Purpose of this theses is create and implement complex solution for making requests. Helpdesk synchronizes data with information system QI. This web application is implemented in PHP, more specifically framework Nette.

Le travail présenté dans ce mémoire de maîtrise est le résultat d'une recherche ethnographique menée à Taipei, Taiwan en 2011 avec des adeptes de qigong ainsi qu'avec des étudiants de la National Taiwan University. Ce travail vise à répondre à la question de recherche centrale : pour quelle(s) raison(s) les adeptes du groupe de « Qigong de Chine — Les cinq éléments » pratiquent-ils le qiqong à Taiwan aujourd'hui ? Ma démarche est de type inductif. L'observation participante ainsi que des entretiens semi-dirigés de type conversationnel furent les principales méthodes de collectes des données. Ce mémoire s'inscrit dans les préocupations de l'anthropologie du corps et utilise les notions « indigènes» chinoises relatives à la santé, au corps taoïste, et au corps confucéen. Il aborde aussi la thématique de l'articulation entre sciences modernes et une pratique dite traditionnelle, soit ici le qigong, pour montrer en quoi le qigong est une pratique corporelle intentionnellement choisie par les adeptes pour répondre à des pronostics de santé biomédicale. J'explorerai ce que les adeptes de qigong ont à dire sur leur corps (tel qu'il est vécu, tel qu'ils se le représentent) lors de la pratique du qigong et verrai en quoi cela me renseigne sur certains enjeux culturels contemporains à Taipei. J'examine le caractère effectif vécu ou non, de la référence au taoïsme pour les adeptes de qigong et je cherche à montrer comment la (ou les) vision(s) du corps d'autres segments de la population, ici la jeunesse, contrastent avec celles des adeptes de qigong, en recourant à la notion de corps confucéen.

La critique de la romancière américaine Amy Tan se concentre principalement sur la dimension humaine de ses romans, négligeant la dimension matérielle de l’existence qui occupe une place prépondérante dans ses romans. Sous l’influence d’une conception anthropocentrique qui privilégie l’être humain ou le sujet, la critique s’est concentrée essentiellement sur la relation mère / fille, sur l’importance du langage et de la mémoire et sur les conflits entre les cultures chinoise et américaine. Néanmoins, dans le contexte de ce qu’il est convenu d’appeler le “retour aux choses” et l’accent nouveau mis sur le “non humain”, mouvement qui s’est mis en place dans la critique des années 1990, je porte mon attention sur les choses, plus particulièrement sur les interactions entre humains et non-humains dans ses romans. Sous la double influence des cultures chinoise et américaine, Tan dépasse l’opposition binaire, qui caractérise la tradition occidentale, selon laquelle le sujet est supérieur à l’objet. Les humains et les non-humains ainsi que les entités naturelles et spirituelles sont tous des choses-Qi dans l’univers textuel. En mettant en dialogue la réflexion occidentale contemporaine sur les choses avec les philosophies chinoises, notamment le taoïsme, cette thèse examine les caractéristiques des choses-Qi et leurs interactions de nature à provoquer un retour écologique à l’harmonie entre les humains et les non-humains, entre le microcosme et le macrocosme dans l’ordre textuel. / Comments on Amy Tan's novels mainly focus on what we associate with human culture, ignoring the material dimensions of existence that figure prominently in her novels. Influenced by the anthropocentric idea that the human being/the subject is superior to things/the object, critics mainly focus on the mother-daughter relation, the importance of language and memory and the conflicts of Chinese and American culture. However, in the context of the so-called “return to things,” “back to things,” and “turn to the non-human” which has become visible in the humanities since the 1990s, I concentrate on things, specifically on the interactions between humans and nonhumans in her novels. Under the influence of both American and Chinese culture, Tan breaks with the western tradition of binary opposition in which the subject is superior to the object. Qi-things include natural and man-made things, human beings, and even spiritual things and things in the textual world. Bringing the twenty-first century western revision of things into dialogue with Chinese philosophies, especially Taoism, this dissertation discusses the traits of Qi-things and how they interact with each other to foster an ecological return to harmony within the textual world that reconciles humans and non-humans, microcosm and macrocosm.

