In this thesis I compare the works of Confucius and Mencius with those of Saint Augustine. My purpose in so doing is to show Confucian Augustinianism as a new theological perspective on Confucian- Christian ethics and Augustinianism by discovering analogies and differences in their respective understandings of the formation of moral self, particularly the acquisition of virtue, and how they believe this leads to happiness. Using the method of inter-textual reasoning, and assuming continuity between Augustine’s early and later works, I compare Confucius and Mencius’s xue (學), si (思) and li (禮) including yue (樂) with Augustine’s moral learning, contemplation, sacrament, and music respectively from chapter two to four. For Augustine the formation of the moral self is the process of finding truth in God. For Confucius and Mencius it is the process of becoming a person of virtue, which follows from growth in self-understanding in relation to the Way (道). For Confucians humans already have potential self-in-heart bestowed by Heaven whereas for Augustine the self is the metaphor of the soul in the struggle of both body and soul to be directed toward the love of God in which true happiness exists. In the concluding chapter, I propose a Confucian Augustinian synthesis as a new theological perspective on Confucian-Christian ethics and Augustinianism which offers a useful medium for the formation of the moral self by mutually making up for their respective weaknesses as revealed by this critical intertextual and cross-cultural reading. I argue that Augustinians can learn the value of public ritual practices and the public political self from classical Confucians whereas Confucians can learn from Augustine the value of spiritual experience in the moral formation of the pubic self. Confucian Augustinianism is teleological, constructive, political, public, sacramental and sin-virtue oriented theology. Confucian Augustinianism which is based on virtue ethics as common ground between Confucians and Augustine not only shows methodologies for engaging in public issues with civil society for its articulation of theology in the public sphere, but also provides profound spirituality with the engagement of Augustinian biblical and systematic theology unlike liberation theologies. In contrast to modern Augustinianism such as Augustinian realism (hope), Augustinian proceduralism (justice), Augustinian civic liberalism (love), and Radical Orthodoxy (love), Confucian Augustinianism highlights the virtue of humility and sincerity (誠) for the practice of love of God and neighbour by offering specific methods for cultivating self. Contrary to Confucian theology according to understanding of Heaven in the Confucian tradition, Confucian Augustinianism focuses on how to embody the Way of Heaven by cultivating virtue (德) rather than the theology of Heaven (天) or lists of virtues. By linking the self to family, community, nation, and transcendent God Confucian Augustinianism shows distinguishing ways for sanctification. Confucian Augustinianism is to seek true happiness by cultivating virtue and promoting inward, outward, and upward self through moral learning, contemplation, sacramental ritual, and music on the basis of biblical truth in a pluralistic global context. It can rectify the limit of Protestant individualism. Confucian Augustinianism is an own angle of Asian Christians on Augustinianism in the rapid growth of Christians in Asia contrary to previous Western Augustinianism. Confucian Augustinianism could make Asian Christians happy in truth.

