Dissertation--Würzburg, 1983. / Bibliogr. p. 246-255.

Thesis (Ph. D.)--University of British Columbia, 1992. / Description based on print version record. Includes bibliographical references and index.

This study examines Lu Chih's efforts to rebuild the Tang empire toward the end of the eighth century, revises the previous views of Lu Chih as either a pure pragmatist or a conservative moralist, and establishes the significance of his political endeavors in the context of the mid-Tang Confucian revival movement. After a thorough exploration of Lu's life and his family background, this work shows that two complementary principles underlay Lu Chih's approach to government: the principle of righteousness (1) and the principle of expediency (Ch'iian). Lu's application of these principles, especially his interpretation of ch'ilan, is demonstrated by reference to his memorials to emperor Te-tsung and by his political practice. My analysis of Lu's application of these principles leads me to conclude that Lu's approach to government, both moralistic and pragmatic, may be characterized as a Confucian pragmatist approach. Relying upon this approach during the earlier stage of his official life as a Han-lin scholar, Lu Chih is seen to have been instrumental in the restoration of dynastic stability. Lu Chih continued to employ his Confucian pragmatist approach in formulating a number of policies during his tenure as Chief Minister. His earlier advice to the throne as Han-lin scholar is consistently reflected in these policies designed to realize his vision of an ideal Confucian benevolent government. Although all of his proposed policies were intended to meet current needs, their ultimate goal is shown to be the improvement of the public well-being. Lu's commitment to the public good was such that he consciously risked his political life for the sake of his Confucian political convictions. A comparative analysis of Lu Chih's political and social concerns and those of the leading figures of the mid-T'ang Confucian revival reveals many close affinities, and thus establishes Lu Chih's genuine place among them. While he failed to break new conceptual ground for the Confucian revival, his political life alone is seen as a behavior paradigm of the ideal Confucian minister for the mid-Tang Confucian revivalists, and this is precisely Lu's unique contribution to that most significant mid-T'ang movement.

Thesis--Wisconsin. / Vita. Includes bibliographical references (leaves 331-346).

This study examines Lu Chih's efforts to rebuild the Tang empire toward the end of the eighth century, revises the previous views of Lu Chih as either a pure pragmatist or a conservative moralist, and establishes the significance of his political endeavors in the context of the mid-Tang Confucian revival movement. After a thorough exploration of Lu's life and his family background, this work shows that two complementary principles underlay Lu Chih's approach to government: the principle of righteousness (1) and the principle of expediency (Ch'iian). Lu's application of these principles, especially his interpretation of ch'ilan, is demonstrated by reference to his memorials to emperor Te-tsung and by his political practice. My analysis of Lu's application of these principles leads me to conclude that Lu's approach to government, both moralistic and pragmatic, may be characterized as a Confucian pragmatist approach. Relying upon this approach during the earlier stage of his official life as a Han-lin scholar, Lu Chih is seen to have been instrumental in the restoration of dynastic stability. Lu Chih continued to employ his Confucian pragmatist approach in formulating a number of policies during his tenure as Chief Minister. His earlier advice to the throne as Han-lin scholar is consistently reflected in these policies designed to realize his vision of an ideal Confucian benevolent government. Although all of his proposed policies were intended to meet current needs, their ultimate goal is shown to be the improvement of the public well-being. Lu's commitment to the public good was such that he consciously risked his political life for the sake of his Confucian political convictions. A comparative analysis of Lu Chih's political and social concerns and those of the leading figures of the mid-T'ang Confucian revival reveals many close affinities, and thus establishes Lu Chih's genuine place among them. While he failed to break new conceptual ground for the Confucian revival, his political life alone is seen as a behavior paradigm of the ideal Confucian minister for the mid-Tang Confucian revivalists, and this is precisely Lu's unique contribution to that most significant mid-T'ang movement. / Arts, Faculty of / Asian Studies, Department of / Graduate

Thèse : University of British Columbia : 1992. / Bibliogr. p. 281-297. Index.

