Feminism is an important concept in contemporary sociology that has affected many disciplines. Without feminism, our world today would be different. Out of feminism's history in various countries, the history of feminism in China is undoubtedly one of the most unique and most tortuous. As one of the countries with the highest level of gender equality in the Mao era to women's deteriorating rights today, China's feminism has undergone a unique development. China has the largest population in the world, and its level of gender equality has a profound impact on the world's overall situation. After the failure of the national feminists who obey the government, in recent years, new feminists have begun to speak out in China. They express their needs differently from their predecessors and try to influence national policies. This article analyses the process of the Chinese feminist movement from a historical perspective and judges the reasons for the emergence of a new generation of feminists and their needs, as well as proposing possible paths and obstacles to promote equality between men and women in China. In the current situation, the attitude of the Chinese government will still determine the success of feminism. Keywords: Feminism, China, Intersectionality, Gender, Confucianism

published_or_final_version / Chinese / Master / Master of Philosophy

This dissertation studies the discussions on ghosts by the Neo-Confucians of the Song Dynasty, in particular Zhu Xi and Chen Chun. According to these thinkers, Gui (the ghost) refers to the deceased and represents the fading away of Qi (materials), and it is also part of the ancestor worship. Based on the typically Neo-Confucian interpretation of Li (principles) and Qi (materials), this dissertation demonstrates how Zhu and Chen explicated the idea of “Li persist on even though Qi fade away” by an articulation of their understanding of the ghost. The thesis consists of five chapters. The introduction summarizes previous works concerning Neo-Confucians’ discussion on Gui. It also briefly explains why the idea of Li and Qi is significant to the distinction between living people and ghosts as seen by Neo-Confucian thinkers. The definition of “Neo-Confucians” is briefly explained at the beginning of the introduction. Chapter one presents how Neo-Confucians apply the Qi theory to Gui, and their idea of an appropriate worship as intimately related to Qi, yet with its rationality lying with Li of human relations. Chapter two analyzes the Neo-Confucian idea of li gui (haunting ghosts) which is differentiated from the ghost in the ancestry worship system. For Neo-Confucians, li gui fail to understand the appropriate relation between Qi and Li and try to reject the fading away of Qi after death. In Chapter three, it is examined that Zhu Xi and Chen Chun’s opinion that living people play a role in the ghosts’ haunting because of their lack of knowledge of either Qi or Li, and suggest that they become the human form of “haunting ghosts” because of such a failure in understanding. In conclusion, the thesis suggests that the right way to live out the true potentiality of human beings is to accept the limitation of Qi but try to grasp the eternal Li through the observation of the movements of Qi. / published_or_final_version / Chinese / Master / Master of Philosophy

Thesis (Ph. D.)--University of Hong Kong, 2002. / Includes bibliographical references (leaves 417-438).

published_or_final_version / History / Master / Master of Philosophy

Thesis (Th. M.)--Calvin Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 94-101).

Thesis (Th. M.)--Calvin Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 94-101).

漢字的「觀」指的不僅是一種身體的知覺能力，其為視覺活動背後包涵了豐富的心靈活動，讓事物呈現更深邃的面向。「觀物」在北宋以前一直潛伏於儒家的語脈當中，尚未成為一個突出的概念，直到邵康節始點化出來作顯題處理， 直指一種窮理體道的活動。與邵康節並世的周濂溪、張橫渠和二程兄弟都分別有觀窗前草、觀驢鳴、觀雞雛、觀魚游等的雅事為人所樂道。觀物不僅是理學家的休閒活動，更和他們的道德修養息息相關，悠然帶著成德工夫的意味。有見及此，一、我們可以探討北宋理學中的觀物在什麼意義下是一種修道的工夫；二、以觀物工夫切入北宋五子，可以提供一個新的角度審視理學的發展 。 / The Chinese character Gun (Cantonese) or Guan (Mandarin) entails not only our physical sensibility, the visual activity itself also unfolds a rich exercising of the mind, revealing a dimension lying in the depth of objects. Before Northern Song, the concept of Guan Wu (Deep Viewing of Things) has been latent in the Confucius linguistic context. It has not been a significant concept until highlighted by Master Shao Yong, who argued that this is an activity of articulating and embodying the truth. Other four contemporaries of Master Shao Yong, namely Zhou Dunyi, Zhang Zai, Cheng Hao and Cheng Yi, were acclaimed for the engagements in the deep viewing of different entities: the deep viewing of the grass before window, the deep viewing of a donkey braying, the deep viewing of the chicks and the deep viewing of the swimming fish. Guan Wu is not only a pastime to the Neo-Confucianists, it is also closely related to their own self-cultivation with a hint of manifesting Dao aplomb. In view of this, this thesis aims to, firstly, examine to what understanding is Guan Wu (Deep Viewing of Things) a way of self-cultivation in Northern Song Neo-Confucianism. Secondly, it shall argue that understanding the five masters of Northern Song through the self-cultivation of Guan Wu can provide a new perspective in examining the development of Neo-Confucianism. / Detailed summary in vernacular field only. / 鄧康宏. / Thesis (M.Phil.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 162-163). / Abstracts in Chinese and English. / Deng Kanghong.