Thesis (M.A.)--香港中文大學. / Manuscript. / Includes bibliographical references (leaves [31-34] (5th group)). / Thesis (M.A.)--Xianggang zhong wen da xue. / Chapter 第一部 --- 孟子的道德哲學̐ưج從心性學看孟子道德學說的性格 / Chapter （一） --- 概述 --- p.1 / Chapter （二） --- 具有先騐性與普遍性的幾希之性即為人之真性所在 --- p.7 / Chapter （三） --- 性善說 --- p.10 / Chapter （四） --- 性善即是心善說　 --- p.17 / Chapter （五） --- 從堯舜與人同下的問題̐ưج大人、小人之別 --- p.21 / Chapter （六） --- 修養之道 --- p.31 / Chapter （七） --- 盡心知性知天：性、命、天道之貫通 --- p.37 / Chapter 第二部： --- 康德的道德哲學 / Chapter （一） --- 序言 --- p.45 / Chapter （二） --- 從康德的「道德底形而上學的基礎及實踐理性批判見康德道德學說的大畧 --- p.58 / Chapter （甲） --- 從道德的普遍的理性知識中建立道德行為底律則 --- p.65 / Chapter （乙） --- 從道德底形而上學的範圍建立道德实踐的最高原則 --- p.78 / Chapter （丙） --- 從道德底形而上學轉呈實踐理性之批判（道德律則超越的推述） --- p.115 / Chapter （丁） --- 純粹實踐理性的设準 --- p.140 / Chapter （三） --- 道德的神學─康德的道德觀與宗教觀之關係 --- p.154 / Chapter 第三部 --- 孟子与康德道德¯إ¡學之比較 / Chapter （一） --- 義利之辨 --- p.157 / Chapter （二） --- 從孟子學說理性與人性之通貫處，見康德說理性与人性分立並不足以說明道德行為的根據 --- p.175 / Chapter （三） --- 道德行為的當然与道德行為的當然之自然化間的系統差別 --- p.211 / Chapter （四） --- 樂德一致問題下之同異　 --- p.229 / Chapter （五） --- 盡心知性知天之形而上學的道路 --- p.239 / Chapter （六） --- 結識　 --- p.243 / 註釋 --- p.248 / 第一部注釋 --- p.250 / 第二部注釋 --- p.254 / 第三部注釋 --- p.275 / 參考書目 --- p.278

This thesis introduces a " new " international relations theorist who is also, in fact, one of the oldest of international relations theorists. Mencius (Meng Zi 371-289 BCE) is well known to students of Chinese culture as a key figure in the history of Confucianism and in the history of China: the second sage no less. Yet modern scholars usually study him, if he is studied at all, for an idea of how " Chinese" think rather than as a thinker worth studying for his own sake. I decided to study Mencius as an international relations theorist in response to the common criticism that international relations, the academic discipline, is too &quote; eurocentric". This criticism has been made many times. My goal however was not to repeat the criticism but to find a major thinker outside the euro-centric world. Such a thinker could be presented as an international relations theorist and thus demonstrate that we should indeed heed the critics of euro-centrism and make studies outside the euro-centric framework rather than simply announce that international relations is euro-centric and proceed to make another euro-centric study. This study of Mencius, qua international relations theorist, illustrates that point. Mencius lived in a world of warring states and tried to bring peace and order to that world. In the course of doing so he developed a sophisticated international relations theory which can be used to analyse events in the contemporary world. In this thesis I offer a comparison of Mencius and Kenneth N Waltz, a famous contemporary international relations theorist, to show the strength of Mencius’ theory. Mencius argues that an anarchical system of states can become an ordered one if the order is legitimised by what he calls " benevolence" , an ethic based on universal values. Waltz argues that values can never underpin an order that runs contrary to states’ interests. Once an anarchical international system has commenced balance of power formations will rise to stop it moving towards order. The disagreement between Mencius and Waltz is profound; it is not simply about the patterns of international relations ii systems but whether a policy of reform based on values can succeed in the international arena. Waltz, and the vast majority of international relations theorists, answer that question in the negative. This " ruling out" of progress distinguishes the study of international politics from the study of domestic politics. Mencius does not rule it out; he offers hope for progress and reform in the international arena. Thus the attempt to address one problem, euro-centrism, led me to approach the greatest problem, the denial of a role for values in the international world. The thesis sets out to show that Mencius’ international relations theory has greater explanatory power than the theory of Waltz, the arch positivist. The thesis also seeks to demonstrate that it is a mistake to rule values out of international politics.

Thesis (M.C.S.)--Regent College, 1991. / Abstract and vita. Includes "Glossary of Chinese characters." Includes bibliographical references (leaves 180-183) and "Chinese bibliography in Chinese."

