Teses / dissertações sobre o tema "Zi hui"
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Veja os 35 melhores trabalhos (teses / dissertações) para estudos sobre o assunto "Zi hui".
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Wei, Chengsi. "Gong chan dang Zhongguo zhi shi fen zi de gong ju hua Shanghai zhi shi fen zi qun ti de she hui xue yan jiu : 1949-1978 /". online access from Digital dissertation consortium, 2001. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3025927.
Texto completo da fonteYuan, Zushe. "Quan li yu zi you shi min she hui de ren xue kao cha /". Beijing : Zhongguo she hui ke xue chu ban she, 2003. http://books.google.com/books?id=oiY1AAAAMAAJ.
Texto completo da fonteNi, Liya. "Lun dang dai zi ben zhu yi she hui de jie ji jie gou". Beijing : Zhongguo ren min da xue chu ban she, 1989.
Encontre o texto completo da fonteZhang, Shifei. "Shanghai ai zheng zi zhu zu zhi yan jiu zu yuan can yu, she hui zhi chi he she hui xue xi de zeng quan xiao guo /". online access from Digital dissertation consortium, 2001. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3025931.
Texto completo da fonte陳慧聲 e Wai-sing Chan. "A comparison of the Cantonese pronunciations recorded in Guangzhouhua zhengyin zidian and Yueyin zhengdu zihui = "Guangzhou hua zheng yin zi dian" yu "Yue yin zheng du zi hui" Yue yu zhu yin bi jiao yan jiu". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/192954.
Texto completo da fontepublished_or_final_version
Chinese Language and Literature
Master
Master of Arts
Liu, Yuk-ling. "A comparative study of the phonetic transcriptions in Changyongzi Guangzhouhua duyinbiao and Yueyin zhengdu zihui "Chang yong zi Guangzhou hua du yin biao" yu "Yue yin zheng du zi hui" zhu yin bi jiao yan jiu /". Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B42926233.
Texto completo da fonteCheng, Siu-ling Flona. "A study of variant readings of Chinese characters labeled as mispronounced in the Yueyin zhengdu zihui "Yue yin zheng du zi hui" suo zai ri chang cuo du zi yi du yan jiu /". Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B40733968.
Texto completo da fonteSiu, King-wai. "A contrastive study of the Cantonese pronunciations in Yueyin Yunhui and Lishi Zhongwen Zidian "Yue yin yun hui" yu" Li shi zhong wen zi dian" /". Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B22424970.
Texto completo da fonteXie, Shuxiang. "Dao jin zi ta shi xin wen bao dao de yu pian gui lü : yi Xianggang "Ming bao" she hui xin wen wei yu liao de tan tao = Discourse principles in inverted pyramid news reporting : study of the social news of Ming Pao /". click here to view the abstract and table of contents, 2001. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b17041193a.pdf.
Texto completo da fonteWong, Chun-wai. "The contributions of intellectuals and Jesuit missionaries of the Late Ming and early Qing period to the compilation of the Chongzhen Lishu (Calendar Compendium of the Chongzhen Reign) Ming mo Qing chu zhi shi fen zi, Yesu Hui shi yu "Chongzhen li shu" de bian zuan /". Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/HKUTO/record/B38628661.
Texto completo da fonteLiang, Jiaheng. "Lun "Zhuangzi" de "hua sheng si xiang" = The idea of "hua sheng" in Zhuang Zi /". click here to view the fulltext click here to view the abstract and table of contents, 2004. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisft.pl?pdf=b17982042f.pdf.
Texto completo da fonteTan, Jianglin. "Jing ji zi you hua yi lai Taiwan jin rong gai ge yan jiu". Hefei Shi : Hefei gong ye da xue chu ban she, 2005. http://www.loc.gov/catdir/toc/chi0701/2006409279.html.
