Dissertations / Theses on the topic 'Shame China Religious aspects'

The Best MPhil Thesis in the Faculties of Architecture, Arts, Business & Economics, Education, Law and Social Sciences (University of Hong Kong), Li Ka Shing Prize, 1995-1997.
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Sociology
Doctoral
Doctor of Philosophy

The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.

在香港，這個以華人為主的社會中，民眾對「狐仙」的想像都比較單一，大多離不開潑婦、情婦、腋臭過重等負面的意思。這些印象的形成與中國傳統文學作品中的狐形象和香港流行媒體的渲染，有著非常密切的關係。但作為信仰的象徵，狐仍有其獨特的文化意義。狐仙信仰在中國有著源遠流長的歷史，亦是一種流行於百姓階層中的民間信仰。早在先秦時期，狐已帶有道德上的意義。自唐代以來，狐一直為華北地區的一種古老民間信仰，古人相信老狐可以修道成為神仙助人，亦可以成為妖精祟人，這反映了狐仙的兩個面向。此信仰雖然植根在中國北方，但亦同時出現於華南地區，包括香港。在現今都市化的發展下，狐仙信仰在香港已呈現出一幅跟北方不一樣的面貌。在今日香港，華人為社會上的大多數，相關的民間信仰神祇為數甚多，狐仙信仰亦為其中之一。但長久以來，由於中國宗教往往會簡單地分為制度性宗教與民間宗教，而狐仙信仰則標籤為後者，是制度性宗教的從屬，故相關的研究結果亦不多。故此，有必要進行研究以了解狐仙信仰在今日香港社會的情況。由於相關的文獻資料不多，故筆者主要會進行實地的田野調查，以了解香港狐仙信仰的具體內容。本文將會分為七個章節，除去緒論以及結論的部份，筆者會先了解「狐仙」在歷史上的形成與發展，之後會討論香港民眾對狐仙為何會抱有負面的印象。其後再深入探討狐仙在信仰上的內涵，包括有關狐仙的傳說故事和儀式實踐，並會探討此信仰的善信群體。在了解到香港狐仙信仰的基本資料後，筆者會嘗試引用臺灣以及山東地區的狐仙信仰，從側面的角度，去以了解香港狐仙信仰的獨特性。In Hong Kong, a society with the majority of Chinese, people do have a simple and single imagination towards the idea of "fox", which mostly involved vixen, mistress, excessive underarm odor and other negative meaning. The formation of these impressions has a close relation with the images of "fox" which we found in traditional Chinese literature and the rendering of the popular media. However, as a symbol of faith, fox still has its own unique cultural significance. "Fox belief" has a long history and also popular among the general population in China. The moral significance of "fox" is originated before the Pre-Qin Period. Since the Tang Dynasty, it has become a popular religion among the people in Northern China. Our ancestors believed that the old foxes had the ability to transform into supernatural creatures, which can become either a "God" or a "Monster". Although fox cult was originated at the Northern China, it can also be found in the Southern regions, including Hong Kong. Under the morden urban development, the ritual practices of fox cult in Hong Kong and other regions are very different from on another. Hong Kong, which belongs to the Sinosphere as well, contains thousands of Chinese folk deities, including fox belief. However, due to the traditional systematic Chinese religion system, research is limited in this area as fox belief was perceived to be a popular religion, subordinate to the systematic religion. Hence, there is a need for us to find out the real picture of fox cult in Hong Kong. In this research, field work is the most important method to acquire related knowledge since there are limited archives base on this area. The research will be divided into 7 parts, except the introduction and the conclusion, a historical background towards the formation and development of "Fox Cult" will be first discussed. Then, the common negative impression of Hong Kong people towards "fox spirit" will also be discussed. The main argument will be focusing on the faith connotation of fox cult in Hong Kong, including the legends and ritual practices. Moreover, the faith communities will also be a concern of this research. Lastly, in order to ascertain the uniqueness of fox belief in Hong Kong, fox cult in Taiwan and Shandong will also be introduced under a comparative method.

Most studies of monasticism have concentrated on the religious discourse of asceticism as a withdrawal from the secular world. Based on three months of field research in a Taoist monastery at a holy mountain in Wenzhou, China, however, this thesis describes the close relationship between the monastery and the local society and economy. Social and economic factors influence the decisions of individuals to become monks or nuns. Through networks of lay disciples, the monastery maintains close social links to society. Furthermore, the monastery is intricately tied to the economy as a provider of ritual and tourist services. It is hoped that this thesis will contribute to a better understanding of the place of religious institutions in rural Chinese society.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This research evaluates and explores the problem of How stories of the beginning impact on the theological understanding of human dignity in relation to Genesis 6:1-4. 1. In this thesis, the first chapter was conducted through a literature study of existing research and current materials which include general articles, monographs and other related materials. It is argued that the stories of the beginning have much impact on the culture of honour and shame in understanding human dignity in southern Kaduna. 2. In the second chapter, the concepts of honour and shame were regarded as reciprocal terms that are defined in webs. As such, semantic fields were used to define and analyse the different views on honour and shame especially from the perspectives of the ancient Near East and Old Testament. 3. In the third chapter, the stories of beginning among the Atyap and their neighbours were related as significant for understanding right and wrong, and identity formation for human dignity and self-respect. 4. Notably in the fourth chapter, honour and shame in narratives are not merely important to the individual but also to the family, clan and tribe. Due to its implication, people worked hard to achieve honour or respect which is mostly bestowed as titles of repute on people. It is established from the creation narratives that Genesis 1-3 has been considered for human dignity research in the past but it is equally important to look at the neglected evidence in Genesis 6:1-4. 5. In the fifth chapter, an exposition of Genesis 6:1-4 was carried out to illustrate the idea of honour from the story about the בְנֵי־הָאֱלֹהִים who disrespectfully married the daughters of Cain. The honourable נְּפִלִים and גִברִֹים were interpreted as the sons of Seth who were active, living and had the likelihood of falling into such temptations. The prospect of giants, ―men of name‖ and ―heroes of renown‖ meekly stooping low to the shameful women was unthinkable at that time; as such, a picture of utter disrespect is painted from different angles. 6. In the sixth chapter, the culture of honour and shame required that so much effort be exerted daily on the populace in order to achieve respect. It was recommended that the Old Testament stories of the beginning remained noteworthy for the stories, ethnic groups and languages of southern Kaduna. Essentially, with respect to our question and hypotheses, honour and shame in Old Testament and ancient Near Eastern stories of the beginning facilitated the understanding of southern Kaduna stories. In view of the fact that everyone desires to be important, the notion of honour and shame became the scale for evaluating respect and value. It was equally useful for appreciating human dignity and not just as a tool of entertainment or for promoting cultural heritage, religious/ethical teaching and community interaction. It was concluded that unfamiliar cultures such as those of southern Kaduna can be useful as case studies for Old Testament research in the future and that scholars could focus on such neglected regions. In this research on honour and shame, we have also uncovered a fresh picture of the recreation of the earth and a new beginning of humankind from the story of the בְנֵי־הָאֱלֹהִים in Genesis 6:1-4.
AFRIKAANSE OPSOMMING: Hierdie ondersoek evalueer die probleem wat verband hou met die vraag: Hoe word die begrippe van eer en skaamte uitgebeeld in die verhale oor die begin in suidelike Kaduna kulture en watter rol speel dit binne die handhawing van menswaardigheid in Genesis 6:1-4. 1. Die eerste hoofstuk word ingelei deur 'n literatuurstudie oor joernaalartikels, monografië en ander verwante materiaal. Daar word geargumenteer dat die verhale oor die begin respek in die vorm van eer en skaamte veronderstel en dat dit belangrik is vir die verstaan van menswaardigheid in die kulture van suidelike Kaduna. 2. In die tweede hoofstuk word die begrippe van eer en skaamte as wederkerige begrippe gedefinieer. Semantiese velde is gebruik om die betekenisnuanses van eer en skaamte vanuit ou Nabye Oosterse en Ou-Testamentiese perspektiewe te definieer en te analiseer. 3. Die derde hoofstuk ondersoek die verhale oor die begin wat deur die Atyap en hulle bure oorvertel word en wat as betekenisvol beskou word vir die begrip van reg en verkeerd, sowel as identiteitsvorming en menswaardigheid. 4. Van besondere belang is die vierde hoofstuk waar eer en skaamte se implikasies vir individue, families, sibbes en stamme uitgespel word. Die meeste mense streef na eer as vorm van respek wat veral in die titels en reputasies van mense gereflekteer word. Navorsing oor die skeppingsverhale het aangetoon dat Genesis 1 – 3 baie klem in die verlede ontvang het wanneer menswaardigheid ondersoek is; terwyl die afgeskeepte Genesis 6:1-4 weinig onder die akademiese soeklig geval het. 5. Die vyfde hoofstuk bestaan uit 'n eksegetiese ondersoek van Genesis 6:1-4 wat aantoon dat eer en skaamte betrokke is by die beskrywing van die seuns van God wat op 'n oneervolle manier met die dogters van Kain trou. Eer en skaamte is ook betrokke in die beskrywing van die Nefilim en die Giborim, wat gesamentlik as die seuns van Set verstaan word. Daar bestaan dus 'n teenstelling tussen die eerbiedwaardige reuse, manne van naam en helde met reputasie en die oneerbiedige omgang met die vroue van die aarde. 6. In die sesde hoofstuk word omskryf hoe daar 'n kultuur van eer en skaamte gevestig word ten einde respek af te dwing en menswaardigheid te handhaaf. Hierdie studie het vasgestel dat eer en skaamte van deurslaggewende belang is vir die verstaan van die verhale oor die begin in Kaduna, die ou Nabye Ooste en die Ou Testament. Die algemene strewe na belangrikheid maak eer en skaamte belangrike aspekte van 'n verwysingsraamwerk in terme waarvan respek en waardes beoordeel word. In dieselfde asem moet genoem word dat eer en skaamte 'n nuwe waardering vir menswaardigheid moontlik maak. Onbekende kulture soos die in suidelike Kaduna bied ook nuttige perspektiewe wat konstruktief in Ou-Testamentiese studie benut kan word – die rol van eer en skaamte in die interpretasie van die seuns van God in Genesis 6:1-4 is 'n goeie voorbeeld daarvan.

This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.

Grounded in a theoretical debate between anthropological studies on Roma/Gypsies and anthropological studies of Christianity, the focus of this thesis is on the experience of social and religious life among members of a traditional minority in Finland, the Finnish Kaale/Finnish Roma, a population of approximately 13.000 people living in Finland and Sweden. Over the past decades, the processes of urbanisation and sedentarisation have led to shifts in the ways in which the social lives of Kaale families are lived. A shift towards individualisation is interlinked with the continuous importance placed on family and kin belonging, which come together in a re-assessment of people's central attachments in the world. At the same time, over the same period of time, a large number of this population have converted to Pentecostal and charismatic movements in the country, leading to subtle changes in the shape of social relations within and outside their own community: between believers and non-believers, between Kaale and non-Kaale. Making use of participant observation, interviews, conversion stories and individual life histories among Finnish Kaale living in the capital city of Helsinki and in Eastern parts of the country, this ethnography provides an insight into the multiple, overlapping and complex ways in which Kaale belonging is understood and into the ways in which Pentecostal religious life takes shape among born-again Kaale. Furthermore, looking specifically at the practice of Evangelism and missionary work, which defines the life of Pentecostal Kaale believers, the role of faith as an enhanced engagement with the world is analysed. A conversation therefore emerges also on the role of Pentecostal belonging in mobilising believers in relation to the world around them and, more specifically, on the way in which Pentecostal faith provides an avenue for a further social engagement and social mobilisation of individual Kaale believers.

