今存唐人選唐詩，共有崔融珠英學士集、殷璠河嶽英靈集、芮挺章國秀集、元結篋中 集、高仲武中興閒氣集、今狐楚御覽詩、姚合極玄集、韋莊又玄集、不詳編選者搜玉 小、集不詳編選者敦煌本唐人選唐詩等十種。茲將其內容摘要如下： 第一章：結論，共分三節。論述本論文之名稱、範圍、研究動機及研究方向。 第二章至第十一章，如前列十種唐人選唐詩之次序，每種各列一專章，分為二至六節 ，詳加討論，每章論述之內容及步驟，大到如下： （一）算先探討編選者、編選年代及其版本。 （二）其次考定其篇卷、編選之數目，並探尋其編撰體例。 （三）再次論究其命名涵意、編選目的，及其選詩標準、選詩情形。 （四）最後再依據前考，或論其於當代詩壇之地位、後代之評價，或究其與前後詩人 、詩選承先啟後之關係，或提出其他值得議論之處，舉凡筆者見識所及，俱另闢專節 詳論之。唯諸集卷帙不一，或多或寡；體例不同，或詳或略，是以每章論訹，亦或長 或短，或繁或簡。總之，以論其要為主，王以其齊否為慮也。 第十二章：結論。

王家健. / "2007年9月". / 論文(哲學碩士)--香港中文大學, 2007. / 參考文獻(leaves 95-100). / "2007 nian 9 yue". / Abstract also in English. / Wang Jiajian. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (leaves 95-100). / Chapter 第一章 --- 前言 --- p.1-8 / Chapter 第二章 --- 十九世紀傳教士在廣州辦學情況 / Chapter 第一節 --- 十九世紀傳教士在廣州創辦教會學校的背景 --- p.9-11 / Chapter 第二節 --- 十九世紀傳教士在廣州創辦教會學校的槪況 --- p.11-15 / Chapter 第三節 --- 十九世紀傳教士在廣州創辦教會學校的特色 --- p.15-17 / Chapter 第四節 --- 十九世紀廣州教會學校對社會的影響 --- p.17-18 / Chapter 第五節 --- 小結 --- p.18 / Chapter 第三章 --- 廣州培正學校的創辦 / Chapter 第一節 --- 培正學校創辦緣起 --- p.19-23 / Chapter 第二節 --- 培正學校辦學槪況及特色 --- p.23-30 / Chapter 第三節 --- 小結 --- p.30-31 / Chapter 第四章 --- 二十世紀初期的廣州培正學校 / Chapter 第一節 --- 教會學校師生們的友愛與關懷 --- p.32-40 / Chapter 第二節 --- 培正學校與民國時期教育的變遷 --- p.40-53 / Chapter 第三節 --- 小結 --- p.53 / Chapter 第五章 --- 抗戰時期的廣州培正學校（1937-1944) / Chapter 第一節 --- 戰時教學活動的調整 --- p.54-61 / Chapter 第二節 --- 戰時社會服務 --- p.61-63 / Chapter 第三節 --- 小結 --- p.63-64 / Chapter 第六章 --- 校友貢獻 / Chapter 第一節 --- 校友在19世紀末至20世紀中期的變化 --- p.65-69 / Chapter 第二節 --- 校友自1920年代後往海外繼續學業日多 --- p.69-70 / Chapter 第三節 --- 校友在體育、藝術事業方面的貢獻 --- p.70-74 / Chapter 第四節 --- 校友在工業、科學事業及醫學方面的貢獻 --- p.74-77 / Chapter 第五節 --- 校友在政治方面的貢獻 --- p.77-78 / Chapter 第六節 --- 校友在商業方面的貢獻 --- p.78-79 / Chapter 第七節 --- 小結 --- p.79 / Chapter 第七章 --- 結論 --- p.80-82 / Chapter 第八章 --- 附錄 / 附錄一 1889-1944培正學校發展大事年表 --- p.83-84 / 附錄二李錦綸生平介紹 --- p.85 / 附錄三黃啓明生平介紹 --- p.86 / 附錄四楊元勛生平介紹 --- p.87 / 附錄五黃汝光先生訪問稿 --- p.88-89 / 附錄六鄺文熾先生訪問稿 --- p.90-91 / 附錄七洗子昌先生訪問稿 --- p.92 / 附錄八1890-1936年培正學校統計年表 --- p.93-94 / 參考書目 --- p.95-100

研究董仲舒之政治思想，以春秋繁露、史記、漢書及其對策、書論、賦頌、文集為主 要資料，並參佐當世及以前與其政治思想有關之記載，與後人著作之引申和評述。為 力求研究態度之客觀及無所偏失，多方旁徵博引，以使理論與史實兼顧。其中雖偶語 涉稱羨或評騭，亦皆出自內心對其思想之體認，非敢故意抑揚損益，妄加臆斷。 本論文之內容分為導論、第一章至第六章、結論。 導論：主要說明董仲舒政治思想之性質與義蘊，俾對其思想先有一概括性之認識。 第一章：董仲舒之牛平與著作。仲舒生於鈿漢初，據考證約在惠帝與呂后年間。景帝 時為博士，善治春秋，學士多師尊之。武帝即位參與賢良對策，任江都相，從此為武 帝所重，位未鼎足，知在公卿之上。中廢為中大夫。因為人廉直，公孫弘嫉之，乃薦 為膠西相，恐久獲罪，病免歸家，以修學著書為事，年老以壽終於家。仲舒所著，皆 明經術之意，及上疏條教，凡百二十三篇，而說春秋事得失，聞舉、玉杯、蕃露．清 明、竹林之屬，復數十篇，十餘萬言。而今所傳者，除漢書所載等外，要為春秋繁露 一書。春秋繁露之真偽問題，論者頗多，惟莫衷一是。吾人以為其書為後人收輯而成 ，縱或非全由仲舒所著，然中多根極理要之言，作為研究其政治思想之用，當無不可 。 第二章：董仲舒政治思想之時代背景與淵源。四漢初七十餘年間，正為中央集權君主 專制形成之過程，亦正是道、法、儒三家思想爭勝之時期。道家思想之全盛是在高祖 至文帝時期，其間採「清靜無為」，與民休養生息之政策，府庫充盈後，思圖以振作 ；文景時代申韓刑名之學興起，法家得勢。及自武帝即位，遂採「罷黜百家，獨尊儒 術」之政策，儒家自此定於一尊，成為中國學術思想之主流，仲舒處於道法儒爭勝之 時代，自亦深受時代之影響，而其思想淵源卻以儒家及陰陽家者為主，故漢書謂仲舒 為「始推陰陽，為儒者宗」。 第三章：董仲舒論人性與正名。仲舒論政以人性為起點，從人性論可了解其論政之態 度。孟子主張性善，於為政重明倫教；化荀子主性惡，其論政重體法制度；仲舒謂性 有善質而未全善，故重仁義禮。 /

