Relevant bibliographies by topics / 性惡

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Book chapters

Academic literature on the topic '性惡'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic '性惡.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "性惡"

1

김명구. "Between Evil(惡性) and Goodness(善性) ― ‘Seonakbyeongjon(善惡竝存)’ Character in San-Yan(≪三言≫)." Journal of Chinese Language and Literature ll, no. 69 (June 2015): 229–67. http://dx.doi.org/10.26586/chls.2015..69.010.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Lee, Jang-Hee. "Another Look at Xunzi's Xing E (性惡)." Institute for Education and Research Gyeongin National University of Education 38, no. 4 (December 31, 2018): 21–37. http://dx.doi.org/10.25020/je.2018.38.4.21.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Lee, Kyoung-Moo. "Logic and Frame of ‘xìng ě(性惡)’ Piān." Journal of the New Korean Philosophical Association 91 (January 31, 2018): 239–58. http://dx.doi.org/10.20433/jnkpa.2018.01.91.239.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Donghee Lee. "性理學的善惡觀: (y－Y)之思考方式." Journal of Eastern Philosophy ll, no. 50 (May 2007): 287–324. http://dx.doi.org/10.17299/tsep..50.200705.287.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

김성철. "<觀音玄義>의 如來性惡說에 대한 비판적 검토." BUL GYO HAK YEONGU-Journal of Buddhist Studies ll, no. 43 (June 2015): 1–29. http://dx.doi.org/10.21482/jbs..43.201506.1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Robins, Dan. "The Development of Xunzi’s Theory of Xing, Reconstructed on the Basis of a Textual Analysis of Xunzi 23, “Xing E” 性惡 (Xing is Bad)." Early China 26 (2001): 99–158. http://dx.doi.org/10.1017/s0362502800007252.

Full text
Abstract:
The section of the Xunzi called “Xing e” 性惡 (xing is bad) prominently and repeatedly claims that people's xing is bad. However, no other text in the Xunzi makes this claim, and it is widely thought that the claim does not express Xunzi's fundamental ideas about human nature. This article addresses the issue in a somewhat indirect way, beginning with a detailed examination of the text of “Xing e”: identifying a core text, removing a series of interpolations, analyzing the structure of the core text, and distinguishing between three positions that are defended there. This analysis shows that the claim that people's xing is bad is not really central to “Xing e.” More ambitiously, it supports the conclusion that Xunzi's ideas about people's xing changed over time. Though Xunzi did claim that people's xing is bad, he later abandoned the claim, and replaced it with an account of wei 偽 “artifice.”
APA, Harvard, Vancouver, ISO, and other styles
7

KIMMEL, Douglas P., and Yan-Hai WAN. "同性戀作為一種精神病: 從歷史的角度來看." International Journal of Chinese & Comparative Philosophy of Medicine 1, no. 4 (January 1, 1998): 167–75. http://dx.doi.org/10.24112/ijccpm.11354.

Full text
Abstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文從歷史的角度考容了西方社會對待同性戀的態度的演化，從同性戀被譴責為罪惡到被認為是一種精神疾病，一直到最近根據經驗研究和跨文化研究，國際醫學和心理學共同體確認人類性傾向的多樣性是一種正常現象，同性戀與異性戀一樣是自然的。The term 'homosexuality' was invented by 19 century German physician Benkert. It means that a man cannot respond to opposite sex, but is attracted by the other of same sex. Before Benkert homosexuality was condemned as a sin by Christian church, and even illegal in some European countries. With the industrial revolution the condemnation against homosexuality came from civil society and medical profession rather than religion.In the end of the 19th century there was a tendency in which homosexual orientation was taken as a diagnostic unit in European and American countries. In 1920s a movement of homosexuality was born in Germany, but the Nazi regime promulgated a law to prohibit it, thousands of homosexuals were arrested and died in concentration camps. Then Freud fled to Britain and announced that homosexuality is not a pathological phenomenon in the sense of psychiatry.While men and women joined together in an unprecedented way in the Second World War, but in 1950s homosexuality as well as communists was cracked down in a movement initiated by Joseph McCarthy in United Sates. However, Alfred Kinsey and his associates found many men have experienced homosexual behaviour. Then many physicians and psychiatrists made great efforts to treat homosexuality with hormones, shock therapy, castration and even surgery, but failed eventually.In 1970s psychologists and psychiatrists came to realize that · homosexuality is not a mental illness on the basis of empirical studies. ln 1980s three empirical studies led international medical community and psychological community to the consensus that homosexuals are as normal and natural as heterosexuals.DOWNLOAD HISTORY | This article has been downloaded 73 times in Digital Commons before migrating into this platform.
APA, Harvard, Vancouver, ISO, and other styles
8