本文的研究對象是南宋（1127-1279）至明代（1368-1644）龍泉窯宗教塑像。這裡所指的宗教塑像，是指佛教、道教和民間宗教的人物塑像。本文旨在探討宗教塑像的生產和使用情況，並特別探討當中龕像的年代和所表現的信仰。
本文的第一部分探討塑像的生產和使用情況。通過廣泛蒐集、對比和分析考古及傳世塑像，文章總結出龍泉窯在南宋起開始燒造宗教塑像，元代（1271-1368）時擴大規模，明中期以後停產。雖然宗教塑像並非龍泉窯的大宗產品，可是它們製作講究，經製模、模印、塑貼、雕刻、局部施釉和鬆漆多項工序，足見塑像並不因產量相對較少而顯得不重要，相反它們應是一種受到重視的產品。塑像的使用地點廣泛，除民間之外，明代宮廷也有使用。部分塑像更遠銷海外。
文章的第二部分集中探討龍泉窯宗教塑像中龕像的年代和所表現的信仰。鑒於收集所得的二十六尊龕像只有兩尊帶有年款，其餘龕像的年代並不明確，故此第二章首先判斷龕像的年代。通過與發掘所得的塑像及紀年龕像進行對比，文章論證這些龕像均約為明代早期的產品。此外，結合文獻和圖像，文章闡明上述龕像乃分別與道教九天應元雷聲普化天尊、佛教觀音以及觀音與道教真武組合信仰有關。
This thesis studies religious sculptures made at the kilns in Longquan during Southern Song(1127-1279) and Ming dynasty(1368-1644). More specifically it examines sculptures from Buddhism, Daoism and popular religion. This thesis aims at investigating the production and the consumption of these sculptures, as well as elucidating religious beliefs they represent.
The first part of the thesis examines the production and the consumption of religious sculptures. Through delving into and analyzing a comprehensive collection of the excavated and extant sculptures, the thesis concludes that production of these religious sculptures first began in the Southern Song dynasty, with production scale largely increased in Yuan dynasty (1271-1368), and eventually halted in the late Ming. Albeit those religious sculptures comprise a small portion of Longquan wares, the detailed perfection in each and every step of production as demonstrated in their delicacy and exquisiteness render them significances. Furthermore, it is revealed that religious sculptures were widely used not only amongst commoners but also in the royal family of the Ming dynasty and overseas.
The second part of the thesis examines religious beliefs that 26 extant niche sculptures represent. By comparing the dated sculptures, it is justified to conclude that the religious sculptures were all produced around the early Ming dynasty. Through an integrated analysis of literatures and images, the present thesis shows that the sculptures denote different religious beliefs, namely, the belief of Heavenly Worthy of Universal Transformation of the Sound of the Thunder of Responding Origin in the Nine Heavens, Avalokiteśvara of the South Sea, as well as the association of Avalokiteśvara and the Dark Warrior.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
黃煒均.
"2012年9月".
"2012 nian 9 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 74-94).
Abstract in Chinese and English.
Huang Weijun.
內容摘要 --- p.i
謝辭 --- p.iv
前言 --- p.1
Chapter 一、 --- 研究回顧、 方法與目的 --- p.1
Chapter 二、 --- 論文結構 --- p.3
Chapter 第一章 --- 宗教塑像的生產與使用情況 --- p.5
Chapter 一、 --- 考古及傳世塑像的整理 --- p.5
Chapter 二、 --- 生產與使用情況的總結 --- p.12
Chapter 第二章 --- 傳世龕像的年代 --- p.15
Chapter 一、 --- 神龕造型的分類與辨識 --- p.15
Chapter 二、 --- 龕像年代的斷定 --- p.17
Chapter 第三章 --- 九天應元雷聲普化天尊龕像 --- p.24
Chapter 一、 --- 洪武龕神祗身份的辨識 --- p.24
Chapter 二、 --- 永樂龕神祗身份的辨識 --- p.32
Chapter 三、 --- 神祗形象、 組合與神龕造型所表現的信仰 --- p.38
Chapter 四、 --- 銘文與供奉的目的 --- p.44
Chapter 第四章 --- 觀音龕像 --- p.49
Chapter 一、 --- 觀音龕像神祗身份的辨識 --- p.49
Chapter 二、 --- 神祗組合與神龕造型所表現的信仰 --- p.55
Chapter 二、 --- 觀音與真武合龕神祗身份的辨識 --- p.58
Chapter 四、 --- 神祗組合與神龕造型所表現的信仰 --- p.59
總結 --- p.72
參考書目 --- p.74
圖版 --- p.95

China’s dramatic religious revival over the last three decades has defied two dominant theories in the study of religion and politics: the secularization theory and the market theory of religion. Put simply, the former predicts declining religious significance along with economic modernization; and the latter holds that religious vitality is a function of state regulation. Not only is religious observance on the rise despite continued economic growth, but also the upsurge of religion has coincided with the atheist state’s unceasing effort to curb religious expansion. This dissertation focuses on the material dimension of religious revival. It investigates the mixed material and ideational incentives of both state and religious actors in the processes of temple restoration, their interactions, and the resulting variety of temple autonomy. One of the key findings is that mass temple restoration has been greatly driven by state agents acting on their own interests. The atheist state and its local agents encourage temple reconstruction and tolerate priestly autonomy when doing so is expedient to social stability and economic growth imperative to their political survival. This dissertation argues that temple restoration has become a repertoire in local economic development. Local state agents seek to restore temples and redirect their functions to mass tourist consumption. Due to the immobility of temple assets, aspiring religious leaders seek to demonstrate political conformity and the temple’s economic contribution in their struggle for religious autonomy. As a result, Buddhism and Taoism have been battling with constant pressure of local state-led religious commodification. The close tie between temples and the interests of various state agents has resulted in uncertain religious development and a state-religion relationship that is simultaneously cooperative and contentious. The research hence contributes to our understanding of the antinomies of authoritarian state legitimation wherein state-religion enmities are endogenous to the system of economic development and religious governance. More broadly, the research situates the upsurge of religion in the larger cultural and institutional contexts and explores less-studied top-down religious institutionalization and its sociopolitical consequences. It therefore enriches the study of religion and politics by bringing the modernizing state and its local representatives to the forefront as the agent of secularization as well as religious restoration.

Amituofo recitation is the chanting of the phrase "namo Amituofo , which is a rite commonly used among Buddhists for the attainment of merit. However, the attained merits would be nullified if the initiate gets pregnant after she has done Jiezhu. This has much to do with taboos related to female sexuality. Women always have a marginalized status as the supposedly "weaker" gender having a lower social position. The association of female bodily discharges with defilement further discredits their status. Jiezhu in effect reinforces the idea of "defilement" attributed to the female body. The shame that the women feel with the male-defined negative female bodily image affirms the patriarchal hegemony.
Based on historical, textual and field studies, this thesis examines a women-oriented initiation rite called Jiezhu. Jiezhu, a once-in-a-lifetime rite of passage, is performed by menopausal women in Ninghua, Western Fujian, China.
However, ritualistic acts provide therapeutic healing. The Jiezhu woman has to go through a stage in which she has to handle the change of her role and identity as a life-giver (mothering) with the end of her procreative cycle. The ritual provides both private and public meanings to the woman and helps her relieve the physical and mental difficulties that she faces in her menopausal stage.
It is believed in the villages of Ninghua that when a woman reaches her menopausal age, she has to do Jiezhu, without which, her Amituofo recitation (nianfo) would not be efficacious. In other words, Jiezhu, as a pre-requisite for Amituofo recitation, is at the same time a purification rite.
Jiezhu appropriates the woman into a new phase of being by first providing private meanings to her. Ritualistic acts can bridge memory and imagination. The ritual program allows the woman to go back and forth the past, the present and the future. Jiezhu dramatically juxtaposes girlhood and mature womanhood, reenacts her wedding and rehearses her future funeral. Death and rebirth symbols abound. In Jiezhu, the woman "witnesses" her own funerary rites to ensure abundant personal possessions are burned for her to receive in the underworld after her death. The woman acquires spiritual strength to ease off from her menopausal stress and to allay the fears of the approach of death. Jiezhu and Amituofo recitation make up a twin tool they use to ensure a more fortunate rebirth.
Second, Jiezhu gives social meanings. The woman is given a new identity. She is now eligible for Amituofo recitation and becomes a member of the nianfo community. As social inferiority can be compensated for by a show of lavishness, Jiezhu as an expensive event creates symbolic capital. Jiezhu has become a symbol of prestige and resources that in part enhances the status of the women.
The women are also able to express their power within the limits of their traditional politics. The woman's contributions as a wife and a mother are valued and celebrated in the Jiezhu ceremony. The youthful, bright and colourful gift items given by the married daughter display a defiant tone against the association of Jiezhu with old age. Jiezhu celebrates an oft-neglected life crisis of women.
To conclude, Jiezhu on the one hand "traditionalizes", and on the other hand, as a strategic mode of action, challenges traditions through religious and social empowerment. Jiezhu preserves the established order but it also facilitates transformation in the initiate. The two dynamics of ritual are not antithetical; they produce and contend with each other.
Cheung, Tak Ching Neky.
"September 2007."
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3178.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2007.
Includes bibliographical references (p. 390-406).
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, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in English and Chinese.
School code: 1307.

A large body of empirical research has documented strong beneficial effects of educational attainment on a wide range of health outcomes. In addition, there has been growing interest in the links between religion and health, and some studies have suggested that the benefits of religious involvement on health are strongest for persons with low-to-moderate levels of education. To date, however, the bulk of this work has been conducted in the U.S. or other nations in the developed West. Although researchers have called for more comparative and cross-cultural studies on these topics, few if any studies have focused on the interplay of education, religion, and multiple health outcomes in China, particularly among its most elderly citizens. This project aims to address this gap in the research literature, with the following objectives: (1) to examine whether and how education is related to emotional and cognitive well-being, and reflects possible gender differences; (2) to explore whether and how religious participation is associated with various health indicators; and (3) to examine whether religious practice may complement or moderate the association between individual-level SES or community-level SES and health in this distinctive population. To investigate these issues, I use data from the Chinese Healthy Longevity Survey, a nationwide survey of the oldest old adults in China; my analyses involve the 1998 baseline survey, as well as data from the 2000 and 2002 follow-up surveys. Findings suggest that: (1) education impacts emotional and cognitive well-being through different mechanisms; (2) the indirect effects of religion on health are primarily mediated by psychological resources and lifestyle, but not by social resources; (3) females report higher levels of religious participation and get more cognitive benefits from it than males; (4) individual-level SES is negatively associated with religious participation, whereas community-level SES is positively associated with religious participation; and (5) the beneficial effects of religion on psychological wellbeing are more pronounced for residents in poorer areas. The theoretical and policy implications of the findings are discussed and elaborated.