Texto completo da fonteLee, So-kam. "A comparison of Cantonese Transcriptions in Guangzhouhua zhengyin zidian and Changyongzi guangzhouhua duyinbiao "Guangzhou hua zheng yin zi dian" yu "Chang yong zi Guangzhou hua du yin biao" Yue yu zhu yin bi jiao yan jiu /". Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B40736982.
Texto completo da fonte梁嘉恒. "論《莊子》的「化生思想」 = The idea of "hua sheng" in Zhuang Zi". HKBU Institutional Repository, 2004. http://repository.hkbu.edu.hk/etd_ra/546.
Texto completo da fonteXie, Chen. "A study of the chemistry and biological activity of the traditional Chinese medicine Zi Hua Di Ding". Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404478.
Texto completo da fonteLi, Wan-no Lavina. "A critical study of Wu Hengzhao's (1771-1829) Lianziju Cihua Wu Hengzhao" Lian zi ju ci hua" yan jiu /". Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B36815366.
Texto completo da fonteWong, Yuk-fai. "Conversation analysis for primary student in counseling interview Xiao xue sheng zai jie shou fu dao zi shang shi de tan hua fen xi /". Click to view the E-thesis via HKUTO, 2000. http://sunzi.lib.hku.hk/hkuto/record/B31962038.
Texto completo da fonteLou, Chi-kuan. "A study of Europeanized linguistic features in the writings of Lu Xun (1881-1936) = Lu Xun (1881-1936) ou hua wen zi yan jiu /". Hong Kong : University of Hong Kong, 2002. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25100609.
Texto completo da fonteLi, Meng. "Une investigation multidimensionnelle sur les aspects notionnels, thématiques et textuels du Zhuang zi : une perspective traductionnelle". Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCC170.
Texto completo da fonteThe Zhuang zi adopts its name after Zhuang zi, one of the greatest Chinese philosophers who lived in about the fourth century BC. The classic has been universally recognized for its boundless and exuberant imaginations and its humorous style of writing, particularly as evidenced by its effective use of the “sanyan” (三言, the three words) in the structuring of the narrative content. More importantly, it presents a unique conception of the cosmos, the ten thousand things and an insightful observation of the human world. Since it was known to the public, it has been followed by a variety of annotations and interpretations from different scholars in the Chinese history. Unquestionably, previous academic efforts have made the Zhuang zi survive a vast space of time and accumulated a richness of valuable data for its reinterpreting and retranslation in the present-day context of globalization. Nevertheless, the Zhuang zi per se is a classic of great meaning potential; therefore, it is open to diverse interpretations. Since different annotators and interpreters took different attitudes and approaches to the classic, misunderstandings and misinterpretations have taken place in their works of scholarship, more or less impeding the intracultural and intercultural dissemination of the classic.The present study commences with a review of the major findings on the Zhuang zi, ranging from the pre-Qin period to the contemporary era, as an attempt to discover the salient features of interpretation in different historical contexts of China so as to inspire the intralingual and interlingual retranslation of the classic. Then, it moves on to a discussion of the Zhuang zi’s standpoint on the relation between language and meaning, and the example of three commentaries, which is backed up by an observation of its English and French versions and their communicative facts in the target language world, with the resulting claim that intralingual translation and interlingual translation perform different functions in the trans-temporal and trans-spatial communication of the Zhuang zi. To push the discussion forward, this study turns its focus to the etymological aspect and evolutionary process of the three key philosophical notions in the classic, that is, “dao” (道, the dao) “tian” (天, heaven) and “de” (德, potency), all of which record a high frequency of use and highlight the relevant activity of inquiry in the community of Chinese Studies. This section mainly explores their patterns of use through reference to the pre-Qin Confucian works, the Lao zi and the Zhuang zi, and analyses both the merits and demerits of their different translated versions so as to illustrate a frame of reference for a deep understanding and interpretation of the Zhuang zi’s philosophical notions. Finally, this study closely refers to the classic’s relevant paragraphs and their English/French versions for a cross-linguistic interpretation of the Zhuang zi’s views on questions like “life and death”, “useful and useless” and “beauty and ugliness” to illustrate a translation-based approach to the master’s philosophical theories. It is claimed that Zhuang zi’s philosophical notions are highly context-dependent and therefore recontextualization is essential to the process of interpretation and translation. It is also claimed that the Zhuang zi’s philosophical theories are made from varied but complementary perspectives and therefore call for the use of paratexts and thick translation methods to reproduce the reality of the classic in translation situations. This study affirms the value of multimodal translation in the effective communication of the Zhuang zi as well
Wong, Lai-wing. "A case Study on Hong Kong secondary school students' ability to read and write simplified Chinese characters exploring the feasibility of promoting the use of simplified Chinese characters in Hong Kong = Xianggang zhong xue sheng ren du he shu xie jian hua zi de ge an yan jiu : jian lun zai Xianggang tui guang jian hua zi de ke xing xing /". Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B40676638.
