No description available.

No description available.

No description available.

Th. méd. Bern, 1958.

The problem of this thesis may be briefly stated: What was Marie de France trying to say when she wrote the Espurgatoire, the Fables and the Lais? What exactly was she trying to tell her Twelfth Century audiences and how did she wish posterity to interpret her compositions? Were her books written to entertain or to edify? Or again, did she have in mind some moral or spiritual improvement yet wish to entertain simultaneously? With a view to discovering the answers to some of these questions, the writer decided to undertake an analysis of the themes of sin and saintliness in the works of Marie de France. Some of the terms frequently used in the course of the investigation (e.g. sin, saintliness, theology) were then defined. In the Espurgatoire, it was discovered that the main theme was the theme of sin. There were few specific sins mentioned in that work, however. In the Fables, on the other hand, the sins are always specific. An attempt to classify the Fables yielded six categories which revealed Marie's wide range of interests and her deep concern with the problems of good and evil. This medieval ethic in the Fables is religious. A first group of seven Lais was examined. The content of each lay was discussed, the magic elements traced, the destiny motif and the theme of sin analysed. The aim of this procedure was to reveal the complexity of Marie de France's compositions—a complexity to be found in the various themes of the Lais, their symbols, their structure, and on occasion, their language. In a second group of five Lais, the writer pursued his analysis of the themes of sin and of saintliness. In seven out of a total of twelve Lais, the sins revealed were clearly theological. In the Prologue to the Lais, the writer tried to show that there was no real break in the meaning of lines 1-27. The connecting link seemed to him to be the idea of a process of explanation. Marie's message is that deep, important truths must be continually examined and interpreted afresh. This is hard work, but it may help to ward off sin. The poetess elaborates upon the theme of saintliness in the Espurgatoire,in those sections of the narrative dealing with the life of St. Patrick, the Terrestrial Paradise and the Celestial Paradise. She also provides further illustrations of the theme in the Lais of Fresne and Eliduc. The message in the Espurgatoire, the Fables and the Lais is an exhortation to avoid sin in this world and seek salvation in the life to come. (The Fables and the Lais are also entertainment of the highest order.) Marie's interest in religion in the Espurgatoire is obvious. The medieval ethic in the Fables is religious. The preoccupation of the poetess with the problems of good and evil in the Lais shows the same deep moral concern. Marie's audience for all three works was the same, i.e. the lay nobles, but there is evidence in her writings that she wished posterity to think about and expound her texts. Devotion, tenderness, trust and reason play an important role in Marie's concept of love, which is closely allied to that of destiny. She accepted the knightly code of morals and was not unacquainted with the casuistry of courtly love, yet she rejected "l'amour courtois," which she probably held to be contrary to Christian ethics. Marie de France's thinking is, on the whole, typically medieval. Her conclusions are almost all orthodox. She shows in the Fables, however, that although she believes in authority, she is not prepared to tolerate its abuse. Nor does Marie's orthodoxy allow her to be complacent about the problem of "la mal-mariee." The fact that she is even prepared, on occasion, to condone adultery would seem to suggest that her views on the role of women in the Twelfth Century were not quite orthodox. Were secular influences responsible for this independence of thought, or are both secular and religious influences accountable? What is certain is that Marie de France was interested in the Christian ideal of conduct, with its assumption on the one hand of human imperfection, and on the other, of an infinite perfectibility. Thus, it would be possible to look upon the combined works of Marie de France as a triptych, i.e. a set of three panels with pictures, designs or carvings, so hinged, that the two side panels may be folded over the central one. The Lais--the most complex of the three works— would be the central panel and the Fables and the Espurgatoire would be the two side panels. Such a triptych would certainly be used as an altar-piece for the greater glory of God. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

