在中國古代道家宇宙論研究之中，「道」與「氣」的關係如何，一直是難以 簡單解釋的問題，學者對這問題意見不一，歧見紛呈。本文希望透過《管子》四 篇的解讀及《老子》、《莊子》、《淮南子》宇宙系統的研究來論證部分學者主張「道」 等同「氣」的意見之不妥當處，並提出「道」與「氣」實為相互區別，「道」與「氣」並不是「同一」的看法。此外，本文會以「修心練氣」的角度揭示古人在「修心練氣」的過程中做到「練氣體道」，繼而「氣道並生」的效果。本文將以 此提出，在先秦至漢的道家宇宙論中，「道」與「氣」雖屬不同層次的概念，但 卻是處於同一「軌跡」，「同軌並生」的看法。最後，本文再以「氣」與「道」的 關係來粗淺地回應陳漢生提出的「中國並未發展出抽象實體理論」的問題。本文的第二章將會探討人們在探尋天地秩序，生命起源時，如何回應世界的 最初起源是甚麼及其生滅法則又是甚麼這兩條問題。第二章以這兩條問題來審視 古希臘哲學家的宇宙系統與「道」、「氣」宇宙系統，從而揭示，無論是古代中國 的道家，抑或是古希臘的哲學家都未能完好地回答這兩條問題。第二章因而提出， 沒有周詳考慮這兩條核心問題使「道」與「氣」的宇宙理論存有不確定及不清晰 的地方的看法。本文的第三章嘗試探討道家宇宙論中「氣」與「道」的關係，以此考究「氣」 與「道」究竟是「同一性」，抑或是不同層次的概念。第三章將以《管子》四篇 的文獻解讀 及《管子》四篇的理論體系來作考察，以指出「氣或精氣等同道的 理論」的欠妥當處。第四章將考察《老子》、〈恆先〉及《淮南子》宇宙生成系統，再次揭示「氣」 與「道」是相互區分的，它們是屬於不同層次的概念。第五章將會以「修心練氣」的角度切入，以揭示古人在「修心練氣」的過程 中做到「練氣充道」，繼而「氣道並生」。第五章將以此提出，在先秦至漢的道家 宇宙論中，「道」與「氣」雖屬不同層次的概念，但卻是處於同一「軌跡」，「同 軌並生」的看法。另外，第五章亦會以「氣」與「道」的關係來粗淺地回應陳漢 生提出的「中國並未發展出抽象實體理論」的問題。本文認為，中國古人選擇的 是「抽象原理」與「具象世界」相結合的世界觀來發展抽象理論，跟西方「抽象 原理」與「具象世界」截然劃分的哲學傳統不同。所以，簡單地以西方哲學系統 與中國古代思想作對比，未必可以窺見中國古代思想的真象。;「同軌並生」的看法。另外第 五章亦會以「氣」與道的關係來粗 淺地回應陳漢生提出的 「中國並未發展出抽象 實體理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 中國古人選擇的是「抽象原理」與具世界相結合觀來發展理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 所以， 簡單地以西方哲學系統與中國古代思想作對比，未必可窺見的真象。;For many years, the relations between the two concepts of "Dao" and "Qi", in ancient Taoist Cosmology, has not been clearly explained. Based on a meticulous study of the relevant Taoist canons, mainly the Four Chapters of Guanzi 管子, Laozi 老子, Zhuangzi 莊子 and Huainanzi 淮南子, the author of this thesis reviews different views in previous scholarship, provides his own observations and hypotheses. This thesis examines how the ancient people conceive to attain "Dao" by cultivating their mind and practicing "Qi"; meanwhile, "Dao" and "Qi" is generated simultaneously in one's body. In addition, by reviewing the trajectory of the development of Taoist Cosmology from the Pre-Qin period to the Han dynasty, this thesis argues that, although "Dao" and "Qi" are different in concept, they can be naturally generated and developed on a same track in one's body. With the analysis of the relations between "Dao" and "Qi", this thesis discuss Chad Hansen's theory that Chinese thought lacks abstract entities in anything resembling the way Western theories of abstract entities did". The second chapter of this paper examines how ancient Chinese respond to the following questions: What is the origin of the world? And what are the laws governing the life and death of the myriad things? In this chapter, the cosmic system of ancient Greek philosophy is also discussed to compare with its counterpart in China, the cosmological system of which is elaborated from the concepts of "Dao" and "Qi". This reveals that neither ancient Chinese Taoists, nor ancient Greek philosophers be able to fully address these two questions. It is hence concluded that the interpretation of the cosmological theory based on "Dao" and "Qi" lacks clarity and precision without addressing to the above mentioned two fundamental questions. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子