摘 要 根據鍾理和寫給文友廖清秀的信函中，指出他約在一九三○年左右，接觸了大量的中國新文學作家的作品，引起他強烈的閱讀興趣，甚至到了廢寢忘食的地步，而其中影響最大且最深的要算是魯迅，因為不論在他的日記或與文友的通信中，最常提及的中國作家就是魯迅。 魯迅是中國新文學運動中最重要的作家，他在文學上的成就，不僅在中國，甚至對鄰近的日本、韓國、新加坡等都產生了深遠的影響，他不僅是中國文學上的巨人，也是躋身世界文學之林的大文豪，日據時期的台灣文壇就是站在世界文學的角度上，開始閱讀並接受魯迅，鍾理和也就是在這樣的文學背景下接觸魯迅。因此，我們在看待魯迅對鍾理和的影響之時，並不把他當作是個獨特現象，而是把他放置在「台灣魯迅學」的範疇中，視為魯迅在台灣傳播的眾多面向之一。所以，本論文首先簡單探討魯迅文學在台灣的傳播情形，再透過對兩人文本的細讀與比較，尋繹魯迅對鍾理和文學的影響。 要進行不同作家文學的傳承或影響的研究，並不能只強調兩者的接觸關係，還必須在諸如主題、表現方式、文字技巧、創作風格等等的層面上進行考察，才能得到較為完整、正確的結果。因此，我們嘗試在鍾理和的作品中，尋找若干對魯迅文學的繼承或轉化的情形，尤其在顯而易見的國民性批判議題與寫實精神的發揚上，除了探討文字上所具體呈現的影響外，也注意在精神或思想上的可能關連。透過這些全面而深入的討論，我們看到鍾理和之所以接受魯迅文學，無疑地主要是著眼在「現代性」這部分上。同樣源自對傳統封建思想的不滿，企求對所處社會進行改革，在國民性的議題上，在對鄉土的寫實與批判上，無一不是站在「現代性」的立場，吸收、學習魯迅相關的文學與思想，但鍾理和的文學並不完全等於魯迅，他一直有著自我獨特的風格，始終立足於台灣的觀點，恰如其份地展現他的主體性。 此外，我們也明確的看到鍾理和是在文學上認識、接受並詮釋魯迅的，有別於被中共神化或國民黨貶抑的扭曲形象，在這裡我們重新看到魯迅作為文學家的真實形象。而鍾理和借鑑魯迅文學的事實，也說明魯迅或中國文學確曾對台灣文學的發展產生作用，並客觀證成台灣文學開放性的特色。 / Abstract Zhong Li-he pointed out in his correspondence with his literary friend Liao Qing-xiu that sometime around 1930 he began to be in touch with a lot of literary works written by Chinese new-vernacular literary writers, which aroused his intense reading interest to the extent that he couldn’t eat and sleep without finishing reading them. Lu Xun was the Chinese writer who had the greatest influence on Zhong Li-he because his name was most often mentioned in either his diaries or his correspondence with his literary friends. Lu Xun, whose achievement in literature exerted profound influence not only in China but also on neighboring countries such as Japan, South Korea, and Singapore, was the most important writer in the Chinese new-vernacular literature movement. Not only was he a literary giant in Chinese literature, but he was also an eminent writer in world literature. In fact, the literary arena of Taiwan under Japanese colonial rule started to read and accept the works of Lu Xun from the perspective of World literature, and it was against this literary background that Zhong Li-he began his contact with the literary works of Lu Xun. Therefore, we do not treat Lu Xun’s influence on Zhong Li-he as a unique phenomenon; in contrast, we place it in the field of “Lu Xun