Thesis (M.A.)--香港中文大學. / MS. / Includes bibliographical references (l. 442-447). / Thesis (M.A.)--Xianggang Zhong wen da xue. / Chapter 第一章 --- 概論 / Chapter 第一節 --- 孟稱舜的生平及著述 / Chapter 第二節 --- 柳枝、酹江倆集與劇曲□弄夲的關係 / Chapter 第三節 --- 柳枝集的鳥瞰 / Chapter 第四節 --- 酹江集內容的分析 / Chapter 第五節 --- 元明雜劇版本的流佈 / Chapter 第二章 --- 酹江集所收元代雜劇的校勘 / Chapter 第一節 --- 馬致遠孤雁漢宮秋雜劇 / Chapter 第二節 --- 馬致遠三渡任風子雜劇 / Chapter 第三節 --- 馬致遠雷轟薦福碑雜劇 / Chapter 第四節 --- 白仁甫秋夜梧桐雨雜劇 / Chapter 第五節 --- 宮天挺范張雞黍雜劇 / Chapter 第六節 --- 鄭光祖王粲登樓雜劇 / Chapter 第七節 --- 關漢卿竇娥冤雜劇 / Chapter 第八節 --- 岳伯川鐵拐李雜劇 / Chapter 第九節 --- 康進之李逵負荊雜劇 / Chapter 第十節 --- 高文秀評范叔雜劇 / Chapter 第十一節 --- 秦簡夫東堂老雜劇 / Chapter 第十二節 --- 紀君祥趙氏孤兒雜劇 / Chapter 第十三節 --- 王寶甫高宴麗春堂雜劇 / Chapter 第十四節 --- 李文蔚燕青博魚雜劇 / Chapter 第十五節 --- 武漢臣天賜老生兒雜劇 / Chapter 第十六節 --- 羅貫中龍虎風雲會雜劇 / Chapter 第十七節 --- 孟漢卿智勘魔合羅雜劇 / Chapter 第十八節 --- □□□隔江鬭智雜劇 / Chapter 第三章 --- 酹江集所收明代雜劇的校勘 / Chapter 第一節 --- 周籓寭王黑旋風仗義疎財雜劇 / Chapter 第二節 --- 王九思沽酒遊春雜劇 / Chapter 第三節 --- 康海中山狼雜劇 / Chapter 第四節 --- 馮惟敏一世不伏老雜劇 / Chapter 第五節 --- 梅鼎祚昆侖奴雜劇 / Chapter 第六節 --- 梁辰魚江線女雜劇 / Chapter 第七節 --- 王衡鬱輪袍雜劇 / Chapter 第八節 --- 徐渭狂鼓史漁陽三弄雜劇 / Chapter 第九節 --- 徐渭雌木蘭替父從軍雜劇 / Chapter 第十節 --- □□□真傀儡雜劇 / Chapter 第十一節 --- 沈自徴鞭歌妓雜劇 / Chapter 第十二節 --- 孟稱舜鄭節度殘唐再創雜劇 / Chapter 第四章 --- 結論

郭劍鋒. / "2002年6月" / 論文 (哲學碩士)--香港中文大學, 2002. / 參考文獻 (leaves 187-195) / 附中英文摘要. / "2002 nian 6 yue" / Guo Jianfeng. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (leaves 187-195) / Fu Zhong Ying wen zhai yao. / Chapter 第一章 --- 引言 --- p.1-3 / Chapter 第二章 --- 歷時的陳述 / Chapter 第一節 --- 古代學者 --- p.4 / Chapter 1. --- 唐以前學者 --- p.4-5 / Chapter 2. --- 唐代學者 --- p.6-7 / Chapter 3. --- 宋代學者 --- p.7-11 / Chapter 4. --- 明代學者 --- p.11-14 / Chapter 5. --- 淸代學者 --- p.14-20 / Chapter 第二節 --- 現代學者 --- p.21 / Chapter 1. --- 1912年至1958年的硏究槪況 --- p.21 -43 / Chapter 2. --- 1958年以後臺灣學者的硏究成績 --- p.44-56 / Chapter 3. --- 1958年以後大陸及香港學者的硏究成績 --- p.57 -69 / Chapter 第三節 --- 西方學者 --- p.70-74 / Chapter 第三章 --- 辨僞方法的檢討 / Chapter 第一節 --- 分類檢討 --- p.75-77 / Chapter 1. --- 史事 --- p.78-84 / Chapter 2. --- 文字 --- p.85-95 / Chapter 3. --- 文體 --- p.96-101 / Chapter 4. --- 思想 --- p.102-110 / Chapter 5. --- 互涉 --- p.111-118 / Chapter 6. --- 流傳 --- p.119-126 / Chapter 7. --- 時代 --- p.127-129 / Chapter 8. --- 作者 --- p.130-133 / Chapter 第二節 --- 一點管見 --- p.134-140 / Chapter 第四章 --- 結論 --- p.141-144 / 注釋 --- p.145-159 / 附錄 / 附錄一：日本學者考辨《列子》真僞槪況 --- p.60-162 / 附錄二：學者考辨《列子》真僞簡表 --- p.163-168 / 附錄三：學者考辨《列子》篇章真僞簡表 --- p.169-177 / 附錄四：學者考辨《列子》所用方法簡表 --- p.178-186 / 參考書目 --- p.187-195

No description available.

陳志華. / Thesis (M.A.)--香港中文大學硏究院哲學學部. / Manuscript. / Includes bibliographical references: leaves 203-216. / Chen Zhihua. / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan zhe xue xue bu. / 自序 / Chapter (一) --- 前言 / Chapter (二) --- 阿毘達磨的自性形而上學：一個自性形而上學的典範 / Chapter (三) --- 自性形而上學的批判(I)：語言的省察 / Chapter (四) --- 自性形而上學的批判(II)：實體化概念的消解 / Chapter (五) --- 中管哲學的基本立場：形而上學：是/否？ / Chapter (六) --- 結語 / 注釋 / Chapter 附錄一 --- <<龍樹：其人及其著作>> / Chapter 附錄二 --- 參考文獻

Thèse--Faculté de Médecine de Paris. / Bibliography p. [86]-88.