Made available in DSpace on 2016-03-15T19:43:32Z (GMT). No. of bitstreams: 1 Fabricio Pereira Korasi.pdf: 3871429 bytes, checksum: 9b77f6c80f01c34b7fe12b08cf83b56c (MD5) Previous issue date: 2009-08-12 / Fundo Mackenzie de Pesquisa / This work aims to draw a line of thought on the art Sumie, about how it was created, its links with the extreme Tao, with the spirituality and as an artist is to release his arm, added to their spiritual energy, and create a art, apparently so simple and at the same time, complex. Besides the vision of the Art Sumie and their connection with so, a brief history of China since the ancient period until the beginning of the republic. In another time addressed how to make a painting, how and what materials are used and why of them. Another point that was addressed is the Westernization that Art Sumie suffered even after you have had a Japanese influence, changing their original settings, such as the insertion of Chinese monochrome color to work. It described a brief sampling of how this art came to Brazil with its major artists and how it is presented today. / Este trabalho tem como objetivo traçar uma linha de pensamento sobre a arte Sumie, sobre como ela foi criada, suas ligações extremas com o Tao, com a espiritualidade e como um artista faz para soltar seu braço, somado a sua energia espiritual, e criar uma arte, aparentemente, tão simples e, ao mesmo tempo, complexa. Além da visão sobre a Arte Sumie e sua ligação com o Tao, uma breve história da China, desde a Antiguidade até o início do período da república. Foi abordado o modo de fazer uma pintura, como e quais materiais são utilizados e o porquê deles. Outro ponto que foi abordado é a ocidentalização que a Arte Sumie sofreu mesmo depois de já ter tido uma influência japonesa, alterando suas configurações originais, como no caso da inserção de cor aos trabalhos monocromáticos chineses. Foi descrita uma breve amostragem de como essa arte chegou ao Brasil, com seus principais artistas e de que forma é apresentada hoje.