Thesis (Ph. D.)--Princeton University, 1981. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 269-295).

No description available.

Extract This article studies the Mind and Nature View of Chuan Shan, using this realistic emotional content presenting: exquisite subtle; unequivocal mind; nature; feelings and so forth in relation. Moreover, this article uses ether and mind connecting the entire context, discovering the emphasis of Chuan Shan Mind and Nature View that is the utilization of mind and nature. Hence the author raises propriety and education which both pose contemporary significance in this morality ethics, analysis of the morality ethics thus arises the basis of mind and nature. In discussion sequence, according to Chuan Shan using ether as the first perception, initially view mind and nature as the originality - - ether, mind, nature, lastly the art of cultivating mind and nature , including ¡V cultivating skills already achieved and morality ethics as secondary objective . Now presenting following chapter as below: There are six sections of this article. The first chapter, introduction, explained the research motive of this article, research scope, research methods and the writer¡¦s biography. Second chapter explained the originality and relations of mind and nature, raising ether; heaven; principle and way. Third chapter discussed themes about sensibility; heart and mind uniting; body and feelings uniting and subjects of so forth. Fourth chapter regarded nature; discussing feelings and talents; originality of ill-intentions. Fifth chapter discussed about an individual¡¦s self-cultivation with the two items of morality ethics: propriety and education. Sixth chapter concluded. From beginning to the end of this literacy, manly it is using the means of analysis; comparison; deduction; induction; in addition, the author classifies some complex concepts together, using diagrams method as presentation, which is also part of his significant research.

This thesis consists of an annotated translation, with introduction, of the first two of the ten rolls of the Mo-ho-chih-kuan The Mo-ho-chih-kuan is no. 1911 of the works contained in the Taisho edition of the Chinese Buddhist canon (Taisho-shinshu-daizokyo in Vol. 46 from page 1 to page 140. The first two rolls, Chapter One of the whole work, run from page 1 to page 21. The Mo-ho-chih-kuan derives from a series of lectures given over the summer months of the year 594 A.D. by the founder of the T'ien-t'ai school of Chinese Buddhism, Chih-I (538-597). Kuan-ting, a disciple of Chih-i, took notes on these lectures and subsequently revised and edited them until they reached approximately the form in which the text is now available. The Mo-ho-chih-kuan is devoted to the elucidation of meditation techniques and their philosophical underpinnings. This is apparent from the title alone, which I have rendered "The Great Calming and Contemplation," and which represents the Sanskrit maha-samatha-vipasyana. Chih and kuan are the two aspects of meditation for Chih-I and the T'ien-t'ai school, signifying the negative and the positive approaches to religious practise: on the one hand the mental defilements, illusions and errors must be calmed, halted and eradicated (chih), and on the other hand the practitioner views, contemplates and has insight into (kuan ) the nature of Ultimate Reality. "Calming" (ohih) is quieting the mind, contemplation (kuan) is making it work properly. What I have undertaken to translate is the first chapter of the whole work, the Synopsis. This chapter may be considered a reduced-size version of the whole, though it also contains much material that is either not in the other chapters or is there presented in a different way. It is best known for its exposition of the "Four Kinds of Samadhi" or programs of religious practise: the constantly-sitting samadhi, the constantly-walking samadhi, the half-walking/half-sitting samadhi, and the neither-walking-nor-sitting samadhi. These involve respectively sitting quietly in the lotus posture, walking while reciting the name of the Buddha Amitabha, pronouncing dhavanls while alternating between sitting and walking, and using one's every thought and every act for contemplation. The author Chih-i classifies meditation (calming-and-contemplation) into three types: the gradual, the variable and the sudden. The Mo-ho- chih-kuan deals with the "sudden" variety, in which the practitioner's identity with Ultimate Reality is recognized from the very beginning of his religious practise. This form of meditation is consistent with the Mahayana Buddhist position that there is no ontological difference between the defilements of mind and enlightenment: there is nothing that does not enter into the nature of the Real. This chapter may be considered / Arts, Faculty of / Asian Studies, Department of / Graduate