Title: Diplomacy with Chinese Characteristics: The Cultural Aspect of Chinese Foreign Policy in the Example of Sino-American Relations Ambiguity in answers, lack of communication or justification of actions have resulted in a negative depiction of Sino-American relations. I would like to prove the cultural significance as a major factor in influencing Chinese foreign policy regarding the example of Sino-American relations. By applying elements of constructivism, one is able to understand the cultural perspective of Chinese foreign policy in the example of Sino-American relations. Furthermore, this is proven through philosophical application of game theory stratagem.

Cette thèse, qui relève de la didactique du français langue étrangère, traite des conventions d’écriture académique en français et en chinois dans une perspective de rhétorique contrastive. Nous étudions deux genres académiques propres à l’enseignement supérieur en France et en Chine : la dissertation et le yilun wen, respectivement. Les deux exercices détiennent un statut comparable ; ils obéissent tous deux à un système de normes relativement stables, à une structure clairement fixée et font figure d’ « exercice-roi » dans chacune des deux cultures éducatives. La comparaison entre ces deux genres scolaires et universitaires nous permet d’analyser les difficultés rencontrées par un groupe d’étudiants chinois en FLE dans la rédaction d’une dissertation et les transferts qu’ils opèrent en français des conventions d’écriture issues du yilun wen. Cette analyse est éclairée par celle des annotations marginales portées sur leurs copies de dissertation par des correcteurs français. A travers les résultats d’une enquête menée par questionnaire auprès de groupes d’étudiants (chinois et français), la thèse s’attache ensuite aux représentations très disparates que les deux ensembles de groupes se font de la signification de ces normes du point culturel et cognitif.La thèse s’attache enfin à décrire la rhétorique traditionnelle chinoise à travers l’analyse du bagu wen et du schéma Qi-Cheng-Zhuan-He, un dispositif traditionnel toujours proposé dans les manuels et pratiqué par les étudiants. / This study compares academic writing conventions in French and Chinese from the point of view of Contrastive Rhetoric in the field of French teaching and learning as a foreign language. We spot respectively in French and Chinese education systems a specific genre: the French dissertation and the Chinese yilun wen. They have a comparable status, a clear structure and strict rules to follow. The comparison between these two genres indicates that the rules are not shared between French and Chinese students and that certain criteria required in the Chinese yilun wen appear far removed from French dissertation. Thus Chinese students encounter intricate difficulties in writing French dissertations and negative transfers under the influence from Chinese writing conventions. This result is also confirmed by the analysis of dissertations written by the Chinese students of our corpus. The surveys conducted among French and Chinese learners show that they are not fully aware of the cultural differences of standards in writing. The analysis of comments by French teachers of dissertation written by Chinese students shows that they are not better armed than their students in face of the differences of textual organization (both the construction and the way of realization) in French and Chinese. We attend to hold endly how the organization of traditional Chinese Rhetoric (the bagu wen and the Qi-Cheng-Zhuan-He schemes), still proposed by textbooks and practiced by learners, exert more or less influence on French writing of the Chinese students.

Notre recherche interroge la portée de la nouvelle politique environnementale de la capitale chinoise, dont la mise en oeuvre a été précipitée dans le cadre de l'accueil des Jeux Olympiques.Si la trame urbaine de Pékin était encore il y a peu l'un des derniers héritages des préceptes traditionnels d'aménagement de l'espace chinois entre "montagne et eau" et se référant au “souffle - qi”, qui anime toute chose et tout être dans la cosmogonie chinoise et qui est à la base de l'implantation de la ville sur son site, les politiques urbaines menées au cours du XXe siècle ont détruit en grande partie cet héritage.La prise de conscience environnementale amorcée dans les années 90 a généré une nouvelle approche au territoire qui s'est accélérée en 2001 dans l'optique de l'accueil des green Olympic Games en 2008. La reforestation de la capitale chinoise a alors été considérée à toutes les échelles, de celle du pays à celle de la rue.A l'échelle de son territoire périurbain, Pékin s'est dotée de deux ceintures vertes. Pour autant, le gouvernement municipal a choisi la voie de l'originalité en planifiant des "ceintures vertes habitées", à 50%pour la première et à 30% pour la seconde. A l'échelle de sa zone urbaine, la municipalité a mis en place de nouvelles promenades paysagères qui s'étirent le long des routes et des canaux et qui font apparaitre une nouvelle typologie d'espaces publics qui trouve son origine dans la réhabilitation de l'axe historique nord-sud et qui a permis outre la réhabilitation de l'histoire ancienne, celle de la réhabilitation du paysage ancien.Des ceintures vertes aux coulées vertes, la qualité de vie est sans nul doute améliorée à Pékin. Ce souffle vert est-il pour autant porteur d'une nouvelle identité urbaine? Attendons encore pour voir. Pékin 2050. Alors ce souffle vert? / Our research examines the scope of the new environmental policy for the Chinese capital, whoseimplementation was precipitated by the hosting of the Olympic Games.If the Beijing urban fabric was one of the last vestiges of the traditional Chinese precepts of spatialplanning between "mountain and water" and referring to "breath – qi" that animates all things and allbeings in the Chinese cosmogony, and that is the basis of the establishment of the city on its site, theurban policies implemented during the twentieth century have destroyed much of this heritage. Theenvironmental awareness that emerged in the 90s has generated a new approach to the territory, whichwas expedited in 2001 in view of hosting the green Olympic Games in 2008. The reforestation of theChinese capital was then considered at all scales, from that of the country to that of the street.At the scale of its periurban area, Beijing has built two green belts. However, the municipal governmenthas chosen an original approach by planning two "inhabited green belts ", 50% for the first and 30% for thesecond. At the scale of its urban area, the municipality set up new scenic walks along roads and canals,revealing a new typology of public spaces that finds its origin in the rehabilitation project of the historicnorth-south axis and that has also allowed the rehabilitation of ancient history and of the ancientlandscape.From green belts to green corridors, the quality of life is undoubtedly better in Beijing. Has, however, thisnew breath of green created a new urban identity? Let's wait and see. Beijing 2050. So, what about this new breath of green?

