1 --- Introduction --- p.5 / Chapter 2.2 --- The model itself --- p.5 / Chapter Chapter 3. --- Experimental apparatus / Chapter 3.1 --- Thermoluminescence (TL) glow curve taking system --- p.10 / Chapter 3.2 --- Alpha-counting system --- p.12 / Chapter 3.3 --- Flame photometer --- p.14 / Chapter 3.4 --- Irradiation unit --- p.15 / Chapter 3. 5 --- Constant temperature oven --- p.16 / Chapter Chapter 4. --- Supralinear correction in additive thermoluminescence dating method / Chapter 4.1 --- Supralinearity as a difficulty in additive dose TL dating method --- p.19 / Chapter 4.2 --- A brief review of the conventional models --- p.20 / Chapter 4.3 --- Fitting of data to the unified model --- p.23 / Chapter 4.4 --- Results --- p.27 / Chapter Chapter 5. --- Thermoluminescence dating of ancient Chinese pottery / Chapter 5. 1 --- Introduction --- p.36 / Chapter 5.2 --- Dating of samples from Tung Wan archaeological site --- p.36 / Chapter 5.3 --- Comparison of dating results of samples from Philippines and Guangdong --- p.48 / Chapter Chapter 6. --- Experimental and theoretical investigation of the TL fading behaviour / Chapter 6.1 --- Introduction to fading process --- p.70 / Chapter 6.2 --- How fading effect affects the dating results --- p.72 / Chapter 6.3 --- Comparison of the semi-analytical prediction with the experimental result --- p.74 / Chapter 6.4 --- Dose-dependent TL fading of various minerals --- p.83 / Chapter Chapter 7. --- Single-peak and multiple-peak TL kinetics studies / Chapter 7.1 --- An introduction to the first order and second order TL kinetics --- p.106 / Chapter 7.2 --- Recent developments made by P. W. Levy --- p.115 / Chapter 7.3 --- The unified model kinetics --- p.121 / Chapter 7.4 --- Glow curve behaviour of CaSO4 : Dy and CaF2 ： Mn TL phosphors --- p.125 / Chapter Chapter 8. --- Conclusion --- p.144 / Appendices 1-10 --- p.147 / References --- p.165

This thesis focuses on change and persistence of the structure of the international system. It attempts to address the question why hierarchic structures prevailed during the Ancient and Classical eras (3000 B. C. ? 1500 A. D. ). The thesis compares and contrasts the Roman Empire (the Pax Romana period 1st century B. C. -3rd century A. D. ) and the Chinese Empire (the T?ang Dynasty 618-907 A. D. ) as hierarchic structures and the multi-state system of ancient Greece (8th-4th century B. C. ) and the multi-state system of ancient China (The Spring and Autumn and the Warring States Period 722-221 B. C. ) as anarchic structures. The thesis suggests that the moral purpose of the state, the competitive security environment, the desire for benefits and geopolitical and strategic advantages played the major role in the immediate transformation from anarchy to hierarchy. The thesis asserts that the generation of common goods, the decline in transaction costs and the success in securing the commitment of the members and the legitimacy of the system enabled and encouraged the persistence of hierarchic structures. It also re-emphasizes that whereas the persistence of hierarchic systems depends on the existence of several factors, only one factor can promote the persistence of anarchic structures e. g. the moral purpose of the state.