Texto completo da fonteLi, Yongyi. "Dui "San yan" zhong fu nü zi sha de lun li xue fen xi = An analysis of the ethics of women suicide recorded in San Yan /". click here to view the abstract and table of contents, 2001. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b17088525a.pdf.
Texto completo da fonteTam, Lai-ping. "A study on the feasibility of teaching simplified Chinese characters in Hong Kong primary schools Zai Xianggang xiao xue tui xing jian hua zi jiao xue de ke xing xing yan jiu /". Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41004875.
Texto completo da fonteLiu, Yuen-hung Jacqueline. "Facing the challenge of digital information technology the case study of MingPao.com = Tou guo Ming bao gang zhan de fa zhan guan cha Xianggang bao ye mian dui zi xun ke ji hua de zhuan bian /". Click to view the E-thesis via HKUTO, 2001. http://sunzi.lib.hku.hk/hkuto/record/B31972524.
Texto completo da fonteLiu, Wan-kuen. "A comparison of the Cantonese transcriptions in Guangzhouhua zhengyin zidian and Yueyin zhengdu shouce "Guang zhou hua zheng yin zi dian" yu "Yue yin zheng du shou ce" yue yu zhu yin bi jiao yan jiu /". Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41547093.
Texto completo da fonteLau, Wai-hung. "The establishment of an electronic portfolio for Chinese language favours the development of students' language ability Wei Zhongguo yu wen ke jian dian zi hua xue xi li cheng dang an you zhu xue sheng yu wen neng li fa zhan /". Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B40039973.
Texto completo da fonteChen, Yi-Ju, e 陳怡如. "Research on the revising of “Zi Hui” in “Zheng Zi Tong”". Thesis, 2011. http://ndltd.ncl.edu.tw/handle/69383698136743558387.
Texto completo da fonte"八零後中國基督徒: 一個北京城市教會個案研究 = Post-80s Chinese Christians : a case study of a Three-Self Church in Beijing". 2014. http://library.cuhk.edu.hk/record=b6116476.
Texto completo da fonteChristianity in China has been traditionally attracted socially disadvantaged groups; however, this has recently changed with the rising number of young and educated worshipers in China’s urban churches, especially in metropolitan cities. This study examines a group of Post-80s Chinese Christians at a Three-Self church in Beijing by looking at (1) How these young followers understand and practice religion in their everyday lives? (2) And how their everyday practice and understanding of religion shape and change the image of urban Christianity? The Post-80s Chinese Christians place the importance of rational study and social engagement in constructing religious identity. The ways they interpret their faith reflect the middle class values by emphasizing family values and favoring economic and political stability. The study also shows that the state-church relation is mutually dependent and adaptive but the religious matters are still largely controlled by the political authority. Subject to the limitations imposed by the government, the church has managed to find room by making use of the creativity of the Christians to actualize their faith.
Detailed summary in vernacular field only.
陳丹.
Parallel title from English abstract.
Thesis (M.Phil.) Chinese University of Hong Kong, 2014.
Includes bibliographical references (leaves 131-139).
Abstracts in Chinese and English.
