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Ribeiro, Andre Silva Pereira de Oliveira. "Das proximidades a distancia : um percurso entre as instabilidades da musica." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/284656.
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Orientador: Silvio Ferraz Mello FilhoDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
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Resumo: O objetivo desse trabalho é apresentar a criação musical como uma convergência de elementos de natureza distinta da ordem do sonoro ¿ tais como sons, imagens, sensações, sentimentos, idéias e etc ¿, e examiná-la em seus momentos relativos a formação das idéias musicais. Para isso criamos um dispositivo conceitual próprio, intitulado ¿proximidades e distância?, a fim de revelar suas características principais. Assim, orientamos nossos esforços à criação de conceitos para tentar revelar a dinâmica dos processos criativos musicais, os quais, freqüentemente, demonstram uma presença marcante de elementos não musicais
Abstract: The purpose of this work is to present the musical creation as a convergence of elements of distinct nature of the order of the sonorous one - such as sounds, images, sensations, feelings, ideas and etc -, and to examine it at its relative moments the formation of the musical ideas. For this we create a proper conceptual device, intitled "proximities and distance", in order to disclose its main characteristics. Thus, we guide our efforts to the creation of concepts to try to disclose the dynamics of the musical creative processes, which, frequently, demonstrate a presence of not musical elements
Mestrado
Mestre em Música
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Guo, Jianwu. "Contemporary Chinese Marxist philosophy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq22461.pdf.
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Zeng, Hong. "A deconstructive reading of Chinese natural philosophy in poetry." online access from Digital dissertation consortium, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3070928.
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Cheng, Jie-wei. "The Chinese connection : Jacques Derrida and Chinese thought." Thesis, University of Nottingham, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385945.
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Curtis, Robin Elliott. "The development of ren (仁) in early Chinese philosophy." Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/58024.
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This thesis describes the development of the Chinese virtue ren 仁 from its earliest recorded occurrences around 1000 BCE to its use in the Song dynasty around 1200 CE, asking the questions: 1) How did the meanings of ren change over time; and 2) How does quantitative textual analysis affect our understanding of ren? I argue that the earliest recorded meaning of ren was most likely “manliness” in the Western Zhou dynasty, that it later came to mean “Goodness,” followed by “benevolence” during the Warring States period, and that by the end of the Song dynasty, it meant transcendental “humanity.” Quantitative textual analysis affects our understanding of ren by supporting and qualifying existing theories, and also by illuminating new areas of research.Arts, Faculty of
Asian Studies, Department of
Graduate
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Souza, Julia Garcia Vilaça de. "Zhuangzi: uma tradução comentada do segundo capítulo." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-13102016-151251/.
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Esta dissertação é uma tradução comentada e contextualizada do segundo capítulo dos escritos atribuídos ao pensador chinês Zhuangzi. Vivendo em um período de crise política, econômica e social e em um momento de transformação, este pensador, como outros de sua época, se dedicou a buscar soluções para superar os conflitos e os sofrimentos existentes em contextos de crise e mudanças. Zhuangzi, desta maneira, considerou que a melhor solução para isso seria a libertação dos padrões determinados artificialmente. Segundo ele, os homens deveriam seguir um fluxo natural e imanente, vivendo, assim, de forma espontânea e livre de apegos. O capítulo traduzido neste trabalho é o principal texto dos escritos deste pensador, não apenas por apresentar um resumo dos temas tratados nos outros capítulos, mas também por abordar as discussões correntes no período em que foi escrito.This dissertation consists in a commented and contextualized translation of the second chapter of a text ascribed to the Chinese thinker Zhuangzi. Living in a period of political, economic and social crisis, and in a moment of change, this thinker, as other thinkers in his time, dedicated himself to find ways of solving the conflicts and suffering common in contexts of crisis. Thus, Zhuangzi considered that the best solution would be freedom from artificial patterns. He advocated that men should follow a natural and immanent course, and live in a detached and spontaneous way. The chapter which is translated in this dissertation is the most important text written by this thinker, not only for presenting a summary of topics covered in the other chapters, but also for addressing the ongoing discussions of the period in which he was writing.
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Chen, Zhi'e. "Bei Song wen hua shi shu lun." Beijing : Zhongguo she hui ke xue chu ban she, 1992. http://catalog.hathitrust.org/api/volumes/oclc/27065725.html.
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張克偉 and Hak-wai Cheung. "A study of the Wang Yangming school in Taizhou." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31214009.
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鄭炯堅 and Kwing-kin Cheng. "A study of the literary works of Xunzi (313?-238 B.C.)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31238282.
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Chu, Chi-fu, and 朱治夫. "A critical study of the teachings of the Qian Shu of TangZhen (1630-1704)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2002. http://hub.hku.hk/bib/B43896091.
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Sturgeon, Donald James. "Knowledge in early Chinese thought." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/198813.
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Early Chinese philosophical texts contain discussions of the nature, origins, and possibility of knowledge, in which both positive accounts and skeptical responses to them are couched in importantly different terms to those most familiar from similar discussions in Western philosophy. In place of appeals to truth, belief, and fallibility of the senses, action, discrimination, and difference of perspective play crucial roles. The aim of this dissertation is to explain why this should be so, and what consequences this had for the early Chinese understanding of knowledge.
In an attempt to answer these questions, I argue that, likely influenced by both facts about the classical Chinese language and key philosophical trends and interests of the time, discussions of knowledge by early Chinese thinkers generally referenced a broad notion of knowledge that was seen as being closely related to action. Linguistic factors also contributed to theorizing about knowledge focusing not on beliefs or other sentential structures, but rather on the drawing of action-guiding shi-fei distinctions, and the same shi-fei framework that was applied to perception was also applied to knowledge.