潘建忠. / 據手稿本影印. / Thesis (M.A.)--香港中文大學, 1988. / Ju shou gao ben ying yin. / English title: Human nature and work motivation. / Includes bibliographical references: leaves 112-122. / Pan Jianzhong. / Thesis (M.A.)--Xianggang Zhong wen da xue, 1988. / Chapter 一 --- 論文撮要 / Chapter 二 --- 鳴謝 / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 研究的背景 --- p.2 / Chapter 第二節 --- 研究的目的 --- p.5 / Chapter 第三節 --- 研究的內容 --- p.8 / Chapter 第二章 --- 孟子的人性論 / Chapter 第一節 --- 中國人性論的形成 --- p.8 / Chapter 第二節 --- 人性之函義 --- p.16 / Chapter 第三節 --- 孟子之人性論之性質 --- p.17 / Chapter 第四節 --- 孟子人性論之進路─即心言性 --- p.18 / Chapter 第五節 --- 孟子人性論之證立 --- p.19 / Chapter 第六節 --- 孟子性善論之申論 --- p.28 / Chapter 第七節 --- 孟子性命對揚論 --- p.31 / Chapter 第八節 --- 結語 --- p.34 / Chapter 第三章 --- 孟子的激勵論 / Chapter 第一節 --- 激勵的涵義 --- p.41 / Chapter 第二節 --- 激勵的目的 --- p.43 / Chapter 第三節 --- 人性與激勵 --- p.45 / Chapter 第四章 --- 激勵之途徑與方法 / Chapter 第一節 --- 他勵 --- p.51 / Chapter 第二節 --- 自勵 --- p.57 / Chapter 第三節 --- 激勵的態度─執中用權 --- p.70 / Chapter 第五章 --- 從人性論激勵論看孟子的管理哲學 / Chapter 第一節 --- 管理哲學的涵義 --- p.78 / Chapter 第二節 --- 管理的目的 --- p.79 / Chapter 第三節 --- 管理之本─德治 --- p.82 / Chapter 第四節 --- 總結 --- p.88 / Chapter 第六章 --- 孟子的管理哲學對香港中學的學校行政的意義 / Chapter 第一節 --- 引言 --- p.91 / Chapter 第二節 --- 組織 --- p.91 / Chapter 第三節 --- 管理 --- p.96 / Chapter 第四節 --- 環境 --- p.104 / Chapter 第七章 --- 總結 --- p.109 / 參政書目 --- p.112 / 附圖 / Chapter 圖一 --- 人類激勵的一般模式 --- p.41 / Chapter 圖二 --- 需求理論學版之理論內容比較 --- p.49 / Chapter 圖三 --- 香港資助中學行政組織 --- p.93 / Chapter 圖四 --- 中學教師參與決策程度說明 --- p.103