據稿本複印 / 論文(博士)--香港中文大學,1993. / 參考文獻: leaves 150-159 / 馮樹勳. / 序 --- p.I / Chapter 第一章： --- 引言 --- p.1 / Chapter 一、 --- 課題範圍 --- p.1 / Chapter 二、 --- 典型選取標準 --- p.2 / Chapter 三、 --- 方法討論 --- p.4 / Chapter 第二章： --- 整全人文世界的要求一一明末 清初的儒學進向與清儒的背景性典範 --- p.6 / Chapter 甲、 --- 引言 --- p.6 / Chapter 乙、 --- 明末清初思想突變之解釋一一觀念史進路 --- p.7 / Chapter 丙、 --- 明末清初思想突變之解釋´ؤ一思想史進路 --- p.20 / Chapter 丁、 --- 整全人文世界觀（一）一´ؤ儒家爲本的進 路（闢佛） --- p.26 / Chapter 戊、 --- 整全人文世界觀（二）´ؤ一儒家爲本的進 路（經世致用） --- p.33 / Chapter 第三章： --- 整全人文世界觀的面貌與實踐 --- p.45 / Chapter 甲、 --- 《易》學爲體 --- p.45 / Chapter 乙、 --- 史學爲用 --- p.51 / Chapter 丙、 --- 整全人文世界藍圖的開展 --- p.68 / Chapter 第四章： --- 清初學界向心力之瓦解與學風 丕變 --- p.78 / Chapter 甲、 --- 引論 --- p.78 / Chapter 乙、 --- 士族與清初政治 --- p.78 / Chapter 丙、 --- 學校與科舉 --- p.79 / Chapter 丁、 --- 晚明士人在清初的出路 --- p.82 / Chapter 戊、 --- 時文與古文 --- p.85 / Chapter 己、 --- 知識技術與人文態度 --- p.87 / Chapter 庚、 --- 從技術到「超技術」？ --- p.92 / Chapter 第五章： --- 樸學典型與「儒家知識主義」 --- p.97 / Chapter 甲、 --- 儒家知識主義？ --- p.97 / Chapter 乙、 --- 清代經學與實學 --- p.99 / Chapter 丙、 --- 吳派的漢學理論 --- p.104 / Chapter 丁、 --- 吳派「論學之言」與「爲學之實」 --- p.107 / Chapter 戊、 --- 皖派的掙扎 --- p.111 / Chapter 己、 --- 皖派經學與儒家本旨 --- p.118 / Chapter 第六章： --- 從阮元看樸學典範的轉型 --- p.126 / Chapter 甲、 --- 引言 --- p.126 / Chapter 乙、 --- 個案研究一一公羊學 --- p.128 / Chapter 丙、 --- 宏觀檢討（一）一一理論層面 --- p.135 / Chapter 丁、 --- 法觀檢討（二）一一事業部分 --- p.139 / Chapter 戊、 --- 結語 --- p.143 / Chapter 第七章： --- 反省與展望 --- p.146 / 參考書目 --- p.150

Li, Luzhou. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 127-147). / Abstract also in Chinese. / ABSTRACT (in English) --- p.i / ABSTRACT (in Chinese) --- p.iv / ACKNOWLEDGEMENTS --- p.vi / TABLE OF CONTENTS --- p.viii / LIST OF TABLES --- p.x / Chapter CHAPTER 1. --- INTRODUCTION --- p.1 / Chapter 1.1 --- Research Question --- p.7 / Chapter 1.2 --- Structure of the Thesis --- p.12 / Chapter 2. --- HEROES IN COMMUNIST CHINESE HISTORY --- p.13 / Chapter 2.1 --- A Brief Review on the Hero Literature --- p.13 / Chapter 2.2 --- Heroes in Communist Chinese History --- p.16 / Chapter 2.2.1 --- Yan 'an talk and the principle of socialist realism --- p.16 / Chapter 2.2.2 --- Heroes in different stages of Communist Chinese history --- p.20 / Chapter 2.2.3 --- The anti-Confucianism sentiment --- p.29 / Chapter 3. --- METHODOLOGY --- p.32 / Chapter 3.1 --- Data Collection --- p.32 / Chapter 3.1.1 --- Interviewee recruitment --- p.33 / Chapter 3.1.2 --- Interview techniques --- p.36 / Chapter 3.1.3 --- Selection of the texts --- p.38 / Chapter 3.2 --- Data Analysis --- p.38 / Chapter 4. --- ANALYSIS --- p.41 / Chapter 4.1 --- Human Nature: The Benevolence --- p.42 / Chapter 4.1.1 --- Ruler to minister: The loyalty --- p.51 / Chapter 4.1.2 --- Father to son: The filial piety --- p.57 / Chapter 4.2 --- Human Emotion: Qing --- p.75 / Chapter 4.2.1 --- Husband to wife: The conjugal love --- p.78 / Chapter 4.2.2 --- Elder brother to younger brother: The fraternal love --- p.82 / Chapter 4.2.3 --- Friend to friend: The friendship --- p.85 / Chapter 5. --- THE REVIVAL OF CONFUCIANISM --- p.89 / Chapter 5.1 --- Why the Revival of Confucianism? --- p.94 / Chapter 6. --- CONCLUSION --- p.110 / REFERENCES --- p.127 / APPENDIXES / Chapter A. --- The Interview Guide --- p.144 / Chapter B. --- List of Interviewees --- p.145 / Chapter C. --- Figure 1 and Figure 2 --- p.148