by Lung Ngan Ling.
Thesis (M.Div.)--Chinese University of Hong Kong, 1995.
Includes bibliographical references (leaves 116-121).
Acknowledgments --- p.i
Abstract --- p.iii
Chapter Chapter One: --- Introduction --- p.1
Chapter 1. --- Presuppositions of the Study --- p.3
Chapter 1.1. --- Homosexuality: a Part But Not a Deviation of Human Sexuality
Chapter 1.2. --- Homosexuality: Not Incompatible with the Christian Faith
Chapter 2. --- Significance of the Study --- p.5
Chapter 2.1. --- Academic Significance
Chapter 2.2. --- Theological Significance
Chapter 2.3. --- Pastoral Significance
Chapter 2.4. --- Social Significance
Chapter 2.5. --- Personal Significance
Chapter 3. --- Organization of the Thesis --- p.9
Chapter Chapter Two: --- Literature Review and Research Questions --- p.11
Chapter 1. --- Literature Review --- p.11
Chapter 1.1. --- Coming Out Process
Chapter 1.2. --- Denial of Homo sexual Identity
Chapter 1.3. --- Relationship with Partner
Chapter 1.4. --- Struggle between the Christian Identity and Homosexuality
Chapter 1.5. --- Discrimination
Chapter 2. --- Research Questions --- p.15
Chapter 2.1. --- The Coming Out Experience
Chapter 2.2. --- The Experience of Denying Homosexual Orientation
Chapter 2.3. --- The Experience of Homosexual Partnership
Chapter 2.4. --- The Struggle between the Christian Identity and Homosexuality
Chapter 2.5. --- The Experience of Discrimination
Chapter Chapter Three: --- Research Methodology --- p.16
Chapter 1. --- Justifications and Layout --- p.16
Chapter 1.1. --- Reasons for Qualitative Approach
Chapter 1.2. --- Entry
Chapter 1.3. --- Research Strategy and Data Collection
Chapter 1.4. --- Samples and Sampling
Chapter 1.5. --- Data Analysis
Chapter 2. --- Key Issues Discussed --- p.19
Chapter 2.1. --- As a Non-lesbian Am I an Appropriate Researcher to This Study?
Chapter 2.2. --- What Kind of Truth Does the Researcher Get? -
Chapter 2.3. --- Ethical Consideration
Chapter Chapter Four: --- Background Profiles of Interviewees --- p.26
Chapter 1. --- Personal Data of the Interviewees --- p.26
Chapter 2. --- "Interviewees' Relationship with the Church and the Circle, and Their Level of Coming Out" --- p.27
Chapter 2.1. --- Tim
Chapter 2.2. --- Mark
Chapter 2.3. --- Sue
Chapter 2.4. --- Elsa
Chapter Chapter Five: --- Coming Out Experience --- p.30
Chapter 1. --- Self-awareness of Homosexual Orientation --- p.30
Chapter 1.1. --- Early Discovery
Chapter 1.2. --- Ways of Experiencing Homosexual Orientation
Chapter 1.3. --- Self-perception of Sexual Identity
Chapter 2. --- Coming Out to Peers --- p.33
Chapter 2.1. --- People in Love
Chapter 2.2. --- Friends
Chapter 3. --- Coming Out to the Church Authority --- p.34
Chapter 3.1. --- To Come Out
Chapter 3.2. --- Not to Come Out
Chapter 4. --- Coming Out to Family --- p.36
Chapter 4.1. --- Coming Out Degrees
Chapter 5. --- Coming Out to the Circle --- p.37
Chapter 5.1. --- Coming Out Degrees
Chapter 6. --- Discussion --- p.38
Chapter 6.1. --- "Correlation among Homosexual Orientation, Homosexual Identity and Participation in the Circle"
Chapter 6.2. --- Church as a Hindrance in the Coming Out Experience
Chapter 6.3. --- Supportive Network
Chapter Chapter Six: --- Experience in Denying Homosexual Orientation --- p.41
Chapter 1. --- Reasons for Denial --- p.41
Chapter 1.1. --- Religious Consideration
Chapter 1.2. --- Unfavorable Environment
Chapter 1.3. --- Hurts from Homosexual Relationship
Chapter 2. --- Ways of Denying Homosexual Orientation --- p.42
Chapter 2.1. --- Dating the Opposite Sex
Chapter 2.2. --- Prayer
Chapter 2.3. --- Professional Help
Chapter 2.4. --- Straight-acting
Chapter 2.5. --- Suppression of Homosexual Feeling
Chapter 2.6. --- Watching Heterosexual Pornographic Video
Chapter 3. --- Discussion --- p.45
Chapter 3.1. --- Alternation of Sexual Orientation
Chapter 3.2. --- Challenge to Stereotypical Beliefs
Chapter 3.3. --- Church as a Driving Force for Denial
Chapter 3.4. --- Marriage and Straight-acting
Chapter Chapter Seven: --- Experience of Intimate Homosexual Relationship --- p.49
Chapter 1. --- General Account --- p.49
Chapter 2. --- Positive Implication --- p.50
Chapter 2.1. --- Very Satisfying Experience
Chapter 2.2. --- Reflection on Love
Chapter 2.3. --- Certainty and Acceptance of Homosexual Orientation
Chapter 2.4. --- Personality Development
Chapter 2.5. --- Participation in the Circle
Chapter 2.6. --- Faith Reflection
Chapter 2.7. --- A Proud Experience
Chapter 3. --- Negative Implication --- p.53
Chapter 3.1 --- Painful Experience
Chapter 3.2. --- Compulsory Heterosexuality and Homophobia
Chapter 3.3. --- Heterosexism
Chapter 4. --- Discussion --- p.55
Chapter 4.1. --- Challenge to Stereotypical Beliefs
Chapter 4.2. --- "Homophobia, Compulsory Heterosexuality and Heterosexism"
Chapter 4.3. --- Church Reflection
Chapter Chapter Eight: --- Struggle Between Christian Identity and Homosexuality --- p.58
Chapter 1. --- A General Account --- p.58
Chapter 2. --- Different Processes of Struggle --- p.58
Chapter 2.1. --- Tim
Chapter 2.2. --- Mark
Chapter 2.3. --- Sue
Chapter 2.4. --- Elsa
Chapter 3. --- Implications of the Struggle --- p.62
Chapter 3.1. --- Image of God
Chapter 3.2. --- Weight of Experience in Faith Reflection
Chapter 3.3. --- Attitude towards Alternative Information
Chapter 3.4. --- Ministry in the Circle
Chapter 3.5. --- Ministry in the Church
Chapter 4. --- Discussion --- p.71
Chapter 4.1. --- A Suggestion of Three-phase Development of Struggle
Chapter 4.2. --- Challenge to Stereotypical Beliefs
Chapter Chapter Nine: --- Experience of Discrimination --- p.74
Chapter 1. --- Self Discrimination --- p.74
Chapter 2. --- Discrimination among Peers --- p.74
Chapter 2.1. --- People in Love
Chapter 2.2. --- Friends
Chapter 3. --- Discrimination in the Church --- p.77
Chapter 4. --- Discrimination in the Family --- p.79
Chapter 5. --- Discrimination in the Circle --- p.79
Chapter 5.1. --- Gay vs. Lesbian
Chapter 5.2. --- Straight vs. Queer
Chapter 5.3. --- With Partner vs. Without Partner
Chapter 6. --- Discrimination in Society --- p.80
Chapter 6.1. --- Homophobic Society
Chapter 6.2. --- Limited Room for Homosexual People
Chapter 6.3. --- Hatred towards Homosexual People
Chapter 6.4. --- Response of the Interviewees
Chapter 7. --- Discussion --- p.83
Chapter 7.1. --- Self Discrimination and Coping
Chapter 7.2. --- Invisibility
Chapter 7.3. --- Discrimination and Homosexuals
Chapter 7.4. --- Church as an Oppressing Institution
Chapter Chapter Ten: --- Conclusion - Theological and Pastoral Implications --- p.86
Chapter 1. --- Summary of Findings --- p.86
Chapter 1.1. --- Understanding Homosexuals: Male and Female
Chapter 1.2. --- Challenge to Stereotypical Beliefs
Chapter 1.3. --- The Role of the Church
Chapter 2. --- Theological and Pastoral Implications --- p.90
Chapter 2.1. --- A Critical Examination of the Theological Arguments and Implied Pastoral Practices Concerning Homosexuality in Hong Kong
Chapter 2.2. --- Salvation as Liberation: Recommendation for Pastoral Care Related to Homosexuality
Chapter 3. --- Recommendation for Further Study --- p.112
Chapter 3.1. --- Samples
Chapter 3.2 --- Perspective of Analysis
Chapter 3.3. --- Foci of Study
Chapter 4. --- Conclusion --- p.114
Appendix: Interviewing Schedule --- p.115
Bibliography --- p.116

Tan, Xilin.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 124-127).
Abstracts in English and Chinese ; includes Chinese.
Chapter Chapter 1: --- Introduction --- p.1
Controversies over the Ghost City --- p.1
Fengdu --- p.2
The Ghost City and Popular Religion --- p.3
The Three Gorges Reservoir and the Relocation --- p.8
Developing Tourism --- p.9
Popular Religion in China --- p.13
Revival of Popular Religion --- p.13
Legitimatization of Popular Religion --- p.15
Organization of the thesis --- p.17
Chapter Chapter 2: --- The Landscape of Fengdu --- p.20
Landscape of Fengdu County --- p.20
The Reservoir Area in Chongqing --- p.20
Population --- p.23
Influence of the Dam --- p.25
Fengdu Religious Landscape --- p.30
The Ghost City after the 1980s --- p.33
The Divine Palace: A Modern Amusement Park --- p.48
Chapter Chapter 3: --- Legitimating the Ghost City --- p.51
The Ghost City in Dispute --- p.51
The Ambiguous Use of Wenhua --- p.52
“The Culture of the Ghost City´ح --- p.54
Promoting Righteousness --- p.56
New Symbols of Fengdu: from Ghost to Divinity --- p.60
Promoting the Ghost City --- p.63
Another Version of Local Culture --- p.65
Conclusion --- p.67
Chapter Chapter 4: --- Fengdu Temple Festival 2009 --- p.70
Fengdu Incense Festival in the Past --- p.70
Festival Origins and the Incense Festival Before 1949 --- p.70
Names and Organization --- p.73
The Fengdu Temple Festival in 2009 --- p.75
The Parade: Memories of Fengdu --- p.77
Emperor of the Netherworld and His Wedding --- p.78
Fengdu in History and the New Cultural Symbolism --- p.80
People's Participation --- p.80
Conclusion --- p.84
Chapter Chapter 5: --- People's Religious Life in Current Fengdu --- p.87
Tourism and Its Influence --- p.87
Tour Guides --- p.87
Communal Temples --- p.96
The Wantian Shrine --- p.101
Why do local people go to the Ghost City? --- p.102
Spirit Mediums --- p.107
Grandma Long --- p.108
Water Bowl Augur --- p.109
A Physiognomist --- p.110
Conclusion --- p.111
Chapter Chapter 6: --- Conclusion --- p.113
A Rise of Superstition? --- p.113
In the Name of Development --- p.115
Promoting Tourism as a Means to Vitalize the County's Economy --- p.116
The Wenhua of the Ghost City --- p.117
The Culture of the Ghost City --- p.118
The Lost Ghost --- p.118
Popular Religious Practices in Daily Life --- p.119
Alternative Interpretations of the Ghost City --- p.119
Local Pilgrim --- p.121
Bibliography --- p.124

Ho Wing Ki.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2005.
Includes bibliographical references (leaves 128-135).
Abstracts in English and Chinese.
Chapter CHAPTER 1 --- INTRODUCTION --- p.1
Chapter CHAPTER 2 --- LITERATURE REVIEW
Convergence of Religion and Media --- p.4
Three Conventional Approaches to the Media of Popular Piety
Current Trend of Religion --- p.7
Characteristics of Film --- p.9
Rich Resources --- p.10
Liminoid Consciousness --- p.11
Transcendence --- p.12
Engaging the World Through Images --- p.13
An Interdisciplinary Endeavor --- p.15
Understanding Audiences --- p.20
Applying Generic Film Analysis --- p.22
Chapter CHAPTER 3 --- OBJECTIVE OF STUDY
Objective of Study --- p.23
Background
Local Christian Visual Media Before
Evangelistic Films --- p.24
Evangelistic Feature Films --- p.25
Research Methods --- p.32
Outline of The Miracle Box --- p.36
Chapter CHAPTER 4 --- "THE G.P.A. OF EVANGELSITIC FILMS: THE GOAL, THE PERCEPTIONS, AND THE ADVANCE"
Establishing the Goal of Evangelistic Films --- p.44
Conventional Perception about Evangelistic Films --- p.47
Advance: Narrowing the Gap --- p.48
Watching for Leisure --- p.53
Chapter CHAPTER 5 --- THREE DEVICES FOR RELIGIOUS MEANING GENERATION
Device 1: Genre --- p.55
Chapter (1) --- Genre Label and Sensitization --- p.58
Chapter (2) --- Docudrama and Testification --- p.62
Chapter (3) --- Melodrama and Toning --- p.65
Summary --- p.69
Device 2: Symbols --- p.70
The Box and Hand Over --- p.71
Suggested Meaning --- p.73
Compatible Meaning --- p.75
Ignorance or Opposite Meaning --- p.79
Nature and God With Us --- p.81
Summary --- p.84
Device 3: Critical Moments --- p.86
Christian Viewers --- p.90
Non-Christian Viewers --- p.94
Projection from a Distance --- p.98
Summary --- p.99
Chapter CHAPTER 6 --- CONCLUSION
Conclusion --- p.106
Limitations and Further Research --- p.112
APPENDIX I Informants Profile --- p.115
"APPENDIX II Excerpts Where ""The Box"" is Featured in The Miracle Box" --- p.116
"APPENDIX III Excerpts Where ""Nature"" is Featured in The Miracle Box" --- p.125
BIBLIOGRAPHY --- p.128

薛藝兵.
論文(哲學博士)--香港中文大學, 2002.
參考文獻 (p. 261-272).
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.
Xue Yibing.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (p. 261-272).

In order to further explore the significance of McFague's thoughts, this thesis will compare her theology with some other theologians with quite different ideas on ecological theology or understandings of the relationship between feminism and Christianity. Furthermore, this thesis will also adopt McFague's approach to metaphorical theology to evaluate the merits and shortcomings of the theories advocated by the contemporary Sino-Christian theologians such as Liu Xiaofeng and He Guanghu, especially their approaches to the relationship between the Christian tradition and the contemporary Chinese context.
McFague believes that all Christians may have their own working theologies one that can actually function in their personal, professional, and public lives. Hers is merely one of the possible options. Again and again she expresses that what she has done is merely to share her theological model with the others and see if it can help others to work out their own.
McFague defines her theology as a post-modem theology because its assumptions are radically different from those of the Enlightenment or Modernity. For her, the traditional language of Christianity that supported the hierarchical, dualistic and deterministic ways of thinking is no longer appropriate for our time. However, this does not mean that one should totally deny the Christian tradition or our religious heritage. What we have to do is to "revitalize" the religious language through employing new metaphors which may become gestures to the unknown God. This approach of employing metaphor as a means to convey theological truth is not only in line with Jesus' own way of communication and the Protestant tradition of anti-idolatry, but also appropriate for the postmodern sensibility and capable to address the contemporary issues.
McFague proposes that Christian theology should adopt "mother," "lover," and "friend" as the key metaphors for the doctrine of God and "the body of God" as the central metaphor for the model of God-world relationship. This metaphor or model, which highlights the interdependence and unity between us and everything else on earth, represents McFague's rather distinctive contribution to ecological theology and her imaginative attempt to contribute to the rescue from nuclear nightmare or ecological disaster.
Sallie McFague (1933- ) is one of the most famous eco-feminist theologians. Her theology is very influential within the theological circle of liberal Protestantism in North American. She regards her metaphorical theology as thought experiment in response to the challenges Christianity encounters in the modem world, including particularly the criticisms of Christianity from the perspectives of feminist liberation movement and ecological concern. When facing these challenges or criticisms, whereas some Christians may attempt to repeat the same traditional expressions of Christianity or abandon the Christian tradition entirely, McFague attempts to employ some new metaphors to express the Christian tradition in order to make Christian theology meaningful and appropriate for the contemporary context.
The thesis will conclude with a summary of the significance of McFague's metaphorical theology for the critical reflection and positive construction of contemporary Sino-Christian theology, including: (1 ) being respectful to the Christian history and orthodox tradition; (2) being sensitive to the contexts, including spatial, temporal and cultural contexts, of theology; (3) being methodologically sound in theological thinking; (4) being open to the non-Christian resources and affirmative to the adoption and integration of the resources in the Chinese language.
高健群.
Advisers: Pan Chiu Lai; Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 73-06, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (p. 114-133).
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, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Gao Jianqun.

