Thesis (Ph. D.)--University of Hawaii at Manoa, 2000. / Includes bibliographical references (leaves 436-454). Abstract also available via World Wide Web.

Thesis (Ph. D.)--University of Hawaii at Manoa, 2000. / Includes bibliographical references (leaves 436-454). Also available on microfiche. Abstract also available via World Wide Web.

Thesis (Ph.D.)--Baylor University, 2006. / Includes bibliographical references (p. 329-338).

人性非惡？惡從何來？如何去惡？自宋明儒學到當代新儒學，主流儒者無不推崇孟子的「性善說」：人性本然內具為善的能力與傾向，不善的出現只能訴諸後天環境的影響。針對於此，學界內外都不乏質疑儒家人性論過份樂觀天真的聲音。尤其後來晚明時期心學學者將「心」的內部結構撐開，認為不僅人「性」是善，甚至「心」內部的「意」、「知」、「物」、「情」、「念」等環節亦全皆是善；在這種理解下，惡從何而生更是儒學理論中亟待澄清的問題。本文撰寫的目的，即是旨在從哲學史發展的角度清理晚明王學──自王陽明以降，下轄陽明後學，直到劉蕺山為止──對於「惡」的問題方方面面的思考。並希望通過這工作整理出儒學傳統中一套「惡」的系統理論，以見儒學處理「惡」這個普遍哲學問題的基本態度。扼要言之，王陽明認為「意」念發動處是惡之出現的樞紐；「意」的本然狀態原來是「心」與「理」應事接物的表現，其淪落為惡只能從其「偏」、「滯」、「著」等流弊狀態中了解。通過唐君毅先生的相關洞見，本文接著探討了「主流」陽明學者對「惡」的思考：浙中王龍溪與泰州羅近溪緊接師說，認為當下一「念」便是本心發用的端倪，唯其陷溺與留滯才會轉而為惡。當中尤需強調的是，心知能力與知識活動赫然竟是助成心念陷溺的幫兇！雖然江右羅念菴思想在當前學界的討論中往往被視為偏離「主流」的歧出，但筆者認為在過惡的議題上念菴與龍溪近溪的相關思考實能相輔相成。若說龍溪近溪更關心常人如何在「知識」的幫助下犯過，則念菴更關注的即是心知功能如何進一步助成了修道者「空言」之過。最後，筆者將會指出，劉蕺山在理論表述上將心知功能的誤用更為明確地為說明為「妄」的毛病，並以之為惡之所以出現的最根本起源；這是儒學惡論的一大推進，由此徹底廓清了儒學惡乃無根的傳統。筆者並會考察晚明儒者對過惡問題的種種思考，如何結穴在儒學論惡的高峰文獻《人譜》之中。通過本文種種的討論，希望能夠豐富學界對儒學傳統中「惡」的理論的了解。 / Human nature is evil? Where does evil come from? How to get rid of evil? From Song Ming Neo-Confucianism to Contemporary New Confucianism, the main line of Confucian thought follows Mencius in stressing the goodness of human nature. According to Mencius, human nature has an innate faculty and tendency towards goodness, and that immorality could only be attributed to society’s influence. Accordingly, some scholars criticize Confucianism for being too optimistic and naive about human nature. That is especially a difficult question for the Wang Yangming’s scholars, who assert that not only xing性, but all yi意, zhi知, wu物, qing情, nian念 within the inner structure of xin心 are originally good and without evil. If this is the case, how come there is evil in reality? The aims of this paper are to elucidate the ideas of evil in late Ming school of Wang Yangming’s philosophy, and to articulate a systematic theory of evil in Confucianism. In brief, in Yangming’s view, evil arises from the part of yi意. The original activation of yi意 is nothing but the manifestation of xin心 and li理, it is the deviation, stagnation and attachment of yi意 that leads it to immorality. Wang Longxi and Luo Jinxi, the followers of Yangming, carry on Yangming’s view and hold that it is the stagnation and attachment of nian念 that make it an evil one. What is more interesting is that the cognitive part of xin心 would assist in the formation of evil. Furthermore, Luo Nianan’s ideas on evil are complementary to Longxi and Jinxi’ related theories. Nianan focuses on empty words as the result of the misused cognitive part of xin心, and regards it as a major wrongdoing of Confucian practitioners. Finally, Liu Jishan describes the misuse of the cognitive part of xin心as the problem of wang, and regards it as the deepest origin of evil. By doing so, Jishan clarifies the Confucian tradition that evil is rootless to its greatest extent. How Jishan’s masterpiece the schemata of humanity concludes different discussion of evil from previous Yangming’s scholars will also be discussed. By these discussions, the primary aim of this paper is to enrich our understanding of the theory of evil in Confucianism. / Detailed summary in vernacular field only. / 陳志強. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 212-219). / Abstracts also in Chinese. / Chen Zhiqiang.