陳碧君. / "2002年8月" / 論文 (哲學碩士)--香港中文大學, 2002. / 參考文獻 (leaves 337-349) / 附中英文摘要. / "2002 nian 8 yue" / Chen Bijun. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (leaves 337-349) / Fu Zhong Ying wen zhai yao. / Chapter 第一章： --- 引論 --- p.1 / Chapter 一. --- 引言 --- p.1 / Chapter 二. --- 趙岐《孟子章句》硏究槪況 --- p.4 / Chapter 三. --- 硏究目的及方法 --- p.5 / Chapter 四.. --- 趙岐《孟子章句》之流傳及版本 --- p.6 / Chapter 五.. --- 章句之名稱 --- p.8 / Chapter 第二章： --- 趙岐《孟子章句》之背景 --- p.11 / Chapter 一. --- 學術背景 --- p.11 / Chapter 二. --- 政治背景 --- p.15 / Chapter 三. --- 趙岐的生平 --- p.16 / Chapter 四. --- 餘論 --- p.18 / Chapter 第三章： --- 趙岐《孟子章句》體例 --- p.20 / Chapter 一. --- 引言 --- p.20 / Chapter 二. --- 訓詁體式 --- p.20 / Chapter 三. --- 訓詁方面 --- p.21 / Chapter 四. --- 訓詁方法 --- p.44 / Chapter 第四章： --- 章指體例 --- p.51 / Chapter 一. --- 何謂章指 --- p.51 / Chapter 二. --- 章指的起源 --- p.52 / Chapter 三. --- 章指體例 --- p.53 / Chapter 四. --- 章指的作用 --- p.70 / Chapter 五. --- 章指的特色 --- p.76 / Chapter 第五章： --- 趙岐與文獻 --- p.92 / Chapter 一. --- 引言 --- p.92 / Chapter 二. --- 趙岐所用之古籍 --- p.93 / Chapter 三. --- 趙岐的詩學 --- p.94 / Chapter 四. --- 趙岐的¯‘ة書學 --- p.110 / Chapter 五. --- 趙岐與禮學 --- p.124 / Chapter 六. --- 趙岐的春秋學 --- p.131 / Chapter 七. --- 趙岐與易 --- p.138 / Chapter 八. --- 趙岐的論語學 --- p.142 / Chapter 九. --- 小結 --- p.153 / Chapter 第六章： --- 趙岐《孟子章句》的思想 --- p.156 / Chapter 一. --- 引言 --- p.156 / Chapter 二. --- 章指與注文的關係 --- p.157 / Chapter 三. --- 趙岐《孟子章句》的出處進退思想 --- p.159 / Chapter 四. --- 趙岐《孟子章句》對氣節的看法 --- p.172 / Chapter 五. --- 趙岐《孟子章句》的修身觀 --- p.176 / Chapter 六. --- 趙岐《孟子章句》所反映的士人社會 --- p.181 / Chapter 七. --- 通經致用與趙岐的政治意識 --- p.184 / Chapter 八. --- 《孟子章句》與發憤著書說 --- p.185 / Chapter 九. --- 道統觀的確立 --- p.187 / Chapter 第七章： --- 結論 --- p.195 / Chapter 一. --- 章句的發展 --- p.195 / Chapter 二. --- 趙岐之學術 --- p.198 / Chapter 三. --- 趙岐之寄意 --- p.199 / Chapter 四. --- 趙岐《孟子章句》與孟子學 --- p.201 / 附錄 --- p.203 / 【附錄一：趙岐之生平及其注之背景】 --- p.203 / 【附錄二：東漢著名經學家卒年表】 --- p.212 / 【附錄三：趙岐「孟子題辭」】 --- p.213 / 【附錄四：趙岐「孟子篇敘」】 --- p.215 / 【附錄五：趙岐訓釋字義與東漢訓詁書的關係】 --- p.217 / 【附錄六：趙注與朱注釋字義比較】 --- p.228 / 【附錄七：趙岐「孟子章指」二百六十一條】 --- p.240 / 【附錄八：趙岐「孟子章指」押韻情形】 --- p.251 / 【附錄九：連珠各種說法】 --- p.295 / 【附錄十：趙岐解釋《孟子》引《詩》與毛傳鄭箋之比較】 --- p.297 / 【附錄十一：趙岐引《詩》】 --- p.307 / 【附錄十二：岐解釋《孟子》引《書》】 --- p.313 / 【附錄十三：趙岐引《書》】 --- p.318 / 【附錄十四：孟子引《禮》】 --- p.322 / 【附錄十五：趙岐引《禮》】 --- p.323 / 【附錄十六：趙岐引《春秋》傳】 --- p.327 / 【附錄十七：趙岐釋《孟子》引《論語》】 --- p.329 / 【附錄十八：趙岐弓 --- p.332 / 參考書目 --- p.337 / 參考篇章 --- p.342