Studies in Taiwan,” and regard it as one of the many facets of how the literary works of Lu Xun were disseminated in Taiwan. Therefore, this dissertation first discusses how Lu Xun literature was disseminated in Taiwan. It then inquires into the influence Lu Xun exerted on Zhong Li-he literature by comparing their literary texts. When carrying out a research into the inheritance or influence of the literary works of different writers, we cannot emphasize simply on the way they contact with one another; on the contrary, we must also examine other facets such as the literary subjects, the ways they are expressed, the writing skills, the creative writing styles etc. so as to arrive at a more complete and correct conclusion. Therefore, we attempt to find out how Lu Xun literature was inherited or transformed through the reading of Zhong Li-he’s literary works. For instance, when dealing with the issues of national characteristic criticism and the promotion of realistic writing, we not only discuss the influence they embodied in written language, but also take notice of the possible correlation between them in terms of spirits or thoughts. By means of comprehensive and thorough discussion, we find out that Zhong Li-he’s acceptance of Lu Xun literature was undoubtedly because of his focus on the aspect of “modernity”. Similarly, on the issue of national characteristic and on the realism and criticism of “hometown”, Zhong Li-he’s position was anchored in “modernity”, expressing his discontentment with traditional feudalistic thinking and his great eagerness for social reforms. Even though Zhong Li-he learned and soaked up Lu Xun-related literature and thoughts, Zhong Li-he literature is not equivalent to Lu Xun literature because Zhong always had his own unique style. He grounded his position from the perspective of Taiwan, which reflected his subjectivity. Finally, we clearly find out that Zhong Li-he came to know, accept and interpret Lu Xun literarily, which is different from the distorted image conjured up by the Chinese Communist Party’s deification or Kuomintang’s disparagement of him. It is in this context that we see the real image of Lu Xun as a literary man. On the other hand, the fact that Zhong Li-he drew lessons from Lu Xun literature explained that Lu Xun or the Chinese literature did exercise influence on the development of the literature of Taiwan, which objectively testified to the fact that openness was a characteristic of the literature of Taiwan.