Les plus anciens passages du Zhuangzi (datés de la fin du 4e s. AEC) méritent une attention particulière pour leur profonde originalité. La sagesse qu’ils illustrent semble se résumer ainsi: il faut s’accorder au « ciel » (tian 天, ce qui est spontané) et se défaire de l’« humain » (ren 人, ce qui est délibéré). Si, cependant, de s’accorder au ciel signifie de ne plus prendre de partis et de ne pas écarter ce qui s’offre à soi, un problème surgit tout de suite: comment prendre le parti du ciel et écarter l’humain? Comment même admettre une distinction fondamentale entre ce qui est céleste et ce qui est humain? Le Zhuangzi prétend justement dépasser toute distinction établie. Peut-être faudra-t-il dire que ce par quoi la sagesse se définit, i.e. l’opposition du ciel et de l’humain, n’en est qu’une définition « extérieure », une approximation étrangère à la sagesse même, qui est imprescriptible. Une alternative se présente alors: soit (1) la sagesse est inabordable, et il faudra un prodige (et peut-être quelques techniques préparatoires indirectes) pour qu’elle puisse advenir; soit (2) la sagesse est inévitable, et il n’y a rien à faire. Cette seconde option resterait peut-être invisible si elle ne nous était pas signalée par Guo Xiang (252-312 EC), commentateur canonique du Zhuangzi. De ne rien faire, de ne pas résister à ce qui se passe déjà, fait partie de l’idéal original du sage en tant que personne céleste, où le « ciel » est compris comme le cours même des choses, la spontanéité profonde de l’existence, sa transformation constante, l’émergence et l’évanouissement de toute chose. Pour éviter la contradiction, l’activité humaine doit être, fondamentalement et finalement, spontanée. Pensées, jugements, désirs et décisions naissent d’eux-mêmes. Il faudra dire, en fin de compte, qu’aucun être, être humain y compris, ne peut éviter la « sagesse » du cours des choses. / The core wisdom of the Zhuangzi is commonly epitomized along such lines: one ought to follow “heaven” (tian 天, the spontaneous) and break free from the “human” (ren 人, the deliberate). The present essay questions this abbreviation via an exploration of the oldest sections of the Zhuangzi (dated to the end of the 4th century BCE). If “following heaven” entails not to take sides, and not to shun whatever presents itself, a problem arises: how should I take the side of heaven and discard the human? How could I even allow a fundamental distinction between the heavenly and the human? Eventually, we may be tempted to concede that the definition of wisdom which generates an opposition between heaven and the human is ‘extrinsic’ to wisdom, which itself must remain imprescriptible. An alternative then emerges: either (1) wisdom is inaccessible, and it would take a kind of miracle (prepared, as it may be, by some indirect techniques) for wisdom to turn up; or (2) wisdom is inevitable. This second option would perhaps go unnoticed were it not signaled by Guo Xiang (252-312 EC) in his canonical commentary of the Zhuangzi. The idea that wisdom makes no requirement of us – leaving us open to whatever is going on – in fact corresponds to the ideal of the sage as the heavenly person, where “heaven” is identified with the very run of things, i.e. the original spontaneity of existence and its constant transformation, the emergence and fading away of each and every thing. Thereupon, we are gradually led to the conclusion that our situation (‘whatever is going on’) includes human activity, so that even “the human” must be recognized as fundamentally spontaneous: thoughts, judgments, desires, decisions and intentions are born of themselves. Nothing, in the end, avoids the “wisdom” that belongs with the course of events.

Based on the geographical distribution of the unearthed musical instruments and their archaeo-cultural considerations, I first examine musical cultures of the Shang and Zhou dynasties in the seven-regions of Central Plain, Northwest, North, East, Southwest, South, and Southeast, each of which showed affinity to some particular political unit (state), ethnicity and social organization of the archaeological culture. Through regional and cross-regional analysis of the shape, composite and musical features of the instruments and their contemporary cultural significance, I argue that the Shang and Zhou musical cultures were primarily originated and developed in multiple cultural contexts along the Yellow River and Yangtse River areas. Among the seven regions, the Central Plain region occupied a dominant position. The other regions of musical culture developed independently but maintained close cultural interaction with the Central Plain region. / Lastly, I discuss the ritual-music function of the instruments in the formation of ritual-music system, the condition of the owners and players of the instruments, and the compositive set of ritual bronze vessels and instruments. I conclude that the social function of musical instruments in the Shang and Zhou dynasties had actually gone beyond music performance itself. They had functions of performing music, executing sacrifice, and symbolizing the socio-political status and ranks of individuals. / This dissertation is an archaeo-musicological study on unearthed musical instruments of the Shang (1600 B.C.--1046 B.C.) and Western Zhou (1046 B.C.--771 B.C.) dynasties in China. Using the unearthed musical instruments in conjunction with other related archaeological findings and ancient Chinese documents, I discuss issues relating to the multi-structure and social function of these instruments within their socio-historical contexts. / Using the textual information from oracle bone inscriptions, bronze inscriptions, and Chinese classical texts, I explore the functions of the unearthed musical instruments in terms of sacrificial activities and the Liyue (ritual-music) system. I identify four types of excavation (dwellings, sacrificial pits, hoards, and tombs) to elucidate the relationship between sacrificial activities and musical instruments. I then discuss the metaphor of the instruments' decorations and the use of instruments in the ritual activities such as praying for rain and ancestral cult. / 方建軍. / 論文(哲學博士)--香港中文大學, 2005. / 參考文獻(p. 277-316). / Adviser: Tsao Poon Yee. / Source: Dissertation Abstracts International, Volume: 67-07, Section: A, page: 2380. / 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, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in English. / School code: 1307. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (p. 277-316). / Fang Jianjun.