Language, understood most fundamentally in terms of an ability to distinguish shi-fei and apply names to things in the correct way, also played an important role in the pre‐Qin understanding of knowledge. On a linguistic level, knowledge corresponded to reliably correct language use, and rigid fa (法 standards, models) were seen as underwriting this by providing the standard of correctness. Just as these fa could be used to measure the correctness of individual terms, thinkers interested in the correctness of doctrines and speech in general attempted to apply the same idea to larger linguistic structures such as sentences, in the hope of finding fa for correct language use at a higher level. In doing so, they discovered facts about natural language use that could not be accounted for using the types of fa they considered.
Likely in part influenced by similar observations, others called into question the existence and uniqueness of standards in general and the adequacy of language in expressing knowledge. I argue that the prevailing positive view of knowledge ultimately gave rise to an interesting and nuanced form of skepticism grounded in a form of perspectivism. This skepticism does not merely have the negative consequence that we should question some of our knowledge commitments, but can also be used to suggest that – while still doubting – we can make practical use of our skepticism to improve our knowledge by considering a wider range of perspectives.published_or_final_version
Philosophy
Doctoral
Doctor of Philosophy
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Qi, Zhaoyuan. "Le socratisme en Chine et la recherche comparative entre la philosophie morale de Socrate et celle de Confucius." Thesis, Limoges, 2014. http://www.theses.fr/2014LIMO0011.
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Cette thèse a pour objectif de s'intéresser aux deux questions suivantes : le socratisme en Chine depuis le tournant du XXe siècle et la comparaison entre la philosophie morale de Socrate et celle de Confucius. Nous entamons notre étude en exposant d'abord laconiquement les échanges sino-occidentaux dont le socratisme en Chine fait partie. Dans les chapitres suivants de la première partie, nous étudions systématiquement quatre aspects de ce problème sous un angle historique : l'introduction, la traduction, la réception et l'influence parmi lesquelles la dernière joue un rôle primordial. Ensuite, nous faisons une recherche comparative sur les philosophies morales de ces deux maîtres, surtout sur les notions clefs de leurs doctrines : le Bien et le ren. Après avoir présenté les contextes historiques où sont nés le socratisme et le confucianisme, nous explorons de manière approfondie l'essence et le point de départ de leur philosophie morale ainsi que la voie pour accéder à l'humanité. De ce que nous analysons, on peut déduire que ce sont l'humanité et la vertu que Socrate et Confucius s'efforcent de poursuivre pendant toute leur vieThis thesis aims to be interested in the following two questions : the socratism in China since the twentieth century and the comparison between the moral philosophy of Socrates and that of Confucius. We begin the research at first in presenting laconically the sino-occidental exchanges, of which the socratism forms a part. In the following chapters of Part One, we systematically study the four aspects of the problem from a historical perspective : introduction, translation, reception and influence, among which the last one plays a primordial role. Subsequently, we make a comparative research on the moral philosophies of the two masters, in particular the key concepts of their doctrines : the Good and the ren. After presenting the historical contexts where the socratism and the confucianism have been established, we explore in depth the essence and the starting point of their moral philosophy as well as the way toward achievement of the humanity. Based on ouranalyses, we can deduce that the humanity and the virtue are what Socrates and Confucius endeavoured to pursue throughout their lives
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Soh, Hooi Ling 1968. "Object scrambling in Chinese." Thesis, Massachusetts Institute of Technology, 1998. http://hdl.handle.net/1721.1/9672.
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Thesis (Ph.D.)--Massachusetts Institute of Technology, Dept. of Linguistics and Philosophy, 1998.Includes bibliographical references (p. [281]-285).
This thesis examines the role of prosody and semantics in word order variations in Chinese. In particular, I address the controversial issue of whether overt object scrambling is available in Chinese. I argue that overt object scrambling exists in Chinese on the basis of (i) scope evidence, and (ii) the similarities between the distribution of the object in Chinese and object scrambling in Dutch and German. I show that the distribution of the object in Chinese exhibits prosodic, semantic and discourse information structure effects, similar to object scrambling in Dutch and German (Neeleman and Reinhart, to appear). I suggest that certain differences between Chinese and Dutch/German in the distribution of the object follow from the different word orders in these languages and how the word orders interact with the possibility of stress shift. There is evidence from the distribution of the object(s) in serial verb constructions and double complement constructions that the scrambled object occupies a position within the VP. This study places Chinese among languages such as Dutch and German which allow object scrambling and by doing so, enriches the data base for determining why scrambling occurs.
by Hooi Ling Soh.
Ph.D.
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Cai, Qinghua. "Yan yi zhi bian : Wei Jin xuan xue zhong de yan shuo wen ti tan xi /." View abstract or full-text, 2007. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202007%20CAI.
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Van, Daele Raphaël. "Penser l’origine et dire le multiple dans le néoplatonisme et l’étude du mystère (玄學 xuanxue) : approche comparative de la question des premiers principes chez Damascius et Guo Xiang 郭象." Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0088.