葉天賜. / "2003年8月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 177-189). / 附中英文摘要. / "2003 nian 8 yue". / Ye Tianci. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 177-189). / Fu Zhong Ying wen zhai yao. / 論文提要 / Chapter 第一章 --- 導論 --- p.´þ / Chapter 第二章 --- 元代徽州理學的發展 --- p.（8) / Chapter 第一節 --- 南宋末的徽州儒學 --- p.（8) / Chapter 第二節 --- 元代的徽州儒學 --- p.（13) / Chapter 第三章 --- 鄭玉的生平與學術思想 --- p.（51) / Chapter 第一節 --- 鄭玉的生平及其出處問題之討論 --- p.（55) / Chapter 第二節 --- 鄭玉的“春秋學´ح和《春秋闕疑》 --- p.（66) / Chapter 第三節 --- 鄭玉的儒學思想 --- p.（83) / Chapter 第四章 --- 趙汸的生平與學術思想 --- p.（100) / Chapter 第一節 --- 趙汸的生平與著述 --- p.（100) / Chapter 第二節 --- 趙汸的“春秋學´ح --- p.（111) / Chapter 第三節 --- 趙汸的儒學思想 --- p.（144) / Chapter 第五章 --- 結語 --- p.（173) / 參考書目 --- p.（178)

A Jun-zi oriented enterprise is one which acts like a Jun-zi or noble man, the behavioral standard upheld by Confucius and elaborated in the Analects, one of the most important if not the most important Confucius canons. According to the Analects, a large number of Jun-zi ethical principles have been identified, which can be distilled into five cardinal virtues: benevolence, righteousness, propriety, wisdom and integrity, which form the components under our Jun-zi orientation construct. / Despite the fact that socially responsible corporate behavior and conscious capitalism have been advocated for more than three decades, we still witnessed numerous instances of corporate scandals both in the East and the West that caused unrecoverable damages to mankind and existing institutions. From the never ending product safety scares of Chinese products to the financial tsunami that has spread from the US to the rest of the world, we are constantly at the mercy of unscrupulous corporate executives who have few qualms about exploiting the system to the fullest extent for big profit. The doctrine of societal marketing orientation and corporate social responsibility has proven to be ineffective in preventing corporate catastrophes. A new paradigm is urgently needed to restore our confidence in business undertakings, without which trust cannot be re-established and order cannot be restored. To this end, we propose the concept ofa Jun-zi orientation that we believe could not only ensure decent corporate behavior, but would also enable a firm to stand out of its competitors in the marketplace. / On the face of it, our Jun-zi orientation construct is not significantly different from the existing societal marketing construct or the conscious capitalist ideology. However, in actuality, a Jun-zi oriented business differs from a promotional socially responsible (CSR) enterprise in a very fundamental way. For a promotional CSR company, responsible behavior is only a promotional instrument to ensure the survival of a firm and business profit, whereas for a Jun-zi oriented enterprise, responsible behavior is institutionalized. Hence, corporate social responsibility is embraced throughout a Jun-zi organization and affects all the policies it generates and not just used as a promotional means to generate short-term effects. / We believe that the Jun-zi concept propounded in the Analects can provide an alternative framework to help business managers not only run a more successful company, but also build a better society for humankind. Given the growing importance of China in international business, it also provides important insights for businesses operating in a Chinese culture context. In this research, we have developed a new scale that is psychometrically valid and reliable to measure Jun-zi orientation, and have empirically tested that Jun-zi orientation is positively associated with business performance. / Tian, Vane Ing. / Adviser: Ching Biu Tse. / Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 187-202). / 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, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest dissertations and theses, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract also in Chinese; some appendixes include Chinese.