Chow Wai-yin.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leave [243]-259).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Abstracts in English and Chinese.

余仲虹.
"2003年4月30日"
論文 (神道學碩士)--香港中文大學, 2003.
參考文獻 (leaves 39-43)
附中英文摘要.
"2003 nian 4 yue 30 ri"
Yu Zhonghong.
Lun wen (shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2003.
Can kao wen xian (leaves 39-43)
Fu Zhong Ying wen zhai yao.
引言 --- p.1
Chapter 第一章： --- 鳥瞰香港被虐婦女的情況 --- p.3
Chapter 第二章： --- 社會建構對兩性等級性關係的認可 --- p.12
Chapter 第三章： --- 基督宗教是釋放者抑或共犯 --- p.21
Chapter 第四章： --- 從「正確關係」(Right Relation)的神學探索 --- p.28
總結 --- p.38
參考書目 --- p.39

左芙蓉.
論文(哲學博士)--香港中文大學, 2004.
參考文獻 (p. 313-324).
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.
Electronic reproduction. Ann Arbor, MI : ProQuest dissertations and theses, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zuo Furong.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2004.
Can kao wen xian (p. 313-324).

Law, Wai Yan.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (leaves 83-92).
Abstracts in English and Chinese.
ABSTRACT --- p.I
論文摘要 --- p.II
TABLE OF CONTENTS --- p.III
Chapter CHAPTER 1 --- INTRODUCTION --- p.1
Chapter CHAPTER 2 --- LISA SOWLE CAHILL´ةS THEOLOGICAL BACKGROUND --- p.5
Chapter 2.1 --- Introduction --- p.5
Chapter 2.2 --- Cahill´ةs theological approach to Christian Ethics --- p.5
Chapter 2.2.1 --- Catholicism --- p.6
Chapter 2.2.2 --- Feminism --- p.9
Chapter 2.2.3 --- Theological Anthropology --- p.16
Chapter 2.3 --- Moral Methodology --- p.21
Chapter 2.3.1 --- The Bible --- p.21
Chapter 2.3.2 --- Tradition --- p.22
Chapter 2.3.3 --- Normative Accounts of the Human --- p.24
Chapter 2.3.4 --- Descriptive Accounts of the Human --- p.25
Chapter 2.4 --- Conclusion --- p.26
Chapter CHAPTER 3 --- LISA SOWLE CAHILL´ةS PARTICIPATORY THEOLOGICAL BIOETHICS --- p.28
Chapter 3.1 --- Introduction --- p.28
Chapter 3.2 --- Cahill´ةs Participatory Theological Bioethics --- p.28
Chapter 3.2.1 --- Principle of Analysis --- p.29
Chapter 3.2.1.1 --- Ordinary and Extraordinary means of life support --- p.30
Chapter 3.2.1.2 --- Principle of double effect --- p.31
Chapter 3.2.2 --- The common good and bioethics --- p.34
Chapter 3.2.3 --- Theological bioethics and Social Transformation --- p.38
Chapter 3.2.4 --- Summary --- p.40
Chapter 3.3 --- Evaluation and Dialogue with Cahill´ةs Participatory Theological Bioethics --- p.41
Chapter 3.3.1 --- Catholicism --- p.41
Chapter 3.3.2 --- Feminism --- p.42
Chapter 3.3.3 --- Common Good --- p.44
Chapter 3.4 --- Conclusion --- p.46
Chapter CHAPTER 4 --- END-OF-LIFE CARE IN HONG KONG --- p.47
Chapter 4.1 --- Introduction --- p.47
Chapter 4.2 --- End-of-life care in Hong Kong --- p.48
Chapter 4.2.1 --- Decline and dying in Hong Kong --- p.48
Chapter 4.2.2 --- Ethical judgments by the health care professions --- p.50
Chapter 4.2.3 --- Advance directive --- p.54
Chapter 4.2.4 --- Patients or family´ةs participation --- p.54
Chapter 4.2.5 --- Chinese culture and Bioethics --- p.56
Chapter 4.3 --- Christianity engagement in the end-of-life care in Hong Kong --- p.59
Chapter 4.3.1 --- Christian communities --- p.59
Chapter 4.3.2 --- Theology bioethics --- p.60
Chapter 4.4 --- Conclusion --- p.61
Chapter CHAPTER 5 --- PARTICIPATORY THEOLOGICAL BIOETHICS IN HONG KONG --- p.63
Chapter 5.1 --- Introduction --- p.63
Chapter 5.2 --- The significance and relevance of Participatory Theological Bioethics --- p.63
Chapter 5.2.1 --- Both individual and social ethics --- p.64
Chapter 5.2.1.1 --- Who is/are the poor? --- p.64
Chapter 5.2.1.2 --- Inequalities in access to end-of-life care --- p.66
Chapter 5.2.1.3 --- Medical paternalism --- p.71
Chapter 5.2.2 --- Transcendent meanings of life --- p.73
Chapter 5.3 --- INTERCULTURAL DIALOGUE OF PARTICIPATORY THEOLOGICAL BIOETHICS --- p.74
Chapter 5.3.1 --- Familial relationship as a starting point --- p.75
Chapter 5.3.2 --- Interpretation of ´بParticipatory´ة --- p.76
Chapter 5.4 --- Conclusion --- p.80
Chapter CHAPTER 6 --- CONCLUSION --- p.81
BIBLIOGRAPHY --- p.83

背景: 近代不少西方的實證心理治療方法都開始採納東方源來已久的身心治療，來醫治常見的情緒病，例如：抑鬱症，效果最為顯著。這個發展趨勢正好回應現存醫療制度及資源的限制，或其他社會文化及個人所造成的障礙。本研究旨在檢視一種促進身心健康的中國禪宗身心治療方法 － 以「德建身心療法」對比於 「認知行為治療法」及「等候對照組」，在治療一羣抑鬱症患者的抑鬱情緒、腦功能的改善及其身体健康等的療效。
研究方法: 在一個精神科門診部內，研究員召集了75 名成人的抑鬱症患者。他們都是有不同程度的抑鬱情緒或身體健康問題，同時有興趣參加為期十節的「德建身心療法」或「認知行為治療法」。 在對照基本資料後 (如年齡、學歷、抑鬱程度，初患或復發) ，他們被隨機分派到「德建身心療法」、「認知行為治療法」或「等候對照組」中。治療前及治療後，抑鬱症患者都會接受情緒、腦功能、健康狀況及腦電波的評估。
結果: 整體而言，相對於「等候對照組」，「德建身心療法」及「認知行為治療」更有效地減低患者的抑鬱症狀。此外，「德建身心療法」更帶來一些其他組別所末見的療效；包括有效地提昇患者的專注力、記憶、執行功能、腸道功能及睡眠質素。再者、研究亦發現「德建身心療法」的參加者，在有關正面情緒和專注力的兩個客觀量化腦電波(QEEG)指數上有顯著的攀升。意外地，在短短的十星期後「德建身心療法」參加者使用抗抑鬱药的份量亦有效地減少。
總結: 本研究的結果顯示中國的禪宗身心治療方法 －「德建身心療法」在治療抑鬱症患者的情緒捆纏、腦功能失衡、睡眠及腸道功能、提升正面情緒及專注力的量化腦電波指數都有明顯的功效。
BACKGROUND: There are growing interests and encouraging findings of adapting and developing Mind-Body Intervention into evidence-based group treatment for common mental disorders such as depression. The advancement is a partial response to the limitations on the availability and accessibility of the existing treatment in the current health care system for depression, and/or a partial response to the socio-cultural and personal reasons in different communities. The present study aimed to evaluate the effectiveness of a newly developed Chinese Chan-based treatment the Dejian Mind-Body Intervention (DMBI), as compared to the groups of Cognitive-behavioural Therapy (CBT) and Wait-list control, in alleviating depressive mood and improving physical health of adult depressive patients.
METHOD: Seventy-five patients with the diagnosis of Major Depressive Disorder were recruited in the current study. They were stratified for age, education, level of depression, course of illness before random assignment to receive either 10-session DMBI or CBT, or placed on a wait-list. Pre-post measurements included primary outcome measures on psychiatrists’ rating and self-evaluated mood scores (HRSD and BDI) and secondary outcome measures on performance in different neuropsychological assessment (Executive function, Attention, Memory). The three groups also compared among different sleep (SOL, TST, and WASO), gastrointestinal parameters as well as neurophysiological QEEG indices.
RESULTS: Both the DMBI and CBT groups demonstrated significant reduction in depressive psychopathology after intervention. However, the DMBI group but not the CBT or Wait-list control groups demonstrated significant improvement in attention, verbal memory, executive function, gastrointestinal health and overall sleep quality. Besides, Dejian Mind-Body Intervention brought about significant increase in objective QEEG measures of positive affect and attention that were not evidenced in the other two groups. Participants in the DMBI group also demonstrated significant reduction in the use of anti-depressant after the end of 10-week treatment.
CONCLUSIONS: Findings of the current study suggested that a Chinese Chan-based Dejian mind-body intervention has positive effects on improving the mood and health conditions of individuals with depression.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Wong, Yun Ping.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 79-109).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract also in Chinese; some appendixes also in Chinese.
ABSTRACT --- p.iii
CHINESE ABSTRACT --- p.v
ACKNOWLEDGEMENTS --- p.vii
TABLE OF CONTENTS --- p.ix
LIST OF TABLES --- p.x
LIST OF FIGURES --- p.xii
LIST OF APPENDICES --- p.xiii
LIST OF FIGURES --- p.xii
Chapter CHAPTER I: --- INTRODUCTION --- p.1
PURPOSES OF THE PRESENT STUDY --- p.26
Chapter CHAPTER II: --- METHODS --- p.29
Chapter CHAPTER III: --- RESULTS --- p.47
Chapter CHAPTER IV: --- DISCUSSION --- p.68
GENERAL DISCUSSION --- p.70
CLINICAL IMPLICATIONS --- p.76
LIMITATION AND SUGGESTIONS FOR FUTURE DIRECTION --- p.77
REFERENCES --- p.79
TABLES --- p.110
FIGURES --- p.124
APPENDICES --- p.128

Tang Wai Man.
Thesis submitted in: June 2003.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2004.
Includes bibliographical references (leaves 194-196).
Abstracts in English and Chinese.
Abstract --- p.i
Acknowledgements --- p.iii
Chapter 1 --- Introduction --- p.1
Introduction
Background
Literature Review
Methodology
The Contribution of this Thesis
The Structure of the Thesis
Personal Statement
Chapter 2 --- The Formation of the Gay Christian Identity (I) --- p.46
Acquiring a Christian Identity vs. Acquiring a Gay Identity in Hong Kong ´ؤ A Comparison of the Processes
Case Studies - Facing the Gay Identity in the Hong Kong Context
Reasons for Entering the Liminal Stage
Chapter 3 --- The Formation of the Gay Christian Identity (II) --- p.74
Separation
Transition
Reincorporation
Conclusion
Chapter 4 --- The Individual Expression of the Gay Christian Identity --- p.104
Changing Attitudes towards God and their Subsequent Expression
Changing Attitudes towards Sexuality and their Subsequent Expression
Conclusion
Chapter 5 --- The Group Dynamics of the BMCF (I) --- p.132
Maintaining the Differences with Outsiders
Chapter 6 --- The Group Dynamics of the BMCF (II) --- p.155
Maintaining Unity in the BMCF
A Conflict between the Conservative and the Liberal in BMCF
Chapter 7 --- Conclusion --- p.182
Conclusion
Hong Kong Gay Christians and Modernity
Future Prospects of Hong Kong Gay Christians
Bibliography --- p.194

陶飛亞 = A Christian Utopia in China : a historical study of the Jesus Family (1921-1952) / Tao Feiya.
論文(哲學博士)--香港中文大學, 2001.
參考文獻 (p. 276-290)
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
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.
Tao Feiya = A Christian Utopia in China : a historical study of the Jesus Family (1921-1952) / Tao Feiya.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2001.
Can kao wen xian (p. 276-290)
Zhong Ying wen zhai yao.

Ho-Yee Ng.
Thesis (Ph.D.)--Chinese University of Hong Kong, 1998.
Includes bibliographical references (p. 597-642).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.