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Notre recherche interroge la manière dont la question métaphysique des premiers principes a été soulevée dans la philosophie grecque de l’Antiquité tardive (IIIe-VIe s. E.C.) ainsi que dans la pensée chinoise des IIIe-IVe s. E.C. Nous définissons cette question comme un complexe d’interrogations quant aux fondements et à l’origine de tout, ainsi que quant aux conditions premières de l’ordre et de la cohérence des choses, cet ordre définissant le cadre où l’homme peut connaître et agir. Cette question soulève nombre de difficultés. Afin qu’il soit vraiment principe de tout, le principe devra être pensé à la fois comme différant de tous ses dérivés et comme antérieur à toutes les modalités de l’être. Non-causé, non-fondé, non-étant, le principe ne doit posséder aucun caractère propre à ce qu’il fonde. Or, s’il n’est rien de cela, c’est-à-dire s’il n’est rien du tout, comment garantir qu’il en soit le principe ? Un tel principe risque en effet d’apparaître à ce point étranger à ce qu’il fonde et à ce point distinct de ce qui en dérive que nous perdrions la possibilité même de le dire « principe ».Cette question fut soulevée avec une acuité particulière en Grèce par les philosophes néoplatoniciens et en Chine par les penseurs du courant de l’étude du mystère (玄學 xuanxue). Dans ces deux traditions, Damascius (458/462-538) et Guo Xiang 郭象 († 312) sont à la fois éminemment représentatif et critique des tendances philosophiques de leur temps. L’étude conjointe de leur pensée respective par le prisme de la question des premiers principes permet de mettre en lumière des conceptions originales et contrastées du principe, de la question elle-même et de sa valeur. Par une approche inspirée des méthodes en histoire de la philosophie (notamment l’archéologie développée par M. Foucault puis par A. de Libera) et des études comparatives en histoire des sciences (en particulier celles de G.E.R. Lloyd), nous contextualisons les deux auteurs étudiés et les abordons « dans leur volume propre », afin d’établir entre eux un « espace limité de communication ».La thèse compte six chapitres. Les trois premiers visent à inscrire Damascius et Guo Xiang dans leur époque et dans leur paysage philosophique respectif. Chaque chapitre est un diptyque où le premier volet est consacré au contexte grec et le second au contexte chinois. Les trois chapitres suivants sont une lecture détaillée des pensées de Damascius et de Guo Xiang relativement à la question posée. Le chapitre I expose les principaux éléments relatifs aux biographies de Damascius et de Guo Xiang. Le chapitre II aborde l’arrière-plan historique, intellectuel et institutionnel de chaque auteur : y sont présentés les cadres dans lesquels prennent place et évoluent l’activité intellectuelle dans la Grèce des IIIe-VIe s. et dans la Chine des Han et des Wei-Jin. Le chapitre III est un essai d’archéologie de la question des premiers principes dans la philosophie grecque et dans la pensée chinoise ancienne. Le premier volet parcourt l’histoire ancienne du platonisme et de l’aristotélisme ; le second traite des réflexions cosmologiques chinoises depuis les Royaumes combattants, jusqu’au IIIe s. Le chapitre IV aborde la question des limites auxquelles se heurte le langage s’efforçant d’appréhender la nature profonde des principes et de la réalité. La question est abordée chez Damascius, puis dans le Zhuangzi sur base du Commentaire de Guo Xiang. Au chapitre V, nous analysons la métaphysique de Damascius : nous montrons comment Damascius critique et repense l’architecture néoplatonicienne des principes. Le chapitre VI aborde les notions clés de la pensée de Guo Xiang, en particulier celles d’ainséité (自然 ziran) et de transformations autonomes (獨化 duhua)The present research aims to explore the metaphysical issue of the first principles as it has been risen in Late Antiquity Greek philosophy (IIIrd-VIth century CE) and in Early medieval Chinese thought (IIIrd-IVth century CE). I define it as a complex of questions about the founding principles and about the origin of all things conceived as a whole, as well as about the fundamental conditions of the cosmic order and of the framework wherein human knowledge and actions take place. These questions bring out many philosophical issues: if the principle is truly principle of everything, it should have a nature distinct from what proceeds from it, as it should be conceived as prior to everything that proceeds from it. Uncaused, unfounded, non-being, the principle should not possess any attribute of what it founds, otherwise it would not be principle, but something among other things. Still, the principle cannot be absolutely disconnected from what it makes possible since, in the absence of any connection, the former could not be a principle of the latter anymore.Greek and Chinese philosophers have risen these questions. In the Neoplatonist school and in the Dark Learning movement (玄學 xuanxue), Damascius and Guo Xiang are both highly representative and critical toward the philosophical trends of their time. The study of their thought through the question of the first principles reveals original perspectives on the principle, as well as different opinions regarding the question and its significance. The methodological framework of this comparative approach is based on the methods in history of philosophy (especially the archaeological method developed by M. Foucault and by A. de Libera), and on the comparative studies in history of sciences (especially G.E.R. Lloyd’s studies). I aim to contextualise Damascius philosophy and Guo Xiang thought and to study them “in their own terms” in order to define a “delimited space for dialogue” between them. The dissertation has sixth chapters. The purpose of the three first chapters is to contextualise Damascius and Guo Xiang in the philosophical landscape of their time. Each of these chapter has two parts: the first part deals with the Greek context, the second part with the Chinese context. The three following chapters are devoted to the study of Damascius philosophy and Guo Xiang thought. Chapter I addresses Damascius and Guo Xiang biography. Chapter II addresses Damascius and Guo Xiang historical, intellectual and institutional background. The purpose of this chapter is to expose the framework of intellectual and philosophical practices in Late Antiquity Greece and in Early medieval China. Chapter III is an archaeological approach of the question of the first principles in ancient Greek philosophy and in Early Chinese thought. The first part of this chapter addresses the history of Platonism and Aristotelism in Antiquity; the second part addresses Chinese cosmological thinking from the Warring States period to the beginning of the Wei-Jin period. Chapter IV addresses the notion of aporia: the guidelines of the chapter are the limits of human language in the metaphysical quest for the ultimate principles or in the attempt to reach the core nature of reality. I discuss these question in Damascius’ philosophy and in the Zhuangzi as interpreted by Guo Xiang. In chapter V, I analyse the critical dimension of Damascius’ metaphysics in order to stress how Damascius cunningly modifies the Neoplatonist metaphysics. In chapter VI, I address the main concepts of Guo Xiang’s thought, especially the notion of self-so (自然 ziran) and the notion of lone transformations (獨化 duhua). I show how Guo Xiang argues that the search for a primordial cause is potentially endless and how he dismisses such inquiry. By so doing, Guo Xiang thinks the unity of the cosmos as the co-presence of all things with all things rather than through the priority of a first ordering principle
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Tao, Wenjia, and 陶文佳. "The Chinese reception of Rousseau's political philosophy in the 20th century." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hdl.handle.net/10722/195979.