譚, 建元, 錦華 陳, and 麗清 梁. "男士服務發展: 方向與策略的再思." Hong Kong Journal of Social Work 46, no. 01n02 (January 2012): 3–12. http://dx.doi.org/10.1142/s0219246212000034.

Full text
Abstract:
近年越來越多人關注男士面對的困境與壓力，與此同時，社會服務機構亦逐漸發展男士服務。然而，香港社會服務界對於如何理解男士面對的困境及男士服務的取向等問題，一直都未有深入的討論。基於此，我們於2011年底舉辦了一場研討會，約有40多位從事男士服務的社工及從事有關研究的學術界人士參與，進行了深入的研討與交流。當中帶出有很多值得深思的討論。本文嘗試將這些討論整理，作爲香港推展男士服務的參考。 本文整理出11個重要的課題，這些課題大致上可歸納爲服務發展方向與服務技巧兩大範疇。研討會中提出其中一個重要討論，面對男士的問題不能只局限從個人的溝通技巧著手，而必須要理解爲傳統性別角色定型或是性別交往結構 (structure of gender practice) 所帶來的惡果。要解決這些問題，社會服務必須要從 ⌈性別爲本實務取向⌉ (gender-based approach/practice) 入手。目的不是要發展另一套理想 ⌈好男人⌉ 模範，而是鼓勵男士多元發展，在平等的性別關係基礎上，尋求工作、家庭、個人生活等各方面的平衡發展。社會服務機構在發展男士服務方面應更著重男士之間的差異與多元性，更應關注邊緣男性社群的需要。社工訓練機構及學院應加强性別覺知的培育，推展性別教育主流化。
APA, Harvard, Vancouver, ISO, and other styles
9

Chen, Hui-Yu. "An Inquiry into the Theory of “Evil” in Korean Confucian Ki Jung-jin’s Philosophy." Journal of Chinese Studies 91 (February 28, 2020): 369–400. http://dx.doi.org/10.35982/jcs.91.16.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

QUAN, Linchun. "墮胎——道家和道教的觀點." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 2 (January 1, 2012): 133–47. http://dx.doi.org/10.24112/ijccpm.101524.

Full text
Abstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上，維護人的發展。道家對待生死的態度是遵循自然本性，主張順其自然。從這一觀點出發，墮胎不是自然而然，而是通過人為的手段達到其他的目的。道教除了順其自然的思想外，還強調陰陽平衡、尊道積德。道教認為，胎兒具有靈性，因此是有生命的，殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策，富有一定的啟示意義。雖然，道家和道教沒有使用“權利”這樣的倫理語言，但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout that for philosophical Daoism, abortion is not acceptablebecause it is considered an “artificial” action for a self-servingpurpose, such as aborting an unwanted baby girl after a sex teston a fetus. For religious Daoism, abortion is not acceptable because the fetus has a spirit and a soul. Both traditions maintain the importance of the sacredness of all life. Yet the language of rights and choices is absent in Daoism, and the aim of the essay is to present the basic teaching of Daoism and show that it is relevant to contemporary bioethical issues. With the increasing use of modern medical technology that makes the control or manipulation of the human body much easier, it is utterly important for humanity to think about the nature of human beings and the relationship between itself and the natural world. The essay also contends that Daoism offers a perspective to reflect on the one-child policy in China that has been practiced in the past few decades.DOWNLOAD HISTORY | This article has been downloaded 1355 times in Digital Commons before migrating into this platform.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "性惡"