Background. A sizable amount of individuals in the community are presented with various kinds of physical and mental health problems which are either undetected, untreated or inadequately treated, due to the limitations on the availability and accessibility of the services in the existing health care system, or to other social and personal reasons. The current study evaluated the effectiveness of a newly developed modality of health-enhancing treatment---the Mindfulness-based Dejian Mind-Body Intervention, as compared to that of a Group Psychoeducational Treatment, in alleviating depressive mood and improving physical health of adult individuals in the community.
Conclusions. Findings of the current study suggest that compared with the Group Psychoeducational Treatment, Dejian Mind-Body Intervention might be more effective in enhancing the emotional and physical health of community individuals presented with moderate to severe depressive mood and/or problems with bowel functioning.
Method. Forty adult volunteers with various degree of depressive mood and physical problems who expressed interest in receiving either Dejian Mind-Body Intervention or Group Psychoeducational Treatment were recruited in the current study. They were matched for gender, age, education and level of depression, and were randomly assigned to either treatment group.
Results. Both the Dejian Mind-Body Intervention and Group Psychoeducation Treatment were effective in bringing about a significant reduction in depressive mood iv among treatment completers. However, differential effectiveness emerged among those presented with moderate to severe depressive mood, where Dejian Mind-Body Intervention resulted in significantly greater treatment-related reduction in depressive mood compared with the Group Psychoeducational Treatment. Besides, Dejian Mind-Body Intervention brought about significant increase in an objective QEEG measure of positive affect, and improvements in physical health (i.e., bowel functioning) that were not evidenced in the Group Psychoeducation Treatment.
Tsui, Jin Ching.
Adviser: Agnes S.Y. Chan.
Source: Dissertation Abstracts International, Volume: 70-06, Section: B, page: 3799.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (leaves 62-68).
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, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in English and Chinese.
School code: 1307.

本論文旨在通過以合一運動視角詮釋香港基督教史，輔以八十年代香港教會使命諮詢會議之個案，分析香港基督教在建構香港身份認同過程的參與與貢獻，以說明香港基督教為香港社會的重要成員，香港基督教史研究亦為幫助我們了解香港歷史不可忽視的重要領域。
本研究說明基督教與香港社會、政治、經濟及地理等因素的互相摩擦與接觸，使基督教在香港歷史發展上，進入一個既交錯又融匯的混雜局面，並期望通過歷史研究，發掘普世教會合一運動的基督教傳統與本土香港基督教相遇的過程，從而綜述其中的變化與香港基督教教會本土化的獨特經驗。
本文以八十年代香港教會使命諮詢會議為個案進行研究。該個案承繼了香港社會及教會在六、七十年代的種種發展，又延伸了香港社會及教會在九十年代甚至二十一世紀的各項討論，實有承先啟後的重要作用。並且，該個案其中的歷史變化及特點，均深刻地反映了香港對國際社會與中國的回應，饒有研究價值。二十世紀八十年代，香港社會急劇轉變。1984年中英聯合聲明草簽，九七主權轉移問題隨即成為香港人的核心討論。香港人心主權誰屬還是一個不確定的疑問。 八十年代的香港，無論在政治、經濟以及社會等方面，都進入空前特殊的時代。本研究即以香港基督教協進會所主辦的八十年代香港教會使命諮詢會議作為一個瞭解八十年代初香港教會的窗口。
在1980年11月17-20日，約有120位教會代表參加「八十年代香港教會使命諮詢會議」，除了會員教會和機構派員參加外，還有天主教及福音派教會和團體的代表參與，顯示該會議促進合一的努力和特性。各工作小組就每一項宣教議程進行商討及思考，然後提出建議，以供各教會參考之用。五項議程為向低薪市民傳福音、向學生傳福音、對國內基督徒關懷、對公共政策釐訂的參予及對市民心態的影響。由於1984年中英聯合聲明簽署，九七問題的迫近，協進會突破十年一次舉行香港教會諮詢會議的常規，提前在該會三十二週年的紀念日，即1986年1月19至22日舉行「八十年代中期香港教會使命諮詢會議」，不單視為八十年代諮詢會議的延續和檢討，更是對九七問題的急切回應，可見諮詢會議為香港教會和香港社會、政治、經濟合一的媒介之一。通過以上的會議，我們從香港教會普世合一運動的高峰、福音派和主流派的合作和了解、與殖民政府和中國關係的改變，以及教會對公共事務的實際參與等方面，來刻畫八十年代初香港教會與社會的面貌，從而說明教會普世運動在香港發展的獨特性，以及香港在回應國際與中國之際的本土社會變化。
最後，本研究從殖民、中國人、基督徒以及香港人等四個身份，說明香港基督教在建構香港身份認同過程中的角色與意義，以論證香港基督教在香港社會為不可或缺的部份，而香港基督教歷史研究亦是香港研究中不容忽視的部份。
The thesis of my research is to articulate the crucial role of Christianity in the development of Hong Kong society through the reinterpretation of the history of Hong Kong Christianity in the ecumenical perspective.
Hong Kong church is an impetus for the sustainable development of Hong Kong society. The guiding principles of the ecumenical theology are one of the facilitators for the church to react with the political, economic and social development of Hong Kong. In my research, I will scrutinize the special ecumenical way of thinking. From that knowledge and sense of right and wrong, the church accelerated a lot of critical and significant decisions all the way through the history of Hong Kong. Prominently, it is a brand new perspective to study the role of church in Hong Kong history. There is no other work had been done on the history of Hong Kong Christianity in the ecumenical perspective. I aspire that we could gain a lot of new knowledge and ideas from this ecumenical perspective.
My research will examine the history of Hong Kong in the eighties in particular. Hong Kong went through drastic changes in the period. Politically, we faced the issue of sovereignty handover. Economically, we met the gigantic development in the property and stock market. Socially, we encountered extreme disparity between the rich and the poor. We are in the kairos (decisive moment of our time) of the history. The Hong Kong Christian Council had launched series of seminars and conferences throughout the eighties. The most influential conference is the mission consultation conference of the church in Hong Kong in the eighties. My research will examine this conference deeply and analyze the relationship between the church and the development of Hong Kong. I endeavor to give the reader a point of view of this rich and condense Hong Kong history in the eighties.
Nowadays, Hong Kong is in the very moment after the return to China. We are still searching for Hong Kong identity. We are still struggling for the better and more suitable way of living politically, economically and socially. Our history is our power. History is a mirror serving as an insight for us to measure our future. My research is intent to shine the Hong Kong history in an alternative perspective. I believe that we will lost in reflection from our heritage and empower for our future.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
湯泳詩.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 137-179).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Tang Yongshi.
摘要 --- p.I
ABSTRACT --- p.III
謝辭 --- p.V
引言 --- p.1
Chapter 一、 --- 研究主旨 --- p.2
Chapter 二、 --- 研究價值 --- p.6
Chapter 第一章 --- 香港基督教史研究述評 --- p.8
Chapter 第一節 --- 香港基督教史研究編年回顧 --- p.9
Chapter 1.1 --- 二十世紀初至中華人民共和國成立 (1900-1949) --- p.9
Chapter 1.2 --- 戰後至九七回歸 (1950-1996) --- p.10
Chapter 1.3 --- 回歸後至2003 (1997-2003) --- p.15
Chapter 第二節 --- 香港基督教史研究議題評論 --- p.20
Chapter 2.1 --- 殖民身份 --- p.20
Chapter 2.2 --- 中國人身份 --- p.21
Chapter 2.3 --- 基督徒身份 --- p.22
Chapter 2.4 --- 香港人身份 --- p.23
Chapter 第三節 --- 小結 --- p.24
Chapter 第二章 --- 從合一運動的視角詮釋基督教史 --- p.25
Chapter 第一節 --- 印度個案 --- p.25
Chapter 第二節 --- 非洲個案 --- p.27
Chapter 第三節 --- 美國個案 --- p.32
Chapter 第四節 --- 回應 --- p.37
合一運動之體現普世教會協會歷史 (1948至2006) --- p.44
Chapter 第一節 --- 合一運動沿革 --- p.44
Chapter 1.1 --- 教會分裂 --- p.45
Chapter 1.2 --- 宣教 --- p.45
Chapter 1.3 --- 信仰與教制 --- p.46
Chapter 1.4 --- 生命與工作 --- p.46
Chapter 1.5 --- 教會合一 --- p.46
Chapter 1.6 --- 合一運動在中國 --- p.47
Chapter 第二節 --- 普世教會協會歷年大會 --- p.48
Chapter 2.1 --- 亞姆斯特丹大會(AMSTERDAM 1948) --- p.49
Chapter 2.2 --- 伊雲斯頓大會(EVANSTON 1954) --- p.50
Chapter 2.3 --- 新德里大會(NEW DELHI 1961) --- p.51
Chapter 2.4 --- 烏普薩拉大會 (UPPSALA 1968) --- p.52
Chapter 2.5 --- 奈洛比大會 (NAIROBI 1975) --- p.53
Chapter 2.6 --- 溫哥華大會(VANCOUVER 1983) --- p.54
Chapter 2.7 --- 坎培拉大會(CANBERRA 1991) --- p.55
Chapter 2.8 --- 哈拉雷大會(HARARE 1998) --- p.55
Chapter 2.9 --- 波爾圖大會(PORTO ALEGRE 2006) --- p.55
Chapter 第四章 --- 合一運動在香港 香港基督教協進會歷史 (1954至2005) --- p.57
Chapter 第一節 --- 奠基階段(1954年-1977年) --- p.61
Chapter 1.1 --- 普世教會合一運動 --- p.61
Chapter 1.2 --- 香港教會合一運動 --- p.63
Chapter 1.3 --- 基督教公民運動 --- p.68
Chapter 1.4 --- 救濟賬災活動 --- p.69
Chapter 第二節 --- 興盛階段(1978年-1988年) --- p.71
Chapter 2.1 --- 監察公共政策及關注低下階層 --- p.72
Chapter 2.2 --- 重建與國內教會關係 --- p.75
Chapter 2.3 --- 香港教會使命神學反省 --- p.76
Chapter 2.4 --- 其他運動 --- p.78
Chapter 第三節 --- 摸索階段(1989年至2005年) --- p.80
Chapter 3.1 --- 普世教會合一運動 --- p.81
Chapter 3.2 --- 香港教會合一運動 --- p.83
Chapter 3.3 --- 面對九七問題 --- p.86
Chapter 3.4 --- 與國內教會關係 --- p.89
Chapter 3.5 --- 救濟慈惠工作 --- p.91
Chapter 第五章 --- 八十年代初香港教會的契機 --- p.93
以香港教會使命諮詢會議為個案 --- p.93
Chapter 第一節 --- 歷屆香港教會使命諮詢會議簡述 --- p.94
Chapter 1.1 --- 七十年代香港教會的使命 ── 路向與計劃諮商會議 --- p.94
Chapter 1.2 --- 八十年代香港教會使命諮詢會議 --- p.96
Chapter 1.3 --- 八十年代中期香港教會使命諮詢會議 --- p.96
Chapter 1.4 --- 九十年代香港教會使命諮詢會議 --- p.97
Chapter 1.5 --- 九十年代香港教會使命中期諮詢會議 --- p.98
Chapter 1.6 --- 廿一世紀香港教會使命諮詢會議 --- p.99
Chapter 第二節 --- 八十年代香港教會使命諮詢會議 --- p.101
Chapter 2.1 --- 香港教會使命研討會 --- p.101
Chapter 2.2 --- 八十年代香港教會使命諮詢會議會議詳情 --- p.103
Chapter 2.3 --- 八十年代中期香港教會使命諮詢會議 --- p.112
Chapter 第三節 --- 八十年代初的香港教會 --- p.114
Chapter 3.1 --- 香港教會普世合一運動的高峰 --- p.114
Chapter 3.2 --- 福音派和主流派的合作和了解 --- p.115
Chapter 3.3 --- 與殖民地政府和中國關係的改變 --- p.116
Chapter 3.4 --- 教會對公共事務的實際參與 --- p.117
Chapter 第四節 --- 小結 --- p.118
Chapter 第六章 --- 身份的尋索 ── 以合一運動視角詮釋香港基督教歷史的意義 --- p.119
Chapter 第一節 --- 殖民身份 --- p.121
Chapter 第二章 --- 中國人身份 --- p.123
Chapter 第三節 --- 基督徒身份 --- p.126
Chapter 第四節 --- 香港人身份 --- p.129
Chapter 第五節 --- 小結 --- p.131
總結 --- p.133
徵引書目 --- p.137