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The present thesis explores the history of interpretations of Rousseau’s political philosophy in the last one hundred years in China. Ever since the introduction of Of the Social Contract into China at the beginning of the twentieth century, Rousseau became one of the few western thinkers who greatly influenced how the Chinese perceive modern society and politics. Rousseau’s political ideas first generated a growing number of interpretations from 1898 to 1920. In these interpretations, his work was portrayed as the epitome of modern democracy, and his teachings were considered the cure for social problems in China at the time. However, in the recent three decades in China, scholars interpreted his political writings differently. Some even accused him of being the advocate of totalitarianism, and his political theories the theoretical support of dictatorship of the French Revolution. Such different interpretations in different periods of the Chinese reception of his political philosophy raised the question: what caused the distinctive alteration of Rousseau’s image in the last century in China? This thesis intends to provide a possible answer by examining the movement and evolution of interpretations of his political philosophy over the past century.
In this examination, I first introduce the methodology and the theoretical foundation of this dissertation: Gadamer’s hermeneutic method in interpreting a text, and Rousseau’s political philosophy as a whole. In part two and part three, the history of the Chinese interpretations will then be divided into two phases in accordance with the alteration of Rousseau’s image over time. I present and briefly analyze different interpretations of his political theories to provide a thorough overview, as well as different characteristics of the interpretations from both phases. I then employ Gadamer’s hermeneutic method to analyze three interpretations that were most influential in these phases to argue that even though some interpretations contained inaccurate accounts of Rousseau’s texts, all fulfilled the hermeneutic task of understanding these texts in different phases. The cause of the alteration of Rousseau’s image in the last century is the alteration of interpreters’ hermeneutic horizons in different times. As the process of understanding his political writings evolved through the last century in China, these texts constantly generates new fusions of the horizon of the author with the horizons of the interpreters.published_or_final_version
Philosophy
Doctoral
Doctor of Philosophy
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Li, Yuh-shin. "John Dewey and Modern Chinese Education: Prospects for a New Philosophy." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392375511.
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Hagen, Kurtis G. "Confucian constructivism a reconstruction and application of the philosophy of Xunzi /." Thesis, University of Hawaii at Manoa, 2002. http://proquest.umi.com/pqdweb?index=0&did=765044331&SrchMode=2&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1209404499&clientId=23440.
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Gao, Ruiquan. "Tian ming de mo luo Zhongguo jin dai wei yi zhi lun xiang [i.e. si] chao yan jiu /." Shanghai : Shanghai ren min chu ban she, 1991. http://catalog.hathitrust.org/api/volumes/oclc/28899996.html.
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Peng, Dun. "Xuan xue de chan sheng : si wei fang fa zhuan xing guo cheng de yan jiu = The establishment of "Xuanxue" : a study of the changing modes of thinking /." click here to view the abstract and table of contents, 1998. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b15646385a.pdf.
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Lo, Kwai-ching, and 羅桂青. "Tao of changes and Tao of medicine : the influences of the philosophy of 'won taoist' and 'concept of time and space' in "Zhou yi" on the theories development of traditional Chinese medicine." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/197518.
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本研究以傳統古經《易經》、《易傳》和歷代具代表性的易學專著爲主要研究對象，分析考察《周易》哲學的思維特徵和思維方式；再以經典醫籍《黃帝內經》和其後的《難經》、《傷寒雜病論》以及歷代具代表性的中醫古籍爲主要參照內容，分析歸納傳統中醫理論中的哲學內涵和思辨模式；然後從圜道觀和時位觀兩個方面，通過比較分析傳統中醫理論與《周易》哲學在哲學理念、思維方式等方面的先後承授關係，確定和闡釋《周易》哲學的認識理念和思辨模式對傳統中醫理論形成和發展的影響。
《周易》認為“圜道＂是天道，周而復始的圜形運動是天道的基本特徵。在《周易》圜道觀的影響下，傳統中醫確立了以十二經脈為主幹的經絡循行理論、以五行生克為框架的臟腑功能理論和以氣運循環為基礎的五運六氣學說等理論學說。
《周易》按是否得時、是否當位進行推理，通過審時度勢來論斷事物吉兇。在《周易》時位觀的影響下，傳統中醫確定了“因時制宜＂、“因地制宜＂等治療法則。
易道和醫道相通，易理和醫理相通。本研究結果表明，《周易》哲學思想與傳統中醫理論之間確實存在著淵源關係。
本研究為進一步深入探討《周易》哲學思想對傳統中醫理論的影響奠定了良好的工作基礎。
In this study, for analyzing and summarizing the philosophy and thinking mode of “The Book of Changes”, ‘I Ching’, ‘Ten Wings’ and other representative books of ‘Zhou Yi Study’ were used as the main resources, and for studying the philosophy and thinking mode of Traditional Chinese Medicine, ‘The Yellow Emperor’s Internal Classic’, ‘Classic on Medical Problems’, ‘Treatise on Febrile and Miscellaneous Diseases’ and other ancient classic books of Traditional Chinese Medicine were used as the main resources. The two philosophy concepts of ‘Won Taoist’ and ‘Concept of Time and Space’ in “The Book of Changes” were used to comparatively analysis the relationship between Traditional Chinese Medicine and the philosophy of “The Book of Changes”, thus to explain the influence of “The Book of Changes” on the theories development of Traditional Chinese Medicine.
“The Book of Changes” has indicated that ‘Won Taoist’ is the Tao of Heaven, Won Shaped movement is the basic characteristics of Heaven. Under the influence of the concept of ‘Won Taoist’ in “The Book of Changes”, Traditional Chinese Medicine has established the theories of Twelve-Meridians, Viscera theories of five organs and the theories of doctrine of five evolutive phases and six climatic factors.
‘Right Time’ and ‘Appropriate Position’ are the two main rules in “The Book of Changes” for making judgments of good or bad for all things. Under the influence of the ‘Concept of Time and Space’, Traditional Chinese Medicine has established the theories for treatments that follow the law of ‘Change with Time’ and ‘Change with Region’.
Tao of Changes and Tao of Medicine are interconnected, the philosophy of “The Book of Changes” and Traditional Chinese Medicine are also interconnected. The results of this study have shown the existence of historical origins and relationships between “The Book of Changes” and Traditional Chinese Medicine.
This study has laid a good basis for the work to further explore the influence of the philosophy of “The Book of Changes” on the theories development of Traditional Chinese Medicine.published_or_final_version
Chinese Medicine
Master
Master of Philosophy
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Nam, Sai Lok. "The conception of "heart-mind" in the Zhuangzi /." View abstract or full-text, 2009. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202009%20NAM.
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Wells, Matthew V. "To die and not decay : autobiography and the pursuit of immortality in early China /." view abstract or download file of text, 2006. http://proquest.umi.com/pqdweb?did=1192180371&sid=2&Fmt=2&clientId=11238&RQT=309&VName=PQD.
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Thesis (Ph. D.)--University of Oregon, 2006.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 209-218). Also available for download via the World Wide Web; free to University of Oregon users.
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林偉龍. "道與氣中國早期思想中的宇宙論試探= Dao and qi: an exploration of cosmology in early China." HKBU Institutional Repository, 2016. https://repository.hkbu.edu.hk/etd_oa/294.
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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
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Wang, Xing. "Fortune and the body : physiognomy in Ming China." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:b6da1b53-e50d-425e-97b3-4f77eb071580.
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This thesis explores the cosmology of physiognomy - a method of telling fortune by inspecting the body and the material world - and its social reception in China in the Ming period. This is accomplished through the analysis of extant manuals as well as stories of fortune-tellers' practices. I focus on the Ming dynasty, because of their richness of historical evidence and the distinctive features of physiognomy developed in these periods, but also take materials about the Song inherited in the Ming in my analysis. The manuals and the anecdotal evidence on its social practices and practitioners show that during the Song and Ming period Chinese physiognomy became more systematic. Chinese Physiognomists also inspected the material world beyond the human body, and used the human body as a paradigm for the inspections in which the whole material world is seen as 'homological' to the body. One of the most representative examples of using this body paradigm to examine material objects is the physiognomy of written characters. In the manuals that deals specifically with the human body, the body is seen as a bridge between society and the cosmos. In this cosmology the human body represents the 'totality' of human existence and social life. Because social life is expressed on the body, someone's fortune can be predicted by examining the body. Different numerological as well as cosmological systems after the Song were subsumed into physiognomy and the body and the cosmos came to be linked in the manuals in a more sophisticated way than before. However, fortune is not seen as totally fixed. Moral cultivation can alter the body and thereby change someone's fortune. The body is seen in physiognomy as both physical and moral. As a technique, physiognomy is not only systematically theorized in the manuals but also highly socialized. Physiognomy was practiced by very diverse groups of people across various religious and social communities including Buddhist monks, Daoist priests, local literati, and so on. Although a popular technique, which was also linked to many different kinds of medical and religious traditions, physiognomy was still contested, and people with different social backgrounds and personal experiences held different views on it.
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Möller, Hans-Georg. "Die Bedeutung der Sprache in der frühen chinesischen Philosophie /." Aachen : Verl. Shaker, 1994. http://catalogue.bnf.fr/ark:/12148/cb371077960.
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O'Brien, Dominic. "Mathematical definition in selected Greek and Chinese texts." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/273058.
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Luk, Kei Yeung. "Lao Zhuang "dao" yu "wu wei" gai nian de dang dai quan shi /." View abstract or full-text, 2009. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202009%20LUK.
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Zhou, Xun. "A history of Chinese perceptions of 'Jews' and Judaism." Thesis, SOAS, University of London, 1998. http://eprints.soas.ac.uk/28636/.
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While prejudice against Jews has been regarded as a real and ongoing category in Western culture, little attention has been paid to the myths of the 'Jews' and their impact in countries outside the West. My work draws on a wide variety of source material from the past two centuries to examine the images of the 'Jews' as constructed in China. However, my interest here does not lie in the determination of the boundary between the real and fictional aspects of these images. Rather, it lies in the implications associated with the 'Jew' as an 'other', which remains a distant mirror in the construction of the 'self ' amongst various social groups in modern China. In China, representations of the 'Jews' and Judaism are very complex. Although these representations seem to correspond to images of the 'Jews' in Europe, it would be superficial to reduce them to purely 'Western influence'. Representations of the 'Jews' have been endowed with indigenous meaning by modernizing elites since the late nineteenth-century. Unlike anti-Semites of Europe who used the language of Jews as the mark of their inferiority, in China the difference of the 'Jews' has been marked by their 'non-Chineseness'. By creating the 'Jews' as a homogenous group, which acts as a constitutive outsider which embodies all the negative, as well as positive qualities, which were feared or desired by various social groups in China, theses Chinese could thus identify themselves as a integrated reference group: a homogenous 'in-group'. They are thus able to project their own anxieties onto outsiders like the 'Jews'. In this respect, it corresponds to a widespread fear, as well as need of an 'other', which can be found in many cultures and societies. The present thesis does not, however, supply the final answer. It is meant to be a historical study in order to point out that the prejudice about the 'Jews' is not merely a 'western problem', it exists in China. It therefore opens a field for general and wider discussions, not only about the 'Jews', but also about other 'marginalised' groups, such as 'blacks' and 'homosexuals'.
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Liang, Liyong, and 梁立勇. "An analytical study of Chu scripts discovered atGuodian =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2003. http://hub.hku.hk/bib/B30490030.
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Wells, Marnix St John. "Shì : dynamics of cognition and causation in the axial period of Chinese philosophy." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251733.
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Chu, Ka-ching. "Reflections of the development and philosophy of Mathematics originating in a comparative study of Liu Hui's redaction of 'Jiu Zhang Suan Shu' and Euclid's 'Elements' /." Hong Kong : University of Hong Kong, 1992. http://sunzi.lib.hku.hk/hkuto/record.jsp?B14232698.
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Chu, Chi-fu. "A critical study of the teachings of the Qian shu of Tang Zhen (1630-1704) Tang Zhen (1630-1704) "Qian shu" si xiang yan jiu /." Click to view the E-thesis via HKUTO, 2002. http://sunzi.lib.hku.hk/hkuto/record/B43896091.
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He, Asan. "Xu Gan "Zhong lun" yan jiu = The study of Xu Gan's "Zhong lun" /." click here to view the fulltext click here to view the abstract and table of contents, 2006. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisft.pl?pdf=b20208492f.pdf.
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Shi, Gexin. "Wan Qing li xue yan jiu /." Beijing : Shang wu yin shu guan, 2007. http://www.loc.gov/catdir/toc/chi0801/2007352649.html.
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朱穎思 and Wing-Sze Chu. "The development of the concept and theory of heaven-and-man among emperors and scholar-officials in the Northern Song Dynasty." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31225901.
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Bun, Wai-chun. "The impact of Xuanxue on the political view of the elite of Wei-Jin dynasty Xuan xue dui Wei Jin ming shi zheng zhi guan de ying xiang /." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B43208721.
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Yang, Jing Andrea. "A report on translation project :Dr. Seuss and Philosophy : Oh, the Thinks You Can Think! (chapter 18)." Thesis, University of Macau, 2018. http://umaclib3.umac.mo/record=b3954286.
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Arrault, Alain. "Shao Yong (1012-1077) : un philosophe poète dans la Chine prémoderne." Paris 7, 1995. http://www.theses.fr/1995PA070094.
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A travers la biographie et l'oeuvre de shao yong, l'auteur a montre que : 1. Le neo-confucianisme et le taoisme n'etaient pas antagonistes a l'epoque song (du xe au xiiie siecles), ce qui introduit un changement de parapective dans etudes modernes sur la tradition ru en chine. A partir de ce constat, c'est le rapport du lettre a la religion. De son role et de sa place dans la societe qui sont remis en cause. 2. La pensee de shao yong se caracterise par une methode tetranomique, une combinatoire formelle et une arithmologie. Chacune de ses particularites constitue autant d'elements originaux dans une pensee que l7on dit volontiers correlative. Pragramtique et peu creatrice. 3. La poesie de shao yong, negligee par les commentateurs, est a la fois autobiographique, philosophique et cosmologique. Ce dernier aspect confere une place particuliere a la pensee qui se voit investie des criteres esthetiques de la "savouration"Through the study of shao yong's life and work, the author has shown that: thje song period (from the xth to the xiiith centuries), a conclusion that represents a new perspective within modern studies on the ru tradition in china. In the light of this, the relation between scholars and religion, and the role and position of scholars in society must be re-evaluated. 2. Shao yong's thought is caracterised by a tetranomic method, a formal combinatory and an aritbhomolgy. All of these are original elements in a thought otherwise correlative, pragmatic and not very creative. 3. Shao yon's poetry, which has been neglected by commentators, is at the same time autobiographical, philosophical and cosmological. This last cosmological aspect confers a special status to the thought in the poems, which is thereby invested with aesthectics criteria of "savouration"
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Haibei, Ren. "FENG SHUI AND CHINESE TRADITIONAL DOMESTIC ARCHITECTURE." University of Cincinnati / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=ucin971283951.
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Ho, Manh Trung. "Le concept de Zhi et ses corrélats dans la culture chinoise : une méthode pour conduire sa vie." Paris 7, 2011. http://www.theses.fr/2011PA070105.
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Le caractère zhi est traduit en français par différents mots: ambition, aspiration, résolution, volonté. . . . Afin d'obtenir une meilleure compréhension du contenu de la notion zhi nous l'avons étudiée dans des textes de natures variées (documents historiques, écrits et enseignements des sages, poèmes, romans. . . ) depuis la première utilisation du caractère dans le Livre des Documents (env. Mille ans av. J. C. ) jusqu'aux dictionnaires de l'époque actuelle. Dans le Livre des Documents l'idée de zhi comprend celle d'une orientation de cœur (-esprit) humain vers un objectif à atteindre ;Les Entretiens de Confucius, le Mencius, leXunzi affirment l'autonomie de l'être humain et de son cœur (-esprit) ; le Huainanzi (2eme siècle av. J. C. ) a utilisé 'l'expression binaire yi zhi à la place de zhi ; le Glossaire du Maître de Beixi (entre les 12eme et 13eme siècle ap. J. C. ) a donné les définitions pour yi et zhi ; il en résulte que zhi, équivalent de yi zhi, a le sens de : Orientation du cœur vers un objectif à atteindre, orientation adoptée après délibération. L'expression « Orientation du cœur vers un objectif» signifie que la personne se concentre sur l'objectif choisi et fait des efforts nécessaires pour l'atteindre. C'est à chacun de déterminer son objectif qui peut être divers: poursuivre la Voie, réussir une carrière politique, vivre une vie simple proche de la nature. . . Ainsi, à côté d'une gamme d'emplois assez large, la notion de zhi a une définition principale claire, elle forme avec ses corrélats une méthode pour conduire sa vie. L'expression yi zhi très usitée actuellement sert aussi à traduire la notion européenne de « volonté »The character zhi is translated into English by various words: ambition, aspiration, resolution, will. . . . In order to get a better compréhension of the content of the notion of zhi we have studied it in various texts ( historical documents, writings and teachings of sages, poems, novels,. . . ) from the earliest use of this character in the Book of Documents (a millenary BC) to dictionaries of the present day. In the Book of Documents, the idea of zhi includes that of a turning of the human heart (-spirit) to a purpose to be achieved; The Analects of Confucius, the Mencius, the Xunzi affirrn the autonomy of the human being and of his heart (-spirit); the Book of the Master of Huainan (2nd century BC) utilized the binary expression yi zhi instead of zhi; the Glossary of the Master of Beixi (between the 12th and 13th centuries AD) gave the definition of yi and zhi ; as a result, zhi equivalent to yi zhi is defined as : The turning of the heart toward a purpose to be achieved, this turning of the heart is adopted after a stage of deliberation. "The turning of the Heart toward an objective" means that the person is concentrated on the selected purpose and make the required efforts to achieve this goal. It is up to every man to determine his own purpose which can be varied: to follow the Way, to have a successful political career, to live a simple life near to nature. . . Thus, beside a rather broad range of uses, the notion of zhi has a clear main definition which, with its correlates make up a method that each one can use for directing his own life. Yi zhi, a much-used expression currently, also serves to translate into Chinese the European concept of "will"
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Fraser, Christopher J. "Similarity and standards : language, cognition, and action in Chinese and western thought /." Thesis, Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B20933964.
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朱加正 and Ka-ching Chu. "Reflections of the development and philosophy of Mathematics originating in a comparative study of Liu Hui's redaction of 'JiuZhang Suan Shu' and Euclid's 'Elements'." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1992. http://hub.hku.hk/bib/B31211380.
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Wong, Ching-ping. "The manifestation of Chinese philosophy and aesthetics in the performance of the pipa music." Thesis, Kingston University, 1989. http://eprints.kingston.ac.uk/20532/.
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This thesis attempts to identify the philosophical and aesthetic concepts of pipa music. The discussion is approached from a performer's point of view and is supported by the author's demonstrations on the pipa, in conjunction with the discussion of artistic theories of other Chinese traditional arts. The introductory chapter involves an examination of thehistorical perspective of the pipa, a discussion of the problems of pipa notation and an explanation of the approach of this thesis. Part I (Chapters 1-6) concentrates on the discussion of theoretical matters. An investigation of the various meanings and the evolution of the concepts qi and yun is the first step to approaching Chinese philosophy and aesthetics. The “three levels of qi” involve playing technique, aesthetic and philosophical considerations. The capturing of “qi of intentional effort” is determined by “combined technique” and breathing methods. The articulation of timbre and “slide” are the essence of “yun”. The manipulation of “qi-yun” deals with the art of performance, interpretation and re-creation, as well as major aesthetic concepts and philosophical ideas of other traditional arts. The final approach of Part I (Chapter 6) probes in to the relationship of poetry and music. Pipa music shares a similar artistic appreciation of consummate beauty to that of Chinese poetry. The focus of Part II (Chapters 7 & 8) attempts to present a detailed analytical study of pipa right-hand “combined technique” and left-hand “slide” skills, accompanied by the study of their historical context. Apart from these matters, Part II acts as a support for the aesthetic and philosophical concepts of Part I.
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Lu, Yinghua. "The Heart Has Its Own Order: The Phenomenology of Value and Feeling in Confucian Philosophy." OpenSIUC, 2014. https://opensiuc.lib.siu.edu/dissertations/959.
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This dissertation proposes a phenomenological investigation into value and feeling in classical and "neo-" Confucianism, particularly in the works of Mencius and Wang Yangming, in light of the German phenomenologist Max Scheler's clarification of human experience and theory of value. The phenomenological method and attitude, which seek essence by resorting to concrete personal and interpersonal experience rather than relying on the presuppositions of conceptual systems, offers a fresh and insightful perspective from which to examine the experiential pattern of morals in Confucian tradition. In order to illustrate how moral feelings and values establish each other, I examine the feeling-value correlations of love, sympathy and ren, shame and righteousness, respect and ritual propriety, and approval and wisdom, developed from Mencius' discussion on four initial moral emotions. This work not only clarifies the optimal experience of moral feelings, but also points out the concrete contents of what Wang Yangming calls the pure knowing of Heavenly principle. This phenomenological presentation of Confucian values, especially as mediated by Wang with some clarification through Scheler's thought, opposes both the dogmatic and relativist conceptions of principle (li) and the abstract interpretations of "pure knowing" (liang zhi) as having no concrete content, and thus it is relevantly applicable in directing our moral lives. The clarification of experience in different traditions is significant for research in both phenomenology and Chinese philosophy, and the experiential analysis made possible by this approach offers greater possibilities for mutual understanding among various cultures in the world.
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Cheng, Wing Kin. "Mou Zongsan xian sheng li jie Laozi zhe xue de ping xi : dui "zhi de zhi jue" he "zong guan" liang gai nian zhi tan tao /." View abstract or full-text, 2009. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202009%20CHENG.
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Xu, Zhen Zhou. "Le légisme en Chine : recherches d'une nouvelle interprétation." Bordeaux 1, 1991. http://www.theses.fr/1991BOR1D030.
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L'objet de la presente these est d'essayer de donner une nouvelle interpretation au legisme- le courant politique existant dans l'ancienne chine du 5eme au 3eme siecle av. J-c. Dans la premiere partie, une presentation precise des resultats des recherches sur ce courant, obtenus par les chercheurs chinois et europeens, a ete effectuee, en analysant les qualites et les defauts. Dans la deuxieme partie, nous avons regroupe la pensee des legistes, pensee politique pure et typique, autour du concept de pouvoir, concept essentiel des sciences politiques. Le legisme a ete ainsi envisage en tant que systeme theorique complet qui comporte des aspects de la naissance du pouvoir, de l'importance du pouvoir, du fondement du pouvoir, de l'excercice du pouvoir, du maintien du pouvoir et de la perte du pouvoir. Cette nouvelle interpretation pourrait nous permettre d'approfondir la comprehension de l'essence de ce sourant. De plus, on a note la difference fondamentale en ce qui concerne la reference culturelle entre cette pensee et la theorie de science politique occidentale, tout en precisant certaines similitudesThe present thesis is a new exploration to the legalist thoughts in ancient china during the period of the spring and autumn (770476, b. C. ) And in particular warring states (475-221). The paper firstly introduces and summarizes in detail the relevant studies on legalist thoughts by both chinese and western scholars from the beginning of the century. Legalist thoughts, a set of pure, typical political thoughts, is then arraged in a new order and interpreted naccording to the core concept in politicspwer, in which legalist thoughts are treated as a complete theoretical system including origination of power, importance of pwer, base of power, exercice, sustenance and loss of power. Through the research, more lights are thrown on the understanding of the nature of legalist thoughts. In addition to listing several similarities between legalist thoughts and western political theory, i also stressed the essential difference in terms of cultural background and wary of thinking
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Arghirescu, Diana. "Zhong Yong - Traduction et commentaire herméneutique de la continuité dynamique, source de sens pour la pensée chinoise." Paris 7, 2003. http://www.theses.fr/2003PA070020.
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Cette étude est animée par le désir de comprendre quelques-unes des ressources de signification de la pensée chinoise à partir de la traduction du Zhong Yong, l'un des quatre livres du confucianisme. Le choix de cette lecture en palimpseste s'efforce d'aller de manière herméneutique de l'interprétation plus récente de Zhu Xi à un possible sens initial. Ce commentaire datant des Song est aussi traduit intégralement et présenté comme témoin du texte ancien et partie intégrante du mouvement historique de son sens. En rapprochant quelques fois ce texte et d'autres classiques essentiels de la pensée chinoise, le Laozi ou le commentaire du Yi Jing par exemple, ce travail a aussi l'intention de mettre en lumière non seulement la touche spécifique du confucianisme, mais aussi la présence d'un canevas commun et au confucianisme et au taoi͏̈sme, d'une cohérence initiale de sens, sur lesquels se détachent leurs motifs spécifiques. D'où aussi l'intérêt de dégager dans l'interprétation, la présence de deux strates simultanées de cohérence (ou clefs de lecture) : un sens restreint visant le monde de la société, plus particulièrement la conduite humaine, et un autre plus ample qui contient le premier et se réfère à " l'ordre naturel ", à la totalité continue ou à la complétude de la réalité. La formule centrale, "zhong yong" ou "la continuité dynamique intérieur-extérieur ", se définit entre autres, comme la mise en œuvre courante et manifeste du substrat latent, indécelable qui unifie ou qui tient ensemble cette réalitéThe wish that animates this study is to understand someones of the meaning ressources of the Chinese thinking, starting from the Zhong Yong's (one of the fourth confucianist classics) translation. This lecture in palimpsest begins from the more recent Zhu Xi's interpretation and tries to go back to a possible initial meaning. So the Song commentary is also translated in its entirely and presented as a witness of the ancient text and an integral part of its historical movement of meaning. By correlating Zhong Yong with other essential Chinese classics as Laozi and Yi Jing for exemple, our study intends to bring out not only the confucianist's specifical touch but also the presence of a commun taoist and confucianist canvas, an initial coherence of meaning. From here the interest of this interpretation to illustrate deux simultaneous stratum of coherence (or lecture keys) : a restricted meaning that aims at the world of the society and more particularly at the human behaviour ; and a second fuller one, that contains the first, and refers to a "natural order", to the continuous completeness of the reality
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Robins, Dan. "The debate over human nature in warring states China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B29872388.
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Lee, Tai-Ying. "Advocacy of Biblical counseling for the Chinese church." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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