This dissertation proposes a phenomenological investigation into value and feeling in classical and "neo-" Confucianism, particularly in the works of Mencius and Wang Yangming, in light of the German phenomenologist Max Scheler's clarification of human experience and theory of value. The phenomenological method and attitude, which seek essence by resorting to concrete personal and interpersonal experience rather than relying on the presuppositions of conceptual systems, offers a fresh and insightful perspective from which to examine the experiential pattern of morals in Confucian tradition. In order to illustrate how moral feelings and values establish each other, I examine the feeling-value correlations of love, sympathy and ren, shame and righteousness, respect and ritual propriety, and approval and wisdom, developed from Mencius' discussion on four initial moral emotions. This work not only clarifies the optimal experience of moral feelings, but also points out the concrete contents of what Wang Yangming calls the pure knowing of Heavenly principle. This phenomenological presentation of Confucian values, especially as mediated by Wang with some clarification through Scheler's thought, opposes both the dogmatic and relativist conceptions of principle (li) and the abstract interpretations of "pure knowing" (liang zhi) as having no concrete content, and thus it is relevantly applicable in directing our moral lives. The clarification of experience in different traditions is significant for research in both phenomenology and Chinese philosophy, and the experiential analysis made possible by this approach offers greater possibilities for mutual understanding among various cultures in the world.

This project examines and compares the political philosophies supporting the centralized authority of monarchs elaborated by two major figures of antiquity, Mèngzǐ (Mencius, 372-289 BC) of the Warring States period in China, and Marcus Aurelius Antoninus (Μαρκος Αυρηλιος Αντωνινος, 121-180 AD) of the later Roman Empire. The texts that have transmitted the ideas of these two men--the Mèngzǐ and the Meditations--have shaped the political actions of rulers, as well as the ideas and ideals of political theorists, from their formation down to the present day. Each thinker made substantial claims concerning the role of a philosophically-oriented monarch in actualizing governance that is both benevolent and beneficent under a form of absolute authority. The present study will compare basic principles of Mèngzǐ's and Marcus's political philosophies as they relate to monarchical rule expressed in those two classic works, and draw from these principles to create a new criterion in political philosophy that can be used to critique contemporary political arrangements characterized by strong centralization of power. This project will not be a polemic for monarchy or strongly centralized political governments; it is an exploration into political philosophical principles advocated by Marcus and Mèngzǐ, demonstrating how rulers in strongly centralized political institutions can exercise their power in ways that result in good for the people, and how principles advocated by Marcus and Mèngzǐ can be transformed into a criterion for practical application in contemporary political settings, without having to resort to political philosophical principles popular in most Anglo-European contexts.

Thesis (M.A.)--香港中文大學. / Manuscript. / Includes bibliographic references (p. 1-3 (3d group)). / Thesis (M.A.)--Xianggang zhong wen da xue. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 孟荀之天人思想與其對墨莊之評論 --- p.10 / Chapter 第一節 --- 孟子之「盡心、知性則知天」與其評墨子之「兼愛」 --- p.10 / Chapter 第二節 --- 荀子之「天人分職」與其評莊子「蔽於天而不知人」 --- p.39 / Chapter 第三節 --- 孟荀之天人思想與其評墨莊之歸趣 --- p.56 / Chapter 第三章 --- 孟荀之心性思想與孟子對告子之評論及荀子評諸子 --- p.72 / Chapter 第一節 --- 孟子之由心言性與其對告子之評論 --- p.72 / Chapter 第二節 --- 荀子心性二分與其心之所止及其評諸子 --- p.103 / Chapter 第三節 --- 孟荀之心性論與道德實踐之曲折 --- p.130 / Chapter 第四章 --- 孟荀之政治思想與其對諸子之評論 --- p.138 / Chapter 第一節 --- 孟子之德治與其評諸子 --- p.138 / Chapter 第二節 --- 荀子禮治思想的分析 --- p.155 / Chapter 第三節 --- 孟荀政治思想與其對諸子之評論之比較 --- p.190

Yuan Ai. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 45-48). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract in Chinese and English. / Yuan Ai.