Liu Ch'i, a belletrist of the Chin dynasty (1115-1234), recorded an eyewitness account of the fall of the Chin in his memoir, the Kuei-ch'ien-chih (The Record of One Returned to Obscurity). He was motivated by an inner logic which thematically argues that: The disintegration of effective Chin administration was a direct result of the deterioration of Chin literary standards, symptomatic of a more basic degeneration of the traditional Confucian high culture. The collapse of the Chin climaxed approximately three hundred years of rise and fall (c. 900-1234). As Jurchen tribal organization became inadequate, they imitated the Ch'i-tan model of a dualistic tribal-agrarian society and tended to adopt Chinese institutions. Dynamic decline seemed in direct proportion to the decline in Jurchen institutions. However, Liu Ch'i observed this decline and its climax in the fall of the Chin capital, K'aifeng, and thought that the Chin failed for not fully adopting Chinese ones. His memoir, Kuei-ch'ien-chih, was transmitted from its writing in 1235 to the present edition, the Chung-hua shu-chu Yuan-Ming shi-k'o pi-cho ts'ung-k'an, collated by Ts'ui Wen-yin (second edition 1983). Liu Ch'i illustrates his themes with Chin pesonalities portraying the union of ability-aspiration-achievement to mean the highest combination of traditional Confucian values. He quickly attentuates this theme in the succeeding chuan to show possible variations of failure in a descending taxonomy. In his seventh chuan, Liu Ch'i argues that since the Chin dynasty limited their literary focus of the civil service examinations solely upon the lyric, the prose-poem, and the commentary on the classics, the source of potential leadership, the chin-shih, became intellectually effete leasing to a degeneration in political dynamics. Liu Ch'i's personal rationalization was one of confident expectation despite an involvement in drafting a testimonial to Ts'ui Li, who had betrayed K'aifeng to the Mongols. He felt that time and circumstance were cyclical in nature and that he had fulfilled his destiny and his duty. Liu Ch'i's memoir warrants a closer examination in its entirety to appreciate its inner, thematic logic and a translation of the preface and first three chapters is presented as a preliminary to the full translation.

袁燕萍著. / 書名頁題: 從氣、勢觀念看六朝文論的 ... / 手稿本, 複本據手稿本影印. / Thesis (M.A.)--香港中文大學硏究院中國語文學部. / Shu ming ye ti: Cong qi shi guan nian kan liu chao wen lun de ... / Shou gao ben, fu ben ju shou gao ben ying yin. / Includes bibliographical references (leaves 1-39 (2nd group)). / Yuan Yanping zhu. / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan Zhongguo yu wen xue bu. / 緒言 --- p.1-20 / Chapter （一） --- 研究緣起 / Chapter （二） --- 釋名並論研究之步驟和目的 / Chapter （三） --- 研究之方法及全文結構 / Chapter 第一章 --- 氣之才性義及才性觀念在六朝文論的開展 --- p.21-153 / Chapter 第一節 --- 從「氣之清濁有體，不可力強而致」釋「文氣說」 / Chapter 第二節 --- 以氣論文的特點 / Chapter 第三節 --- 文氣說產生的背景 / Chapter 第四節 --- 從《文心、體性》看文氣觀念的開展 / Chapter 第五節 --- 釋「天才論」´ؤ´ؤ先天稟賦與後天修養的關係 / Chapter 附（一） --- 論「齊氣」 / Chapter 附（二） --- 論「惜其體弱」 / Chapter 第二章 --- 氣之血氣義及血氣在創作過程中的作用 --- p.154/189 / Chapter 第一節 --- 問題之提出 / Chapter 第二節 --- 釋「神有遯心」義 / Chapter 第三節 --- 從志氣與神的關係有「志氣」一名的涵意 / Chapter 第四節 --- 血氣在創作過程中的作用 / Chapter 第三章 --- 釋《風骨》「氣」一詞之涵意 --- p.190/240 / Chapter 第一節 --- 釋《風骨》「氣」一詞之涵意 / Chapter 第二節 --- 從諸家對《風骨》「並重氣之旨」的詮釋論「氣」一詞之語意 / Chapter 第四章 --- 釋《定勢》「因情立體，即體成勢」義 --- p.241/308 / Chapter 第一節 --- 釋勢 / Chapter 第二節 --- 明體 / Chapter 第三節 --- 論情 / Chapter 第五章 --- 總論就六朝文論所見創作主體與文體要求兩者間之關係 --- p.316/318 / 總結 / 參考書目 --- p.1/39

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-11-09T10:49:32Z No. of bitstreams: 1 Nilton Kamigauti.pdf: 18775249 bytes, checksum: fee2ef8d47303da8ab1ca5ef7a3ef5ce (MD5) / Made available in DSpace on 2016-11-09T10:49:32Z (GMT). No. of bitstreams: 1 Nilton Kamigauti.pdf: 18775249 bytes, checksum: fee2ef8d47303da8ab1ca5ef7a3ef5ce (MD5) Previous issue date: 2016-09-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Currently, the high levels of stress pose a challenge to the contemporaneity. Teaching is one of the key professions of our society and which presents one of the highest levels of stress. In this work, it was observed that 65,3% of teachers from two schools of São Paulo suffer from stress. The purpose of this research was to assess the effects of Tai Chi Chuan on the level of stress of teachers. The instruments used were Lipp´s Stress Symptoms Inventory for Adults (ISSL) to measure the stress levels and, to the individuals that practiced Tai Chi Chuan, a questionnaire to evaluate the impressions of such individuals on practicing Tai Chi Chuan was also used. The proceeding for the selection of participants was, initially, to apply the ISSL on the 49 participating teachers. Out of such individuals, 32 presented stress and were divided, equally (based on their level of stress, age and time they have been teaching), into 16 on the control group and 16 on the experimental group. The 16 participants of the experimental group were ministered classes of Tai Chi Chuan (including Chi Kung and meditation); during the period of 2 months, they attended 8 classes of 1 hour each, once a week. At the end of the 2-month period, the 32 participants of the 2 groups were retested with ISSL and the questionnaire to evaluate the impressions of practicing Tai Chi Chuan was applied solely to the experimental group. As a result, we observed that the experimental group presented a decrease in the stress levels in order of 77,16%, while the control group did not present any relevant change. Tai Chi Chuan was proven to be an efficient technique for stress management, being a low cost activity, easily executed within the premises of the schools themselves and that does not require any equipment to be practiced; it presented a good acceptance, probably due to the swiftly achieved positive effects. Therefore, Tai Chi Chuan was effective in the decrease of the stress levels of the participating teachers / Atualmente, os altos níveis de estresse representam um desafio à contemporaneidade. A docência é uma das profissões fundamentais de nossa sociedade a qual apresenta um dos níveis mais altos de estresse. Neste trabalho, constatou-se que 65,3% dos professores de duas escolas de São Paulo sofrem de estresse. O objetivo desta pesquisa foi avaliar os efeitos da prática do Tai Chi Chuan no nível de estresse de docentes. Os instrumentos utilizados foram o Inventário de Sintomas de Estresse para Adultos de Lipp (ISSL) para medir os níveis de estresse e, para os que praticaram o Tai Chi Chuan, também foi utilizado o questionário para avaliar as impressões da prática do Tai Chi Chuan. O procedimento para selecionar os participantes foi, incialmente, aplicar o ISSL nos 49 professores participantes. Destes, 32 apresentaram estresse e foram divididos, igualmente (com base no nível de estresse, idade e tempo que lecionam), em 16 no grupo controle e 16 no grupo experimental. Os 16 participantes do grupo experimental tiveram aulas de Tai Chi Chuan (incluindo Chi Kung e meditação); ao longo de 2 meses, participaram de 8 aulas de 1 hora de duração, 1 vez por semana. Ao final dos 2 meses, os 32 participantes dos 2 grupos foram retestados com o ISSL e apenas no grupo experimental foi aplicado o questionário para avaliar as impressões da prática do Tai Chi Chuan. Como resultado, observamos que o grupo experimental apresentou uma queda dos níveis de estresse na ordem de 77,16%, enquanto o grupo controle não apresentou mudança relevante. O Tai Chi Chuan mostrou-se uma técnica eficaz no gerenciamento do estresse, sendo uma atividade economicamente barata, de fácil execução dentro das próprias escolas e que não requer nenhum equipamento para ser praticado; apresentou boa adesão, provavelmente devido aos efeitos benéficos rapidamente alcançados. Assim, o Tai Chi Chuan foi eficiente na baixa dos níveis de estresse nos professores participantes

Le parcours de l’écrivain français, François Cheng, d’origine chinoise, se situe en un lieu de rencontre privilégié, celui de la culture chinoise de sa jeunesse et de la culture occidentale issue du monde gréco-latin, qu’il fit sienne après son arrivée en France en 1947. La lecture de son œuvre poétique selon le double paradigme de la Voix orphique et de la Voie du Chan, mariage du bouddhisme indien et du taoïsme chinois, ouvre à l’analyse un vaste champ polysémique. L’objet de cette thèse est de montrer comment, dans l’anthologie poétique À l’orient de tout, cette dimension tensionnelle sous-tend l’écriture et conduit, entre convergence et divergence, change-échange, dialogue et silence, au déploiement du chant orphique dans l’espace de la métaphysique chinoise. Dans cet ordre cosmique à trois dimensions, dont le Vide est le fond indifférencié et le Dao le moteur de toutes choses, Voix et Voie entretiennent un dialogue naturel, intuition dont la notion rilkéenne de l’Ouvert a tenté de rendre compte. L’itinéraire spirituel de la Voix éveillée, trajectoire d’élévation à un pur re-voir et plongée dans la profondeur, ouvre le poème à un discret lyrisme de la vacuité, qui laisse transparaitre l’invisible à travers le visible et s’adonne au plaisir de re-nommer le monde. Répondre à ces exigences est pour le poète un défi linguistique et esthétique : par des stratégies appropriées, il doit conserver à travers la langue française le continuum du monde mais sans le soutien de l’idéographie, et se conformer au procès créateur de l’évolution et de la mutation d’une œuvre, dont la source est au cœur même du Principe immanent du Dao. / The course of the Chinese born French writer François Cheng, takes place between two cultures : the one of his youth Chinese culture and the one of the Western Greek-Latin world, which he adopted when he arrived in France in 1947. The reading of his poetic works according to both paradigms of orphic Chant and Way of Buddism Chan, junction of the Buddhism and Chinese Taoism, generate a vast polysemic field for analysis. The objective of this thesis is to demonstrate how in the poetic anthology À l’orient de tout, this two dimensions sustain his writing and lead, between convergence and divergence, change-exchange, dialogue and silence, to the expansion of the orphic Chant in the Chinese metaphysic space. In this three dimensions cosmic order, where the emptiness is the bottomless Undifferentiated of Universe and the Dao, the active Principle of everything, Voice and Way converse through a natural dialogue, an intuition which Rilke’s notion of the Open tried to highlight. The spiritual path of the Awakened Voice rises into a pure vision and plunges into depth, which opens the poem to a discreet lyricism of vacuity, and suggests the invisible through the visible and devotes itself to rename the world. For the poet, the answer to these requirements is a linguistic and aesthetic challenge. With proper strategies, he must preserve the continuum of the world through the French language but without the support of ideography and must also abide by the creative process of endless evolution of the work, the source of which is the very heart of the immanent Principle of Dao.