Encontrar subestruturas aditivas que revelam um certo grau de organização em certos conjuntos contidos nos números naturais é o foco do estudo da combinatória aditiva. Desta área, resultados como os famosos Teorema de Van der Waerden e o Teorema de Szemerédi se destacam, revelando através de métodos combinatoriais que certas propriedades referentes ao tamanho de subconjuntos de inteiros implicam a existência de progressões aritméticas de tamanho arbitrariamente grande. Em meados de 1970, Furstenberg causou certa comoção no meio matemático ao publicar provas para ambos os teoremas usando métodos e ferramentas da teoria ergódica. Apesar de tal abordagem ter apresentado uma nova e profunda ligação entre as áreas, houve certa crítica pelo fato de não gerar resultados originais e por suas limitações (por exemplo, seus resultados costumam ser de caráter assintótico, sem lidar com limitantes e cotas, amplamente conhecidos pelos métodos combinatórios). Tais críticas foram silenciadas quando Ben Green e Terence Tao, usando tais métodos de teoria ergódica, demonstraram a incrível e bela afirmação de que os primos possuem progressões aritméticas de tamanho arbitrariamente grande, dando uma resposta definitiva para um enunciado conjecturado há muito tempo. Certamente, este foi um grande passo na matemática do século XXI. Deste então, novas abordagens foram amplamente estudadas e analisadas, de modo a aumentar ainda mais nossa compreensão sobre estes impressionantes conceitos. / Finding additive substructures that reveal a certain degree of organization in certain sets contained in the set of the natural numbers is the focus of the study of additive combinatorics. From this area, results such as the famous Van der Waerdens Theorem and Szemerédis Theorem stand out, revealing through combinatorial methods that certain properties concerning the size of subsets of integers imply the existence of arbitrarily long arithmetic progressions. In the mid-1970s Furstenberg caused some commotion in the mathematical world by publishing proofs for both theorems using methods and tools of ergodic theory rather than combinatorial methods. Although this approach had presented a new and deep link between those areas, there was some criticism for the lack of original results and some limitations of this technique (for instance, its results usually have an asymptotic flavour without dealing with bounds widely known by combinatorial methods). Such criticisms were silenced when Ben Green and Terence Tao, using such methods of ergodic theory, demonstrated the incredible and beautiful theorem that the primes have arithmetic progressions of arbitrarily large size, giving a definitive answer to a statement conjectured a long time ago. Certainly, this was a major step for the mathematics of the 21st century. Hence, new approaches have been extensively studied and analyzed in order to further increase our understanding of these impressive concepts.

Dudeism was inspired by a film released in 1998 named The Big Lebowski, which recounts the adventures of a character called the Dude, the namesake of the religion. The Dude is an example of the (mostly) ideal practitioner of Dudeism, which Dudeists mean has existed throughout the ages, expressed differently by different systems of belief and behaviour while retaining an essential Dudeistic spirit.    A superficial overlook of this system of belief and behaviour finds many similarities to early Taoism, a parallel which Dudeism itself encourages, particularly in regards to the Tao Te Ching. It is also clear that many of Dudeism’s central concepts are inspired or borrowed from said work.    This essay explores the relationship between Dudeism and Taoism through comparison, focusing on the teachings of Tao Te Ching in relation to Dudeist thought and practice. It seeks to establish Dudeism’s religious history as a religion firmly rooted in both a modern motion picture and ancient Eastern thought. The essay concludes that Dudeism has adapted the teachings of the Tao Te Ching for a modern, Western audience through the language and imagery of The Big Lebowski, adding its own twists to ancient concepts.

梁樹風. / "2009年8月". / "2009 nian 8 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 210-223). / Abstracts in Chinese and English. / Liang Shufeng. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 一、 --- 硏究動機 --- p.1 / Chapter 二、 --- 前人硏究成果 --- p.4 / Chapter 三、 --- 硏究方法 --- p.12 / Chapter 第二章 --- 《靖節先生集》成書硏究 --- p.14 / Chapter 一、 --- 陶澍生平簡述 --- p.14 / Chapter 二、 --- 陶澍陶淵明硏究背景 --- p.14 / Chapter 三、 --- 《靖節先生集》成書與流傳 --- p.21 / Chapter 第三章 --- 《靖節先生集》與清代陶學 --- p.46 / Chapter 一、 --- 陶淵明儒家人格的展現 --- p.46 / Chapter 二、 --- 嘉道之際經世思想的出現 --- p.49 / Chapter 三、 --- 小結 --- p.67 / Chapter 第四章 --- 《靖節先生集》體例 --- p.70 / Chapter 一、 --- 編目 --- p.70 / Chapter 二、 --- 版本與注釋 --- p.71 / Chapter 三、 --- 校勘 --- p.84 / Chapter 第五章 --- 《靖節先生集》評陶方法與特色 --- p.95 / Chapter 一、 --- 發掘隱語 --- p.95 / Chapter 二、 --- 拒作迁曲解說 --- p.101 / Chapter 三、 --- 知人論世 --- p.104 / Chapter 四、 --- 考察年譜與運用 --- p.108 / Chapter 五、 --- 著重世系考察 --- p.111 / Chapter 六、 --- 重詩旨 --- p.113 / Chapter 七、 --- 分級使用史料 --- p.115 / Chapter 第六章 --- 《靖節先生年譜攷異》的價値 --- p.116 / Chapter 一、 --- 資料搜集，方便硏究 --- p.116 / Chapter 二、 --- 提出論證，補充不足 --- p.118 / Chapter 三、 --- 提出問題，引發討論 --- p.141 / Chapter 四、 --- 編製手法，益及後人 --- p.146 / Chapter 第七章 --- 結語 --- p.149 / 附錄一：〈《靖節先生集》篇章意旨〉 --- p.153 / 附錄二：〈《靖節先生集》異文引錄〉 --- p.173 / 參考書目 --- p.210