1

徐孟澤. "喜樹堿二聚體聚合物膠束的合成, 表徵與抗腫瘤活性研究." Thesis, University of Macau, 2017. http://umaclib3.umac.mo/record=b3690894.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Liu, Yu Wei. "Evaluation of anti-proliferation activities and action mechanisms of the extracts from two species of Ganoderma on tumoral cells." Thesis, University of Macau, 2008. http://umaclib3.umac.mo/record=b2162719.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

戴志村. "荀子性惡論新詮." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/04917712651738843681.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

GUAN, LIANG-JING, and 關亮清. "孟子人性論中的善惡問題." Thesis, 1988. http://ndltd.ncl.edu.tw/handle/12119663799080419492.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

LI, YI-TING, and 李怡庭. "台灣惡性物價膨脹結束之分析." Thesis, 1989. http://ndltd.ncl.edu.tw/handle/23593982071610715682.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Tsai, Chun-Hao, and 蔡俊灝. "抵抗素對人類惡性軟骨肉瘤之研究." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/b6v38c.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Lai, Shuang-Huang, and 賴雙凰. "荀子性惡論及其對道德教育的啟示." Thesis, 1996. http://ndltd.ncl.edu.tw/handle/99407703788283899538.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

WAN, ZHE-YU, and 萬哲鈺. "內生化貨幣供給法則與自我引發性惡性通貨膨脹." Thesis, 1991. http://ndltd.ncl.edu.tw/handle/55662815092572174342.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

潘慧燕. "《觀音玄義》思想研究－－以「性」、「修」善惡為中心." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/66597762490114793720.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

潘慧燕. "《觀音玄義》思想硏究--以「性」、「修」善惡為中心." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/87626848892486917321.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "性惡"

1

"Chinese Text of Chinul’s Treatise on Resolving Uncertainty about Keeping an Eye on the Hwadu (Translation 3A)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 233–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0015.

Full text
Abstract:
[3A.1]或問牧牛子。華嚴敎。旣明法界無碍緣起。無所取捨。何故禪門。揀十種病。而看話耶。‎ [3A.2]答。近來汎學輩。‎不知禪門話頭叅詳妙密旨趣。‎ 多有此疑。若論眞性緣起義理分齊。則禪學者。豈‎不知此十種禪病。如華嚴法界緣起耶。故徑山大慧禪師亦云。平昔知見。多以求證悟之心。在前作障故。自己正知見。不能現前。然此障亦非外來。亦非別事。豈有揀耶。‎ [3A.3]所言十種病。以求證悟之心爲本。旣云。此障。亦非外來。從何處來耶。亦非別事。是何事耶。此全明性起之德。故敎中。亦‎ 云。一‎切障碍。卽究竟覺。得念失念。無非解脫等。是也。‎ [3A.4]然此義理。雖最圓妙。摠是識情聞解。‎ 非解脫等。是也。然此義理。雖最圓妙。摠是識情聞解思想邊量故。於禪門話頭叅詳。徑截悟入之門。一一全揀佛法知解之病也。然話頭無字。如一團火。近之則‎燎却面門故。無佛法知解措着之處。所以云此無字破惡知惡解底器仗也。若有能破所破取捨揀擇之見。則宛是執認言迹。自擾其心。何名得意叅詳但提撕者也。‎ [3A.5]禪門亦有爲密付難堪。借敎悟宗之者。說眞性緣起。事事無碍‎ 之法。‎ [3A.6]如三玄門。初機得入體中玄所明云。無邊刹境。自他‎不隔於毫端。十世古今。始終‎不離於當念。又云一句明‎明該萬像等。是也。禪門中。此等圓頓信解。如實言敎。如河沙數。謂之死句。以‎令人生解碍故。並是爲初心學‎ 者。於徑截門活句未能叅詳故。示以稱性圓談。‎令其信解...
APA, Harvard, Vancouver, ISO, and other styles
2

"Chinese Text of Mengshan’s Dharma Talks (Translation 1)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 223–28. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0013.