Wu, Huanyu.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 159-170).
Abstracts in English and Chinese; includes Chinese.
Illustrations --- p.vi
Chapter Chapter 1: --- Introduction --- p.1
Chapter 1. --- Research Question --- p.4
Chapter 2. --- Literature Review --- p.5
Chapter 2.1 --- "Theoretical Background: Tradition, Modernity, and Social Change" --- p.5
Chapter 2.2. --- Research Perspective: Food studies --- p.11
Chapter 2.3. --- Utsat Studies --- p.15
Chapter 3. --- Methodology --- p.17
Chapter 4. --- Chapter Organization --- p.21
Chapter Chapter 2: --- An Islamic History of Utsat --- p.22
Chapter 1. --- Arabian-Persian Merchants --- p.22
Chapter 2. --- Champa Immigrants --- p.27
Chapter 3. --- Mainland Muslims --- p.32
Chapter 3.1 --- The Pu (蒲）Lineage --- p.33
Chapter 3.2 --- The Hai （海） Lineage --- p.37
Chapter 3.3 --- The Book of Utsat Genealogies (《通屯宗谱全书》) --- p.39
Chapter 3.4 --- Some Observations --- p.42
Chapter 4. --- Being Hui --- p.47
Chapter 5. --- Summary and Analysis --- p.54
Chapter Chapter 3: --- The Contemporary Utsat Community --- p.57
Chapter 1. --- Location and Demography --- p.57
Chapter 2. --- The Local Religious Practice --- p.58
Chapter 2.1 --- The Mosques --- p.58
Chapter 2.2 --- Core Duties and Beliefs --- p.61
Chapter 3. --- Education --- p.65
Chapter 3.1 --- Religious Education --- p.65
Chapter 3.2 --- Secular Education --- p.66
Chapter 4. --- Kinship and Communal Interaction --- p.70
Chapter 5. --- Tourism and the Local Economy --- p.74
Chapter 6. --- Summary --- p.76
Chapter Chapter 4: --- Qingzhen and Islamic Food Laws --- p.78
Chapter 1. --- The Meaning of Qingzhen --- p.78
Chapter 2. --- Qingzhen and Islamic Foodways --- p.81
Chapter 3. --- The Utsat Understanding of qingzhen --- p.86
Chapter 3.1 --- Our Hui Food --- p.87
Chapter 3.2 --- Ethnic Food --- p.100
Chapter 4. --- Summary --- p.104
Chapter Chapter 5: --- Tourism and Law-breaking Behaviors --- p.105
Chapter 1. --- The Development of Sanya Tourism --- p.105
Chapter 1.1 --- A General Background --- p.105
Chapter 1.2 --- Making a Fortune: A Success Story of an Utsat woman --- p.109
Chapter 1.3 --- "Islam, Gender, and Social Change" --- p.113
Chapter 2. --- The Changing Utsat Foodways --- p.115
Chapter 2.1 --- Lawful Ways of Changing --- p.115
Chapter 2.2 --- Law-breaking Behaviors --- p.125
Chapter 3. --- Summary & Discussion --- p.149
Chapter Chapter 6: --- Conclusion --- p.152
Chapter 1. --- The Nature of Utsat Social Change --- p.152
Chapter 2. --- Reflections on the Study of Social Change --- p.156
Bibliography --- p.159
Appendix I --- p.171

Despite of the historical significance of Six Dynasties (220--589)---a turbulent time between Han and Tang Dynasty---research on jades of the period remains a neglected overlooked topic. Short of systematic studies, our understanding of the functional change of jades from religious rituals to daily life and decoration is greatly lacking. The current thesis studies jades excavated from tombs and collected in museums, by identifying their dates, characteristics, and styles through comparison and stylistic analysis, and discusses the use of jades through three centuries of change.
The thesis begins with an introduction of important jade finds from 1949 to 2009, followed by three chapters (chapter 2--4) illustrating the jade culture of the Six Dynasties. Chapter 2 is a case study of a jade pendant set. This examination provides important implications on the stylistic origin and changes of jades in the Six Dynasties. Chapter 3 explores the cause of functional differences in jades produced and used by Chinese and non-Chinese people and their influences on Tang Dynasty jades. Chapter 4 discusses ingestion of jade as a religious quest for immortality under the impact of Daoism. The final chapter concludes the thesis with an investigation into the scarcity of jades from this period to define the significance of Six Dynasties jades in the broader history of Chinese jades.
褚馨.
Adviser: Jenny F. So.
Source: Dissertation Abstracts International, Volume: 72-04, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 192-206).
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.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Chu Xin.

余恩明.
"2006年5月".
論文(神道學碩士)--香港中文大學, 2006.
參考文獻(leaves 69-73).
"2006 nian 5 yue".
Abstract also in English.
Yu Enming.
Lun wen (Shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (leaves 69-73).
論文撮要 --- p.i
目錄 --- p.ii
Chapter 1. --- 簡介及論文目的 --- p.1
Chapter 1.1 --- 引言 --- p.1
Chapter 1.2 --- 「合一」簡介 --- p.2
Chapter 1.3 --- 論文目的 --- p.3
Chapter 1.4 --- 資料來源及搜集方法 --- p.3
Chapter 1.5 --- 論文分章 --- p.3
Chapter 2. --- 五個發展階段 --- p.5
Chapter 2.1 --- 籌備期（一九七一至七三年） --- p.5
Chapter 2.2 --- 開展期（一九七四至七六年） --- p.8
Chapter 2.3 --- 發展期（一九七七至七九年） --- p.11
Chapter 2.4 --- 變革期（一九八零至八八年） --- p.13
Chapter 2.5 --- 衝突期（一九八九至九七年） --- p.19
Chapter 2.5.1 --- 黎明事件 --- p.20
Chapter 2.5.2 --- 服務與發展的重整 --- p.22
Chapter 2.5.3 --- 與社署的抗衡 --- p.24
Chapter 2.5.4 --- 社會行動的爭議 --- p.25
Chapter 2.5.5 --- 與執委的衝突 --- p.30
Chapter 2.5.5.1 --- 《天台的月光》的出版 --- p.32
Chapter 2.5.5.2 --- 聘請員工程序的爭議 --- p.33
Chapter 2.5.5.3 --- 「三條守則」的製訂 --- p.34
Chapter 3. --- 轉變、挑戰與危機 --- p.38
Chapter 3.1 --- 架構的問題 --- p.38
Chapter 3.2 --- 總幹事的角色 --- p.40
Chapter 3.3 --- 執委會的結構 --- p.42
Chapter 3.4 --- 員工的轉換 --- p.44
Chapter 3.5 --- 機構路線的轉變 --- p.49
小結 --- p.53
Chapter 4. --- 總結 --- p.54
附表一：職員人數記錄表 --- p.59
附表二：職員人數記錄詳細表 --- p.60
附表三：收入/支出比較表 --- p.63
附表四：被訪者名單及資料 --- p.64
附表五：歷任執行委員會主席名單 --- p.67
附表六：歷任總幹事名單 --- p.68
參考書目 --- p.69

Tsen Wai Sing.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2005.
Includes bibliographical references (leaves 307-317).
Abstracts in English and Chinese.
Abstract --- p.i
Acknowledgements --- p.v
Content --- p.vii
Chapter Chapter 1: --- Introduction --- p.1
Chapter Section I: --- Theoretical models and Research Issues of Drug Addiction
Chapter Chapter 2: --- Theoretical models of Drug Addiction --- p.10
Chapter 2.1 --- The concepts of ´بDrug Addiction' --- p.11
Chapter 2.2 --- Drug Addiction Models --- p.13
Chapter 2.2.1 --- Moral Model --- p.13
Chapter 2.2.2 --- Disease Model --- p.14
Chapter 2.2.3 --- Psychoanalytic Approach --- p.15
Chapter 2.2.4 --- Social Learning Model --- p.16
Chapter 2.2.5 --- Socio-cultural Model --- p.17
Chapter 2.2.6 --- Cognitive Model --- p.18
Chapter 2.2.7 --- Identity Model --- p.19
Chapter 2.3 --- "Symbolic Interactionism on ´بDeviant Identity´ة: Self, Identity and Transformation" --- p.20
Chapter 2.3.1 --- Five Central roles of Symbolic Interactionism --- p.21
Chapter 2.3.2 --- The Nature of Self --- p.24
Chapter 2.3.3 --- "Self-Communication, Self-perception, Self-Control and Identity" --- p.25
Chapter 2.3.4 --- Symbolic Interactionism in the study of 'Drug Addiction' --- p.28
Chapter Chapter 3: --- The Research Issues on 'Drug Addiction' --- p.32
Chapter 3.1 --- The ´بMyth´ة of Addiction --- p.32
Chapter 3.2 --- ´بAddiction´ة as a Social and Contextual ´بLabel，？ --- p.35
Chapter 3.3 --- The Paradox of ´بScientific，evidence on drug addiction --- p.36
Chapter 3.3.1 --- ´بAddictive Substance' vs. 'Non-Addictive Substance' --- p.37
Chapter 3.3.2 --- Craving and Withdrawal: 'Have to' vs. ´بWant to' --- p.38
Chapter 3.4 --- The Very Nature of Drug Problem --- p.40
Chapter 3.5 --- A Theoretical basis for the Research Concern on Religious Discourses in formulating Addicts ´ة Identity --- p.41
Chapter Section II: --- General Figure of Local Youth Drug Abuse and Drug Rehabilitation
Chapter Chapter 4: --- Present Situation of Youth Drug Addiction in Hong Kong --- p.46
Chapter 4.1 --- General Historical Background of Drug Addiction in Hong Kong --- p.47
Chapter 4.2 --- Recent Trend of Drug Addiction in Hong Kong --- p.49
Chapter 4.3 --- Recent Youth Drug Addiction Profile - the Rise of Psychotropic Substances --- p.51
Chapter 4.4 --- Youth Attitudes on Drug Addiction --- p.53
Chapter 4.5 --- Rave Culture' and Psychotropic Drugs Addiction --- p.55
Chapter 4.6 --- Cross Border Drug Addiction in Youth Community --- p.57
Chapter Chapter 5: --- Drug Treatment and Rehabilitation - Principles and Practices --- p.61
Chapter 5.1 --- Treatment Goals in Rehabilitation --- p.61
Chapter 5.2 --- The Ultimate Goal of Treatment: Recovery --- p.62
Chapter 5.3 --- Major Treatment Modes --- p.64
Chapter 5.3.1 --- Detoxification --- p.64
Chapter 5.3.2 --- Outpatient Drug-free Treatment --- p.64
Chapter 5.3.3 --- Self-help Groups --- p.65
Chapter 5.3.4 --- Methadone Maintenance --- p.65
Chapter 5.3.5 --- Residential Treatment --- p.66
Chapter 5.4 --- Treatments and Rehabilitation in Hong Kong --- p.68
Chapter 5.4.1 --- Methadone Treatment Program in Hong Kong --- p.68
Chapter 5.4.2 --- Compulsory Drug Treatment Scheme --- p.69
Chapter 5.4.3 --- Voluntary Residential Treatment and Rehabilitation Programs --- p.70
Chapter 5.4.4 --- Substance Abuse Clinics --- p.73
Chapter 5.5 --- Religion-based Drug Treatment and Rehabilitation --- p.73
Chapter Section III: --- Lifestyle Changes in the Research Field
Chapter Chapter 6: --- Research Field and Methodology --- p.76
Chapter 6.1 --- Why study Christianity drug rehabilitation? --- p.76
Chapter 6.2 --- Why choosing the Christian New Being Fellowship (CNBF)? --- p.78
Chapter 6.3 --- Getting into the field --- p.79
Chapter 6.4 --- Basic Information about Christian New Being Fellowship --- p.81
Chapter 6.4.1 --- Historical Background of the CNBF --- p.82
Chapter 6.4.2 --- Treatment Stages in the CNBF --- p.83
Chapter 6.4.3 --- Training Programs in the CNBF --- p.86
Chapter 6.4.4 --- Recently development of anti-drug campaign in the CNBF --- p.87
Chapter 6.5 --- Methodology --- p.88
Chapter 6.5.1 --- Participant Observation --- p.91
Chapter 6.5.2 --- In-depth Interviews: the CNBF trainees --- p.95
Chapter 6.5.3 --- "In-depth Interviews: Ex-addicts helper, preacher and social workers" --- p.96
Chapter Chapter 7 --- Getting Started --- p.99
Chapter 7.1 --- ´بBartering，-the Start --- p.99
Chapter 7.2 --- Detoxification period - Involuntary Stay in Rehabilitation Camp --- p.102
Chapter 7.3 --- ´بScheduled life´ة in the CNBF --- p.104
Chapter 7.4 --- Life with Limited Resources --- p.108
Chapter Chapter 8: --- A Dull Life --- p.112
Chapter 8.1 --- ´بStandardization´ة of living --- p.113
Chapter 8.2 --- Detachment from Outside World --- p.114
Chapter 8.3 --- Jail is better than here！´ة --- p.116
Chapter 8.4 --- ´بNo more pretty girls!' --- p.118
Chapter 8.5 --- ´بBeware of what you speak！´ة --- p.121
Chapter 8.6 --- Religious Practices - the core hardness? --- p.122
Chapter 8.7 --- Responsibilities in Everyday life --- p.125
Chapter 8.8 --- ´بWe can tackle...´ة --- p.127
Chapter Section IV: --- Discursive Strategy in the Rehabilitation Camp
Chapter Chapter 9 --- Ways to Tackle --- p.129
Chapter 9.1 --- ´بYou are not in-group！， --- p.129
Chapter 9.2 --- To be a member of the ´بin-group， --- p.135
Chapter 9.3 --- Ways to Tackle --- p.138
Chapter 9.3.1 --- The main principle: Identify ´بWho can help?， --- p.139
Chapter 9.3.2 --- A Preliminary Try: How to get the body care products I want? --- p.140
Chapter 9.3.3 --- "´بYou can get cigarettes, soft drinks and cup noodles here!'" --- p.141
Chapter 9.3.4 --- The technique of smoking in the CNBF --- p.142
Chapter 9.3.5 --- Singing pop songs - A ´بsoft´ة way of tackle and opposition --- p.143
Chapter 9.3.6 --- To get contact with outside world --- p.144
Chapter 9.3.7 --- Tackle with the boring assembly and biblical studies --- p.144
Chapter 9.3.8 --- Last way to tackle: Run Away! --- p.145
Chapter 9.4 --- Ways to Tackle: An 'Underground Community' threatens the Fellowship Health --- p.146
Chapter Chapter 10 --- In Response to Jesus --- p.149
Chapter 10.1 --- The 'Underground Community' --- p.150
Chapter 10.2 --- Study of Discourses in rehabilitation camp --- p.152
Chapter 10.3 --- Theoretical Perspective in Discourse Analysis in Drug Rehabilitation Camp --- p.154
Chapter 10.4 --- John Booth Davies (1997): Drugspeak --- p.156
Chapter 10.5 --- Typology of Discourses in rehabilitation camp --- p.159
Chapter 10.5.1 --- Let it go' discourse --- p.161
Chapter 10.5.2 --- Destiny' discourse --- p.162
Chapter 10.5.3 --- ´بFlexibility´ة discourse --- p.163
Chapter 10.5.4 --- ´بGet through' discourse --- p.164
Chapter 10.6 --- A Shrinking Private Space --- p.166
Chapter 10.7 --- Possible explanation of the 'Ways to Tackle' --- p.167
Chapter Section V: --- The Multiple Meanings of Drug Addiction
Chapter Chapter 11 --- Heroin，vs. “Non-heroin，Drug Experience --- p.173
Chapter 11.1 --- Brief Review about the ten trainee informants --- p.176
Chapter 11.2 --- Descriptions of 'Heroin' and 'Non-heroin' drug experience --- p.178
Chapter 11.3 --- Descriptions on 'pleasant' effect of drugs --- p.180
Chapter 11.4 --- The presence / absence of 'Withdrawal' symptoms --- p.181
Chapter 11.5 --- The descriptions of 'Addiction' --- p.185
Chapter 11.6 --- Non-volitional vs. Volitional nature of drug use --- p.187
Chapter 11.7 --- ´بPhysiological Addiction'(身癮）vs. ´بPsychological Addiction' (心癮） --- p.190
Chapter 11.8 --- Functional use vs. Non-functional use of drugs --- p.193
Chapter 11.9 --- Positive vs. Negative attitude towards past drug experience --- p.196
Chapter 11.10 --- Challenges to the Christianity Discourse --- p.199
Chapter Chapter 12 --- The Meanings of 'Drug Addiction' --- p.202
Chapter 12.1 --- The meanings of ´بDrug， --- p.203
Chapter 12.1.1 --- ´بDrug´ة as the means of 'normal habitual use' --- p.204
Chapter 12.1.2 --- Drug' is not necessarily 'harmful' --- p.206
Chapter 12.1.3 --- ´بDrug，is only 'Devil' when it refers to ´بHeroin´ة --- p.208
Chapter 12.2 --- The meanings of ´بAddiction´ة --- p.211
Chapter 12.2.1 --- The definitions of 'Psychological Addiction' --- p.212
Chapter 12.2.2 --- ´بAddiction，means 'Physical Dependence' and 'Withdrawal' --- p.216
Chapter 12.2.3 --- ´بHeroin addiction´ة is the real ´بAddiction´ة --- p.217
Chapter 12.2.4 --- "´بHeroin Addiction´ة is 'Sinful', but 'Psychological Addiction' is not" --- p.219
Chapter 12.3 --- The preferred meaning of ´بDrug Addiction' --- p.221
Chapter Chapter 13 --- The Practices of 'Love' and “Heal， --- p.223
Chapter 13.1 --- Presenting the 'Love，and ´بHeal´ة --- p.225
Chapter 13.1.1 --- Christianity as ´بa whole lifestyle change' --- p.226
Chapter 13.1.2 --- Building up a ´بRole Model' --- p.228
Chapter 13.1.3 --- Health and Legal Appeal --- p.230
Chapter 13.1.4 --- ´بPrayer´ة as the most explicit demonstration --- p.232
Chapter 13.1.5 --- ´بHuman Sin' and ´بHeal´ة as the core concept of Christianity --- p.233
Chapter 13.2 --- Oppositional attitudes towards the Christianity --- p.237
Chapter 13.2.1 --- Christianity as the set of ´بRules and Regulations' --- p.237
Chapter 13.2.2 --- Christianity as ´بtoo mystic' --- p.239
Chapter 13.2.3 --- Christianity as a ´بFunctional tool' for 'survival' --- p.240
Chapter 13.2.4 --- Opposition to Health Appeal --- p.241
Chapter 13.2.5 --- Oppositions to the Discourse of ´بSin' --- p.242
Chapter 13.3 --- Christianity Discourse and ´بOut-dated Heroin Discourse' --- p.244
Chapter 13.4 --- Christianity still functions --- p.249
Chapter Chapter 14 --- Summary and Conclusion -Volitional Nature of Drug Use in New Generation --- p.253
Chapter 14.1 --- Summary --- p.253
Chapter 14.2 --- Symbolic Interactionsim and the Social Self --- p.263
Chapter 14.3 --- Major Findings on 'Drug Addiction' --- p.266
Chapter 14.4 --- Answers to Research Questions --- p.268
Chapter 14.5 --- Limitations --- p.271
Chapter 14.6 --- Implications --- p.273
Appendix I - Socio-demographic profile of trainee informants and interview report --- p.278
Appendix II 一 Socio-demographic profiles of the CNBF guides informants and interview report --- p.291
Appendix III - A Selected Glossary of the CNBF trainees --- p.299
Appendix VI - Interview schedule for the trainees informants --- p.301
Appendix V - Interview schedule for the CNBF guides --- p.303
Bibliography --- p.307

楊莉.
論文(博士)--香港中文大學, 2000.
參考文獻 (p. 138-142)
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
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.
Yang Li.
Lun wen (bo shi)--Xianggang Zhong wen da xue, 2000.
Can kao wen xian (p. 138-142)
Zhong Ying wen zhai yao.

Chan Ka Lai.
Thesis (M.Div.)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (leaves 134-138).
Abstract also in Chinese; appendix A in Chinese.
Chapter I. --- INTRODUCTION --- p.1
Chapter A. --- Background for the study --- p.4
Chapter B. --- Reasons for having this study --- p.4
Chapter C. --- Aims of this study --- p.4
Chapter II. --- STUDY ON CHURCH AND SOCIAL MINISTRY --- p.6
Chapter A. --- Our understanding of the church --- p.6
Chapter B. --- Church in mission --- p.9
Chapter C. --- Social responsibility of the church --- p.10
Chapter D. --- Definition of social ministry --- p.12
Chapter E. --- Tasks of the church --- p.14
Chapter F. --- Theoretical framework derived from Hessel & Morisy --- p.17
Chapter III. --- STUDY DESIGN --- p.20
Chapter A. --- Hypotheses and research questions --- p.22
Chapter B. --- Data collection --- p.23
Chapter 1. --- Methodology --- p.23
Chapter 2. --- Study population and the survey --- p.26
Chapter IV. --- STUDY FINDINGS AND DISCUSSION --- p.29
Chapter A. --- Reasons for having these five churches selected --- p.30
Chapter B. --- Social ministry as found in these local churches --- p.32
Chapter 1. --- Kwun Tong Methodist Church --- p.33
Chapter 2. --- "Chinese Methodist Church, Wan Chai, Hong Kong" --- p.35
Chapter 3. --- Asbury Methodist Church --- p.38
Chapter 4. --- Sha Tin Methodist Church --- p.41
Chapter 5. --- Jubilant Grace Methodist Church --- p.44
Chapter C. --- Comparison of the theoretical framework of social ministry and its practice in the five selected churches --- p.46
Chapter 1. --- Kwun Tong Methodist Church --- p.46
Chapter 2. --- "Chinese Methodist Church, Wan Chai, Hong Kong" --- p.49
Chapter 3. --- Asbury Methodist Church --- p.53
Chapter 4. --- Sha Tin Methodist Church --- p.55
Chapter 5. --- Jubilant Grace Methodist Church --- p.59
Chapter D. --- Discussion on social ministry as administered in Methodist Churches in Hong Kong --- p.60
Chapter 1. --- New understanding of social ministry after the study --- p.60
Chapter 2. --- Each church is unique --- p.63
Chapter V. --- CONCLUSION --- p.68
Chapter A. --- Factors applicable to all of the churches --- p.68
Chapter B. --- Factors applicable to some of the churches --- p.70
Chapter C. --- Concluding remarks --- p.71
Appendices
Appendix A: Verbatim record of the interviews --- p.73
"Appendix B: Integration of church, school & service centre as exemplified by the 24 local Methodist churches" --- p.133
Bibliography --- p.134

After China adopted the reform and open door policy in early 1980s, thanks to their knowledge on Buddhism, their familiarity of religious rituals, and their experience in temple management, vegetarian women have doubled their efforts not only to transmit their traditions their next generation but also to establish the authentic Buddhist image of temples in Southern Fujian. (Abstract shortened by UMI.)
The research is carried out according to the discussions on (1) the gender and power relations within the religious institutions that were re-presented and re-produced by renaming vegetarian women as Brahma-carya upasika, and (2) the influences of being identified as Brahma-carya upasika on the life and religious practice of these vegetarian women. From a bifocal perspective, the study demonstrates that women are victim as well as agent within a religious organization in a patriarchal society. It has been discovered that vegetarian women in Southern Fujian have been suppressed yet they have also made use of the opportunities of changing their identity since the late Qing Dynasty. Study results also show that [vegetarian] women in Southern Fujian have adopted obedient attitudes instead of revolutionary means to establish their space and women culture. This could be considered as their expedient means and power yet indicates their powerlessness under the patriarchal society and religion. In other words, they have employed the least powerful approach to conducting their religious life and maximizing their power for self-development.
This thesis, based on historical, textual and field studies, explores a special religious group of vegetarian women (Caigu in Chinese) in Southern Fujian. The research is focused on examining their identify transformation as a religious group to a Buddhist organization along the process of societal change from the end of the Qing up to present time. The key issues discussed in this thesis are as following: (1) the process of institutionalization of the vegetarian women into mainstream Buddhist, (2) the elements that have exercised influences on the religious identity of vegetarian women, (3) temple managements, daily activities and religious rituals, and (4) the relationship between vegetarian women and the mainstream Buddhism in contemporary China.
劉一蓉.
呈交日期: 2005年8月.
論文(哲學博士)--香港中文大學, 2005.
參考文獻(p. i-xvi (4th group)).
Cheng jiao ri qi: 2005 nian 8 yue.
Adviser: Wai Lun Tam.
Source: Dissertation Abstracts International, Volume: 67-07, Section: A, page: 2616.
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, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (p. i-xvi (4th group)).
Liu Yirong.

1Lothar von Falkenhausen, Chinese Society in the Age of Confucius (1000-250 BC): The Archaeological Evidence (Los Angeles: Cotsen Institute of Archaeology, University of California, 2006).
Furthermore, differentiation of jades used among different social classes is also considered throughout these discussions. Finally, this research concludes with the discussion of the discourse of the existence of regional differences of jade from the Eastern Zhou period; the outcome of the "Restructuring" and the characteristics of jade excavated from the Tomb of Marquis Yi of Zeng. This research is the only in-depth study of the Marquis Yi's jades known to date and should fill a major gap thirty years after their excavation.
Lothar von Falkenhausen proposed that a political movement occurred around 600 B.C., which resembled the Late Western Zhou Ritual Reform (circa 850 B.C.). He entitled this movement "the Middle Springs and Autumns Ritual Restructuring." 1 This "Restructuring" was advocated by a group of rulers of local polities who wished to strengthen their newly established kingdoms and reinstate social order through the restoration of religious and ritual ceremonies of the Western Zhou period. The "Restructuring" was characterized by a shift of social hierarchy and a change in religious content which had significant impact on people's lives in Eastern Zhou society. The main intention of this research is to find out the characteristics of jades from the Eastern Zhou Period and their relationship with the "Restructuring".
The focus and starting point of this study is a group of jades excavated from the tomb of the Marquis Yi of Zeng (died 430 BC). This undisturbed tomb yielded nearly three hundreds pieces of jade; they were well preserved and were highly representative for their remarkable quality and workmanship.
The third section will look at the issues surrounding the use and understanding of archaic jades during this period. The "Restructuring" advocated the restoration of religious cult and ritual of Late Western Zhou period, which lead to the employment of archaic jade and motifs borrowed from bronzes as potent political symbol and legitimacy. The fourth section discusses the ways in which the emergence of new religious ideologies affected the manufacturing of jades for burial. The belief of the afterworld and the existence of soul affected the production of burial jades in terms of functions, form and style. These burial jades show that the religious transformation of the Qin and Han Dynasty was, in fact, originated during the Warring States Period.
This investigation proceeds from four major perspectives. The first section studies how the set of sumptuary rules in the ceremonial system established after the "Western Zhou Ritual Reform" have been restored by the ruling class after the "Restructuring". This research has revealed that a new ceremonial system has been established after the "Restructuring" to justify users' political and social status. The second section examines the changing roles of jade in everyday contexts after the "Restructuring", from the perspectives of its value, function, and significance in society. The research has shown that although the feudal system has collapsed gradually with rapid social mobilization, jades were mostly confined to the upper class during the entire Eastern Zhou period. Their marvelous craftsmanship and enormous size were used to display users' political power, extraordinary taste and wealth.
邱嘉汶.
Adviser: Jenny F. So.
Source: Dissertation Abstracts International, Volume: 72-01, Section: A, page: .
Thesis (doctoral)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 255-315).
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.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Qiu Jiawen.

Ng Chin Pang.
Thesis (M.Div.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leaves 85-91).
Abstracts in English and Chinese.
Acknowledgments --- p.i
Abstract --- p.iii
Chapter Chapter1 --- Introduction --- p.1
Chapter Chapter2 --- Theories on Sex and the Emergence of Sexual Identity --- p.4
Chapter 2.1 --- "Origins and Development on the Concept of Sex in the ""Western"" World"
Chapter 2.1.1 --- Augustine's Notion on Sexual Desire
Chapter 2.1.2 --- Protestant Theology of Sex
Chapter 2.1.3 --- "Emergence of ""Western"" Sexual Identity"
Chapter 2.2 --- The Concept of Sexual Desire in China
Chapter 2.2.1 --- The Discourse of Sexual Desire in Late Imperial China
Chapter 2.2.2 --- Transformation of Sexual Identity in Modern China: Male Homosexuality as the Verdict
Chapter Chapter3 --- Queer Theory- a Post-colonial Perspective --- p.38
Chapter 3.1 --- Postcolonial Theory as a source of Theology Discourse
Chapter 3.1.1 --- From Colonialism to Post-colonialism
Chapter 3.1.2 --- Building a Hybridized Sexual Ethics
Chapter 3.2 --- Queer Theory as a Source of Theology Discourse
Chapter 3.2.1 --- Queer Theory and Queer Politics
Chapter 3.2.2 --- Queering the Socially Constructed Sexual Identities
Chapter Chapter4 --- A Post-colonial Sexual Theology --- p.59
Chapter 4.1 --- The Modes of Discourse
Chapter 4.1.1 --- Transgressive Metaphors
Chapter 4.1.2 --- Hybrid Sexual Theologies
Chapter 4.2 --- A New Framework about Sexual Desire
Chapter 4.2.1 --- Building our Relations in Erotic Desire
Chapter 4.2.2 --- Beyond Sexuality and Spirituality Dichotomy
Chapter 4.3 --- Conclusion: Building an Inclusive Community
Bibliography --- p.85

中国基督徒的身份问题一直是中国基督宗教研究领域的热点问题。做一个基督徒与做一个中国人，两种身份如何统一？怎样协调中国文化与基督教之间的张力？这是每一个中国基督徒都会面对的难题。
中国现代著名作家林语堂（1895-1976）以跨文化双语写作蜚声海内外，他以英文写就的《吾国吾民》、《生活的艺术》等著作畅销全世界，使其成为20 世纪享有最高国际知名度的中国现代作家。鲜为人知的是，林语堂是一个有着特殊信仰经历的基督徒。他生于闽南一个基督教家庭，父亲是长老会牧师。他从小接受基督教教育，曾就读于著名教会学校上海圣约翰大学，青年时期却宣布离基督教，自称为“异教徒，到晚年又宣布重回基督教怀抱。这既是一条追寻上帝的信仰之旅，也见证了林语堂作为一个中国基督徒对自我身份的努力寻索。
本文将林语堂的一生划分为六个时期，通过分析他在不同时期与基督教的关系来研究他如何面对与解决中国基督徒的身份认同问题。方法论上本文借鉴了心理学家埃里克森的身份认同理论以及当代文化研究关于文化身份的学说。研究资料除了林语堂大量的中英文作品，还包括他的信件、手稿、相关档案等第一手资料。
本研究发现，林语堂之离基督教是出于身份危机，在做中国人与做基督徒之间产生矛盾的情况下他选择做中国人。尽管长达三十多年以“异教徒自居，并不意味着他放弃信仰。对他笔下的“异教徒一词需审慎辨析。尽管对基督教有公开批判，林语堂并不是反基督教作家。自童年时期形成的基督教价值观一直影响着他，他从来没有停止过信仰上帝，只是出于各种原因与基督教保持距离，直到他找到适合自己的信仰方式，融合基督教与中国文化，形成具有中国人文主义色彩的基督教思想，建立起既是中国人又是基督徒的身份认同。
The identity problem of Chinese Christians has always been a hot issue in the studies of Chinese Christianity. Chinese Christians are generally caught at the horn of a dilemma as how to unify their Chinese identity and Christian identity, and how to handle the tensions between Chinese culture and Christianity.
Lin Yutang (1895-1976), one of the most influential modern Chinese writers, was renowned for his extensive writings in both Chinese and English. His best-sellers in English, including My Country and My People and The Importance of Living, earned him highest international fame among modern Chinese writers. A less-known but momentous facet of him is his special encounter with Christianity. Lin Yutang was born into a Christian family in a poor mountain village in Southern China, his father being a Presbyterian minister in a local church. He received secondary education at Talmage College, and tertiary education at St.John’s University, both of which were missionary schools. However, Lin renounced Christianity in his twenties and claimed to be a pagan for over thirty years until declaring his return to Christianity in his sixties. Lin’s journey of faith witnessed his lifelong search for the identity as a Chinese Christian, which was constantly undergoing transformation and construction.
In addition to the general introduction and conclusion, this thesis consists of six main chapters, each of which elaborates Lin’s relationship to Christianity during the different stages of his life, focusing on the ways in which he encountered and solved the identity problem of being a Chinese Christian. This thesis adopts E.H. Erikson’s theory on identity as an overall framework, while also referring to theories on cultural identity proposed by some scholars of cultural studies like Stuart Hall. This research makes extensive use of primary materials including Lin’s letters, manuscripts, and other relevant archives apart from his published works.
According to the findings of this research, Lin renounced Christianity in the midst of his identity crisis when he was compelled to choose between being a Chinese and being a Christian. He had described himself a “pagan for more than thirty years, but it doesn’t mean that he forsook his Christian faith. Lin’s particular use of “pagan necessitates careful interpretation and scrutiny. Lin should not be regarded as an anti-Christian writer in spite of his open criticisms of Christianity. It can be seen that Christianity had always been a major contributing factor in shaping Lin’s values and morality since his childhood. In fact, Lin Yutang had never ceased in his faith in God, even though he deliberately kept some distance from Christianity until he found his own way of worshipping God. When he returned to Christianity, he personally merged Christianity and Chinese culture, and established his Christian thoughts characterized with Chinese humanism, and hence reconstructed his identity as a unique Chinese Christian.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
楊柳.
"2013年7月".
"2013 nian 7 yue".
Thesis (Ph.D.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 175-191).
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.
Yang Liu.
中文摘要 --- p.I
Abstract --- p.III
致谢 --- p.IV
Chapter 绪论 --- p.1
Chapter 一、 --- 选题意义 --- p.1
Chapter 二、 --- 研究现状 --- p.3
Chapter 三、 --- 研究资料、研究方法与论文框架 --- p.7
Chapter 第一章、 --- 基督教的保护壳（1895-1911） --- p.18
Chapter 一、 --- 永远的典范：牧师父亲 --- p.19
Chapter 二、 --- 宗教体验：山地的孩子 --- p.23
Chapter 三、 --- 另一种福音：与西方文明的初次接触 --- p.28
Chapter 四、 --- 正统与孤立：寻源中学的宗教教育 --- p.30
Chapter 五、 --- 小结 --- p.33
Chapter 第二章、 --- 身份的焦虑：基督教保护壳的延续（1911-1916） --- p.35
Chapter 一、 --- 西化中的民族身份：半个洋人VS中国人 --- p.37
Chapter 二、 --- 宗教身份的动摇：基督教教义VS现代性 --- p.39
Chapter 三、 --- 《约翰声》上的三篇英文短篇小说 --- p.42
Chapter 四、 --- 小结 --- p.50
Chapter 第三章、 --- 身份的危机：从基督徒到“异教徒（1916-1919） --- p.52
Chapter 一、 --- 边缘者的叩问：在中国做一个基督徒有什么意义？ --- p.53
Chapter 二、 --- 逆流而上：新文化运动的“非典型影响 --- p.58
Chapter 三、 --- 政治与文化的双重民族主义 --- p.62
Chapter 四、 --- 现代性的挑战 --- p.66
Chapter 五、 --- 最后的一击：从神本到人本 --- p.67
Chapter 六、 --- 小结 --- p.69
Chapter 第四章、 --- 身份的暧昧：徘徊在“自我与“他者之间（1919-1935） --- p.70
Chapter 一、 --- 心系文学革命：白话文运动的海外支持者 --- p.71
Chapter 二、 --- 取法西洋、整理国故：短暂的语言学家生涯 --- p.76
Chapter 三、 --- 自我东方主义：“根本败类的民族VS“爽爽快快讲欧化 --- p.82
Chapter 四、 --- 在基督教青年会工作：为欧战华工服务 --- p.87
Chapter 五、 --- 论基督教与文化侵略 --- p.90
Chapter 六、 --- 声援赛珍珠：批判基督教在华传教事业 --- p.92
Chapter 七、 --- 小结 --- p.98
Chapter 第五章、 --- 离散（Diaspora）：身处中、西话语的边缘（1936-1957） --- p.99
Chapter 一、 --- 前奏：30年代“大转向--谁是西崽？ --- p.101
Chapter 二、 --- 被别人表述：“西洋传教士的眼睛 --- p.107
Chapter 三、 --- 戴着脚镣的自我表述：补足式的叙事策略与被他者化 --- p.112
Chapter 四、 --- 边缘者的宣告：我是异教徒 --- p.120
Chapter 五、 --- 小结 --- p.124
Chapter 第六章、 --- 回家：文化融合与身份重建（1957-1976） --- p.126
Chapter 一、 --- 返台背后的政治认同与文化认同 --- p.127
Chapter 二、 --- 反共与返教：现代社会宗教信仰之必要性 --- p.131
Chapter 三、 --- 文化的差异与融合：“趋向于全人类的共同遗产 --- p.133
Chapter 四、 --- 道不远人：林语堂的“近情基督教思想 --- p.138
Chapter 五、 --- 以耶释道：一个中国基督徒对《道德经》的解读 --- p.149
Chapter 六、 --- 叠合的身份认同（adhesive identities）与包容的宗教观 --- p.153
Chapter 七、 --- 小结 --- p.155
结论与反思 --- p.157
Chapter 一、 --- 对林语堂与基督教关系的新诠释 --- p.157
Chapter 二、 --- 引发的争议 --- p.160
Chapter 三、 --- 历史意义 --- p.165
参考书目 --- p.168

張振濤.
論文(哲學博士)--香港中文大學, 2001.
參考文獻 (p. 286-295)
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
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.
Zhang Zhentao.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2001.
Can kao wen xian (p. 286-295)
Zhong Ying wen zhai yao.

The concept of love abounds in the Bible but it is questionable whether the same un-derstanding that the antique audiences of the biblical documents could have had of this concept is prevalent in our time. The reason for such doubt lies, simply, in the noticeable absence of regard for each other among (even devout) people. The study was directed towards an investigation of theological and popular views on biblical love as well as a brief overview of lexicographical works by known scholars as regards the noun  and the verb . It was found that, despite the vol-ume of entries, not much in the way of clarification of the meaning of  and re-lated words is available. There is, indeed, a dire lack of contemporary social-scien-tific related data as regards this important concept and related matters. The world of the New Testament differs widely from the one we live in and a brief overview was given from social-scientific sources on the historical-cultural aspects of the first century Mediterranean world. This was done from the perspective of making use of such data in the exegesis of three shorts text-segments selected from the Gospel of John. The text-segments John 3: 16; 13: 34-45 and 21: 15-17 are well-known for the bear-ing they have on the noun  and the verb  in the Fourth Gospel as well as the popular meaning/s that is quite commonly ascribed to the texts. Exegesis was done from a grammatical-historical paradigm with joint usage of applicable historical-cultural data.
Biblical and Ancient studies
D. Th. (New Testament)