Abstract In recent years, studies of Taiwanese aboriginal literature have been given attentions due to the trend of localization in literature. Japanese scholars are the pioneers who are interested in and study Taiwanese aboriginal literature. They spend lots of efforts on studying Yami tribe much more than on other aborigines in Taiwan. The Yami did not have written language. They orally passed their culture on generation by generation. Therefore, they have abundant literature of oral tradition. Siyapenjipengaya, a Yami, worried that the Yami culture would be lost because of the assimilation to the Han nationality. He, therefore, recorded the culture features in literation. Yami is one of the Austronesian tribes, and they are the only aborigine who live near coasts in Taiwan. Their culture is much different from the other aborigines in Taiwan, and they are the only aborigine who do not have the tradition of headhunting and wine making. This study focused on the features of tribalism and cultural heritages in the works of Siyapenjipengaya. The works displaying tribalism were classified as the origins of the tribe, the spirits in traditional stories, life stories, and Anito¡¦s stories. The works displaying cultural heritages were classified as the knowledge of seas and oceans, cultural heritages, and Yami songs. By studying the folk stories and songs in the works of Siyapenjipengaya, the purpose of this study was to comprehend the custom and tradition of Yami culture.

No description available.

Traditionally, Chinese regarded China as the centre of the world, displaying little interest in foreign lands. Before the 1840s, although there were records of a few brave pilgrims traveling to huge distances, Chinese travel literature was dominated by essays and diaries written about the natural scenery of China. In the late Qing, a period of transformation during which Chinese society was challenged by the West and later Japan, Chinese intellectuals, realizing China’s weakness, traveled to these countries in search of remedies for the state. The resulted burgeoning travel literature contains not only firsthand information of the West and Japan at the time, but also details about individual responses to the foreign lands they visited. Despite the relatively small amount of research done on these writings, they are, indeed, the most significant archival materials for the study of the early perceptions of the Chinese of the West in the modern period. Among these travelers, Wang Tao (1828-1897) is certainly worthy of discussion. Apart from being a reform pioneer, Wang Tao was also being pioneering to be the first intellectual to travel to Europe and Japan. His two travelogues, Manyou suilu and Fusang youji, however, have only been used as references in biographical research, neglecting the fact that they consist of not only unprecedented journeys of a Chinese intellectual, but also Wang’s constant evaluations of home politics, of which he carefully laid out in the form of travelogue. This dissertation aims to explore the two travelogues, and is particularly concerned of their relationship with the historic context, the author’s motives of writing and other foreign travel writings of the time. The two travelogues stand out both in subject maters and the subtle ways Wang (re)constructed Europe and Japan. They can be seen as a manifesto of Wang’s views on himself, China and the world. While many travelogues of the same period were written in a data or analysis-based style, Wang Tao embodied his observations abroad, his criticism and vision of the future China, his personalities, assumptions and expectations and the spirit of his time with a highly refined language in the two accounts, and had make them intriguing works of literature.

Thesis (Ph. D.)--University of Southern California, 2001. / Adviser: Charlotte Furth. Includes bibliographical references (leaves 460-474)

Thesis (Ph. D.)--Princeton University, 1992. / Includes bibliographical references (p. 277-299).