Full text
Abstract:
[1.1]皖山正凝禪師示蒙山法語‎ 師見蒙山來禮。先自問云。爾還信得及麽。山云。若信不及。不到這裏。師云。十分信得。更要持戒。持戒易得靈驗。若無戒行。如空中架樓閣。還持戒麽。山云。見持五戒。師云。‎ 此後只看箇無字。不要思量卜度。不得作有無解會。且莫看經教語錄之類。只單單提箇無字。於十二時中四威儀內。須要惺惺如猫捕鼠如鷄抱卵。無令斷續。未得透徹時。當如老鼠咬棺材相似。不可改移。時復鞭起疑云。一切含靈皆有佛性。趙州因甚道無。意作麽生。既有疑時。默默提箇無字。迴光自看。只這箇無字。要識得自己。要識得趙州。要捉敗佛祖。得人憎處。但信我如此說話。驀直做將去。決定有發明時節。斷不誤爾。云云。‎ [1.2]東山崇藏主送子行腳法語‎ 大凡行腳須以此道爲懷。不可受現成供養了等閒過日。須是將生死二字釘在額上。十二時中裂轉面皮。討箇分曉始得。若秖隨羣逐隊打空過時。他時閻羅老子打算飯錢。莫道我與儞不說。若做工夫須要日日打算時時點撿。自轉皷起來至二更看。那裏是得力處。那裏是不得力處。那裏是打失處。那裏是不打失處。若如此做將去。定有到家時節。有一般辦道之人經不看佛不禮。才上薄團便打瞌睡。及至醒來又且胡思亂想。才下禪牀便與人打雜交。若如此辦道至彌勒下生。也未有入手底時節。須是猛着精彩提起一箇無字。晝三夜三與他廝睚。不可‎坐在無事匣裏。又不可執在蒲團上死坐。須要活弄。恐雜念紛飛起時千萬。不可與他厮鬪轉鬪轉急。多有人在這裏不識進退解免不下。‎ 成風成顛壞了一生。須向紛飛起處輕輕放下打一箇。轉身下地行一遭。‎ 又上床開兩眼担‎1雙拳。竪起脊梁依前提起。便覺清涼。如一鍋湯才下一杓冷水相似。但如此做工夫。日久月深自有到家時節。工夫未得入手。莫生煩惱。恐煩惱魔入心。若覺省力不可生懽喜。恐懽喜魔入心。種種病痛言之不盡。恐衆中有老成兄弟辦道者。千萬時時請益。若無將祖師做工夫之言語看一遍。如親見相似。而今此道難得其人。千萬向前望汝早早打破漆桶歸來爲我揩背。至囑至囑。‎ 1 Translation follows Changuan cejin禪關策進‎, T 2024.48.1098c28 = 揑‎. [1.3]蒙山和尚示衆語‎ 若有來此同甘寂寥者。捨此世緣。除去執着顛倒。真實爲生死大事。肯順庵中規矩。截斷人事隨緣受用。除三更外不許睡眠。不許出街。不許赴請。未有發明不許看讀。非公界請不許閱經。如法下三年工‎ 夫。若不見性通宗。山僧替儞入地獄。‎ [1.4]古潭和尚法語‎ 若欲叅禪。不用多言。趙州無字。念念相連。行住坐臥。相對目前。奮金剛志。一念萬年。迴光返照。察而復觀。昏沉散亂。盡力加鞭。千磨萬鍊。轉轉新鮮。日久月深。密密緜緜。不舉自舉。亦如流泉。心空境寂。快樂安然。善惡魔來。莫懼莫歡。心生憎愛。失正成顛。立志如山。‎ ...
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic '性惡' for particular source types:
Journal articles Dissertations / Theses
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography