Thesis (Ph. D.)--University of Michigan, 1979. / Each Chinese entry in the bibliography is in characters and is transliterated. Includes catalogs of works. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 282-308).

Thesis (M. CM)--Hong Kong Baptist University, 2006. / Dissertation submitted to the School of Chinese Medicine. Includes bibliographical references (leaves 28-30).

Diss.--Bonn--Universität, 1997. / Bibliogr. p.[453]-464. Notes. Glossaire.

Media impact on LGBT people’s empowerment is not a new topic to media and communication studies, however, the extent to which lesbians’ use of internet-based media have contribute to their empowerment in a non-western context remains under-researched. This research attempts to respond to the question with an exploration of the relation between nv-tong-zhi’s use of internet-based media and their empowerment by the lens of their own lived experiences in Taipei. An interpretive phenomenological analysis (IPA) method was applied in this research, and thematic analysis was conducted on the data gathered through in-depth semi-structured interviews. The findings suggest that nv-tong-zhi individuals’ use of internet-based media have brought about increases in self-efficacy, self-esteem and competence as well as active engagement in empowerment interventions by providing more valuable information and more convenient and accessible social interactions. However, the contribution of using internet-based media remains contextual and temporary. In some cases, using internet-based media may bring in subjective sense of insecurity. Furthermore, there has emerged a paradox between psychological empowerment and collective empowerment that deserves further explanatory studies in the future.

The first chapter of this thesis examines the textual transmission of Pu Songling's collection of tales, Liaozhai zhiyi, and through a study of extant manuscripts and editions concludes that in its original format the work consisted of eight volumes. After a review of evidence for dating the composition of the collection, the two volumes of earliest and latest date are identified and their contents analysed. There is traced a pattern of development from relatively simple supernatural and romantic stories in Pu's early work to more complex character configurations in the later stories, where social criticism also plays a more conspicuous role. The second chapter focuses on the life and times of Pu Songling and discusses the process by which the social realities of Shandong in the early Qing period - famine, military campaigns, bandit raids - and particular aspects of the author's personal experience - examination failure, observation of administrative abuses, professional activities, and family and personal relations - intrude persistently into his stories. Special attention is paid to Pu's examination career and the institutional factors which impeded his progress; his criticisms of the selection system are shown to be qualified by passive acquiescence. The third chapter questions conventional definitions of Liaozhai zhiyi's place in literary tradition. After a survey of the Classical tale from l500 to l700, it is demonstrated that Pu's work can be distinguished from the early-Ming story, and should be regarded as a development of existing trends in late-Ming and early-Qing fiction. In its romantic orientation, realistic detail, and prose style, Liaozhai zhiyi has a kinship with its immediate literary forebears. What links it has to vernacular fiction concern thematic and descriptive emphases rather than the occasional use of colloquialisms. Methods of determining the derivation of plots and motifs in Pu's tales are critically examined, and a distinction is drawn between analogues and written sources.

本論文全部共一冊，十餘萬字，除緒論與結訥外，正文部份分為六章十九節。 第一章說明盜匪產生的時代背景，分由政治、軍事、經濟、社會四方面來論述。 第二章說明盜匪產生的種類、巢窟與分布。 第三章說明盜匪產生的組織、規律與隱語。 第四章說明盜匪產生的武器、戰術與習性。 第五章說明盜匪產生的禍害，分別解釋盜匪燒殺、劫掠、綁票三種惡行及慘狀。 第六章說明盜匪產生的影響，包括政治外交方面與社會經濟方面。另外，還對直魯豫 方志內記載的匪亂事件加以統計，除借此來看當時匪亂情形的嚴重程度，並可作為前 述各項說明的另一個論證。

釋佛智. / "2013年9月". / "2013 nian 9 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 104-108). / 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. / Shi Fozhi.

Esta investigación tiene como principal propósito el estudio de la contribución de la teoría de wen y zhi a los estudios de traducción en China, y su concreción en el estudio de La Colmena de C. J. Cela a través de tres traducciones distintas. Los objetivos primordiales son los siguientes: Realizar un estudio detallado de los doce traductores chinos más influyentes pertenecientes a las diferentes escuelas de wen y zhi. Presentar un estudio comparativo de la traductología occidental y la controversia de wen y zhi. Plantear la teoría de wen y zhi en la crítica de la traducción. Identificar y analizar las técnicas de traducción presentes en las tres traducciones de La Colmena y constatar, por una parte, las dificultades que conllevan tales traducciones y, por otra, la necesidad de que estas se concreten a partir de una aproximación más o menos creativa al texto original.

The so-called Critical Buddhism was originated by two Buddhist scholars at Komazawa University: Hakamaya Noriaki and Matsumoto Shiro. It stirred up great controversy by its claims that the teachings of Tathagatagarbha, Buddha-nature, original enlightenment, and the philosophy of Kyoto School are not Buddhist, and aroused great interest and responses from Buddhists and Buddhologist in Japan.( Shih, Heng-Ching¡F2001) They condemn the ideas of Buddha Nature, Tathāgatagarbha and Original Enlightenment developed in China and Japan as deviating from the fundamental Buddhist thoughts of pratītyasamutpāda and śūnyatā, thereby backtracking to the substantialism of the idea of Brahman in the Upaniṣads.At the level of social criticism, Critical Buddhism blamed the idea of Wa (harmony), which derives from Tathaagatagarbha thought, for social discrimination and injustice.(Yu-Kwan Ng¡F2009) The same controversy caused by Zhi Na Nei Xue Yuan and New Confucianism also occurred in China. Therefore,the development of Buddhism in China and Japan both became the representations of East Asia. The development of Buddhism became not only the characteristic of civilization, but aslo the public philosophy of East Asia through the concept of ¡§Nothing¡§(µL).

Integrated with the study of Chinese Classics, the Ch¡¦en-wei thoughts posed as the mainstream of East Han¡¦s philosophy studies but the thoughts also aroused different opinions. As early as in the beginning of West Han Dynasty, Liu Shin tried to oppose the studies of Modern Scripts with the studies of Ancient Scripts. Yang Xiong, a great thinker in late West Han Dynasty, tried to suppress the popularity of superstition with the concept of Dao Fa Zi Ran (meaning that Daoism lies in the Nature). In the beginning of East Han Dynasty, Heng Tan is the first thinker who openly criticized the official philosophy. He wrote ¡§Xing Lun¡¨ to declare his opposition against the dominant Ch¡¦en-wei thoughts and also offered suggestions about contemporary politics in the hope of attracting attention from the Emperor and serving the country. However, his suggestions irritated the Emperor instead and he was never promoted to an important position. After Heng Tan, Wang Chong, a thinker not in any official post, carried forward Heng¡¦s thoughts and, based on the principle of Ji Xu Wang (meaning to criticize the untrue), lashed even more strongly against the Ch¡¦en-wei thoughts. This thesis is an attempt to analyze Heng¡¦s and Wang¡¦s thoughts based on their books, ¡§Xing Lun¡¨ and ¡§Lun Heng.¡¨ It is found that both of them, enlightened by rationalism and spurred by the sense of mission as orthodox scholars, tried to fight against the contemporary Boshi system on the basis of Bo Tong (meaning comprehensive studies), to criticize the ridiculousness of the Ch¡¦en-wei thoughts by manifesting the principle of Ji Xu Wang and finally to achieve the ideal of Xing Zhi (meaning to criticize the untrue and to serve the country with one¡¦s thoughts). Both Heng and Wang cast a deep influence on the Ming-Fa thoughts at the end of East Han Dynasty and gave birth to the following Naturalism. Their importance to the development of Chinese philosophy can be clearly seen hereby.