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I propose an integrative approach to address the above questions. My findings suggest that certain kinds of the organizational form were always interwoven with the social situation at the time and could not be simplistically explained in terms of efficiency alone. It was the state and the development of the market that determined the dynamics of the organizational form. In my opinion, efficiency theory, specifically the concept of asset specificity, could explain why the internal market system failed. On the other hand, power theory, specifically the phenomenon of isomorphism, could shed light on why the enterprise adopted the internal market system in 1994. The study suggests that the perspective of power has more strength to explain the social process of the organizational form framing. Furthermore, it explores the source of the internal transaction costs, which was underdeveloped in neo-institutional economic theory. It is my argument that there is a missing link between asset specificity and the internal transaction costs. / In the institutional approach, the studies of organizational forms have long been influenced by two theories: efficiency theory and power theory. The general theoretical concern of this study is: Is efficiency theory adequate to explain the internal organizational form? Which of these two theories is more appropriate to explain the internal organizational form of the state-owned enterprises in China? / The twenty-year economic reform in China has witnessed frequent changes in the titles and structures of China's economic organizations. This case study investigates the internal organizational form of a state-owned enterprise in Guangzhou, China. It depicts the history of its organizational form from 1949 to 2000. Under the planned economy, the said enterprise, The Southern Heavy Machinery Corporation, had an over-integrated organizational structure. From 1994 to 2000, the enterprise has set up a system consisting of an enterprise group corporation and dozens of subsidiary companies, moving toward a market system for its internal transactions among the production units. The subsidiary companies were set up on the basis of the earlier production plants established before 1984. As profits decreased year by year, the new general manager who started his tenure in September 2000 made the decision to bring some of its crucial subsidiary companies back into the form of production plants to render stronger continuities in production. / Why then, after 16 years of internal market practice that has begun in 1984, did the enterprise restructure itself to adopt the unitary form (U form) in some crucial production units? This study aims to explain the following questions: what was the cause of adopting the certain organizational form, why it used the internal market system and why the internal market system failed. / 平萍. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 254-264). / 中英文摘要. / Source: Dissertation Abstracts International, Volume: 63-05, Section: A, page: 2020. / Supervisor: Tai-lok Lui. / Available also through the Internet via Current research @ Chinese University of Hong Kong under title: From over-integration to asset specificity the organizational change of a state-owned machinery enterprise in Guangzhou (China, Chinese text) / 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 dissertations and theses, [200-] 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. / School code: 1307. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 254-264). / Zhong Ying wen zhai yao. / Ping Ping.

林嘉嘉. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 331-348). / 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. / Lin jia jia. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 331-348).