查尔斯·哈茨霍恩（1897-2000）是二十世纪美国哲学家、神学家，过程思想的重要代表人物。他在有神论领域贡献卓著，其新古典有神论不仅影响到神学、宗教哲学领域，还受到一些参与到儒耶对话的学者的关注和重视。 / 哈茨霍恩不认为上帝与宇宙是截然二分的，而是肯定二者存在千丝万缕的联系。他的思想中也包含了一套与其上帝论圆融的宇宙论。哈茨霍恩的有神论和宇宙论为我们理解人的道德行动提供了诸多暗示。这使我们可以以他的有神论和宇宙论为基础，系统阐发他思想中的伦理内涵。 / 当前过程思想与儒家的对话多集中于本体论和宇宙论领域，系统研究哈茨霍恩的伦理思想有助于我们在伦理学这一新领域中反思过程思想与儒家思想相互间的批判、建构意义。哈茨霍恩与儒家在伦理学上的对话可集中于两个主题：第一，生态伦理是过程神学家的一个重要关注，在这个领域哈茨霍恩也有自己的独到见解。在生态伦理领域，哈茨霍恩与儒家的对话研究是可能的；哈茨霍恩也可以为儒家的生态伦理建构提供具有启发意义的资源；二者的对话还可以为生态伦理学的发展提供新的视角。第二，近年汉语学界围绕儒家伦理展开的"亲亲互隐"之争一定程度上体现了儒家"差等之爱"在现代生活中的局限。若要避免"差等之爱"的不足，哈茨霍恩可为儒家伦理提供一条值得借鉴的思路。同时，基于哈茨霍恩的思想，展开家庭伦理的论说是可能的且是有意义的。 / Charles Hartshorne (1897-2000) is an American philosopher, theologian, and one of the most important representatives of process thought in the 20th century. He made enormous contributions to the discussion of theism, including particularly neoclassical theism, which not only has a great influence on the research upon the fields of theology and philosophy of religion, but also attracts the attention from some scholars who have participated in Christian-Confucian dialogue. / Hartshorne does not believe that God and nature are entirely separate. On the contrary, he claims that there are various relationships between them. Inevitably, his theism and cosmology have certain implications on how to rigorously understand the moral action. We can thus systematically elucidate the significance of his thoughts based on his theism and cosmology for ethics. / The dialogues between process thought and Confucianism by far mainly focus on ontology and cosmology. A systematic study of Hartshorne's ethics may further help us to review critically and explore constructively the ethical aspect of the dialogue between process thought and Confucianism. This dialogical study of the ethics of Hartshorne and Confucianism will primarily focus on two topics. First, Hartshorne has his own ideas on ecological ethics, which is an important branch of process theology as well as an area which a dialogical study of Hartshorne and Confucianism is feasible and called for. The present study will show that research on Hartshorne’s ethics may shed light on the construction of Confucian-ecological ethics, and the dialogue between the ethics of Hartshorne and of Confucianism may facilitate the development of ecological ethics. Second, the recent debate in Chinese academia about "father and son concealing each other" reflects to a certain extent the limitation within the "hierarchical love" of Confucian ethics in modern life. Hartshorne may provide a helpful and promising approach to avoid or overcome some of the drawbacks on the "hierarchical love" in Confucian ethics. Meanwhile, his thought may further contribute to the development of family ethics. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 王計然. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 122-132). / Abstracts also in English. / Wang Jiran.

吳通福. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 148-154). / 中英文摘要. / 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 Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Wu Tongfu. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 148-154).

published_or_final_version / Chinese / Master / Master of Philosophy

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1997. / Includes vita. Includes bibliographical references (leaves 81-85).