本論文針對基督宗教宗徒教父作品之《十二宗徒訓誨錄》、《克來孟致格林多人前書》、《依那爵主教七封書信》，與早期天師道之經書《老子想爾注》、《大道家令戒》、《陽平治》中的蒙選思想，進行經典分析與比較研究。研究方法除了縱向的經典分析之外，亦採橫向主題討論與比較。在個案分析方面，本論文指出︰《十二宗徒訓誨錄》的蒙選思想特點是「遵守規範與誡命以確保選民身分」、「呈現出猶太基督徒的信仰跳躍」；《克來孟致格林多人前書》特點是︰「蒙選標準的改變︰義人vs.惡人」、「蒙選者的神祕數字」、「教會︰集體式的蒙選思想」；《依那爵七封書信》特點是︰「殉道與磨難是基督徒蒙選的記號」、「基督徒是天主之愛的果實」、「基督是唯一的天父之門」；《老子想爾注》特點是︰「道是有意志的至高神，祂的旨意是創造與救援」、「蒙選之人與偽技」、「恪遵道誡就是守約」；《大道家令戒》與《陽平治》特點是︰「天人盟約︰正一盟威之道」、「種民︰道教式的『選民』」、「種民︰與男女合氣或黃赤之術無關」。在橫向主題式的比較方面︰一、「盟約與蒙選」指出盟約是神（或道）的旨意與人的意願二合一的結果，這個觀點不僅見於三件宗徒教父作品中，也同見本研究分析之早期天師道經書中，同時，均明確強調「至誠之心」的重要性，而盟約也是祝福、並且神（道）與人雙方自願受束縛的表示。二、「罪與蒙選」指出宗徒教父時期延續以色列信仰傳統中創造、犯罪、盟約、蒙選的思想，但是「克來孟」或依那爵均高舉耶穌基督之血建立的新約的重要性。「種民」則是在罪惡世界中因奉法有功且積極行善，蒙老君揀選獲救的道民，儘管了不可得，但「道」並沒有放棄救援的意願。三、「蒙祝福的種嗣」方面，基督徒的「選民」具有濃厚的「種嗣」思想，而「種民」辭彙中亦有「罪惡世界中蒙祝福的種嗣」的意思，在天人符應過程中，是使天地再度出現太平氣的關鍵角色。 / This research focuses on the ideas of ‘the divine election’ in the following documents: the Didache, 1 Clement, 7 Epistles of Ignatius of Antioch, Lao-Zi Xiang’er Zhu(The Xiang’er commentary of the Dao-de Jin,老子想爾注), Dao-dao Jialing Jie (The Rules Governing the Family of the Dao,大道家令戒), Yiang-ping zhi ( The Diocese of Yangping, 陽平治). Both scriptural analysis and thematic comparative analysis are applied as the method of the research. The findings are as followed. In the scriptures, ideas of the ‘divine election’ are expressed with different distinguishing features: in the Didache, they are:’ keeping commandments for ensuring the chosen identity,’ ‘the leap-of-faith of the Jewish Christians;’ in 1 Clement they are: ‘righteousness vs. wickedness as the boundary of the election,’ ‘mysterious number of the elected,’ and ‘ecclesia: a collective idea of the divine election;’ in the Epistles of Ignatius of Antioch, they are: ‘persecution as a sign of the divine election,’ ‘Christian as a fruit of God’s Love,’ and ‘Christ, the door of the Father.’ In the Xiang’er Zhu, they are: ‘Dao, the supreme God, who’s will is to create and to save,’ ‘the elected people and the false skills,’ and ‘compliance to Dao’s precepts is to keep the Covenant;’ in the Jialing Jie and Yiang-ping zhi, they are: ‘ “Zhengyi mengwei zhi dao(正一盟威之道)” is the Covenant,’ ‘Zhong-min(種民), a Daoist expression of “the elected people”,’ and ‘zhong-min, a dignified and extraordinary identity and status unrelated to sexual rites.’ In the thematic analysis: 1. Covenant and the Election: (1) covenant as a union of wills of God and of man; highly emphasizes on whole-heartedness and sincerity; covenant as a divine blessing as well as an expression of the both sides’ willingness of being constrained. 2. Sin and the Election: (1) although clear inheritance of Israel’s faith tradition can be found in the Apostolic Fathers’ writings, 1 Clement and Epistles of Ignatius highly emphasis on the Blood of Christ and Jesus’ New Covenant. Whereas zhong-mins are the divine elected in the sinful world; though they are extremely rare, the Dao does not give up searching them for the purpose of saving the world out of the depths. 3. The Blessed Seeds: Christians’ ‘the elected people’ densely connotes ‘the seed people;’ both ‘zhong-min’ and ‘the elected’ connote ‘the blessed seed in the sinful world.’ Zhong-mins not only can survive eschatological catastrophe, but also function as the ones inducing Tai-pin Chi (太平氣) in the post-catastrophe world. They are the ones through which the Dao bestow the divine blessings upon the world.