Chen Dan.
chan, Yi-chun, e 陳怡君. "Research the concept of wu wei in Huai Nan Zi". Thesis, 2004. http://ndltd.ncl.edu.tw/handle/07225732672628192536.
Texto completo da fonte國立臺灣大學
哲學研究所
92
Abstract The concept of wu wei in Huai Nan Zi originated from Lao Zi. In Lao Zi, the concept of wu wei was “nonintervention in the natural course of things, without delusive actions.” Yet wu wei does not mean that the monarch does not do anything, but rather that he must cultivate an attitude of wu wei. This is “’doing’ non-doing.” The monarch must set his own cultivation as an example to the people so that they will learn and emulate his non-aggressive and calm demeanor; therefore, he leads and directs the growth of his people and all beings without intervention. Thus, society and government will function in harmony; the monarch will also attain the greatest benefit in his rule. This is “when nothing is done, nothing is left undone.” After the time of Lao Zi, the Ji Xia school of Taoism and Han Fei Zi further promoted the practical aspect of wu wei. Ji Xia stated, “As the mind functions as the essence, so does the monarch as the leading position; as each of the nine apertures has its own duty, so are all officials distinguished by their functions.” “Do not walk for the horse; do not fly for the bird.” This concept of dividing duties between the monarch and his subjects means that the monarch takes no action, but his subjects do—this is the idea of “dividing duties by wu wei.” During the time of Han Fei, this was most widely developed. Han Fei, through the perfection of his method, the liveliness of his skills, and the awe of his power, established an inviolable power and was able to successfully control the efficiency of dividing positions and duties among his subjects and people. After Han Fei, the early Han Dynasty continued using the concept of wu wei, mainly according to the Huai Nan Zi, which first ascribed wu wei to the metaphysical significance of Taoprinciple and essence of Taoism which points at the whole or partial essence of “Tao.” Furthermore, wu wei is the standard for the cultivation of body and mind. According to Huai Nan Ze, it consists of relation of form to spirit, regulating the mind, and nurturing the body; letting the senses turn inward and the spirit roam between heaven and earth. Also, the meaning of wu wei is active; it is the skill and practice of the noble one, reflecting the principle of ruling the country. “From the simple to the complex, each keeping in their own positions, to do anything was observed custom, practices or personality without change, and to quote rites and law from Tao,” this is to transform wu wei into a “skill of governing.” In the Huai Nan Ze we can see that using wu wei to rule the country has the same meaning as “not ruling is ruling.” It does not need the ruler to do anything by myself. Abiding in the mental state of we wei in all actions enables the wise, the brave, and the noble to be content and at peace; with the mind empty, maintaining clarity and stillness, governing according to the principle of human culture, “to act when acting, cease when ceasing.” This is to rule by wu wei. We can say that although wu wei has a passive meaning in origin, during the end of the Chun Qiu period, the Tao De Jing of Lao Ze gives it a more ‘active’ meaning. Then, in the Zhan Gua era, the Taoist, Huang Lao used wu wei to actively put into practice the governing of the body and the country. During the Han Dynasty, Gao Zu’s many important prime ministers such as Chen Pin, Lu Jia, , Cao Sheng, and Zhang Lian also followed Hungs’s concept of “ruling by wu wei” as the method of governing the country. Then Zhe Wen, Jin Di, first used the Taoist view in government politics, and put into practice Huang’s method of “ruling by wu wei”. Lin An and Gao Zu Sun wrote Internal Huai Nan and External Huai Nan. The former defined the principle of governing the body by nurturing body and life; the latter used this method to further govern the country. The External Huai Nan was also known as Huai Nan Hong Lie. This used the Taoist ‘concept of wu wei’ to govern the body within and country without. Huang’s methods of cultivating the body, establishing the home, governing the country and establishing peace in the world is the culmination of the Huang and Taoist ideas.
Hsu, Shu-Fen, e 許淑芬. "A study of Pan, Zi-mu's "Ji Zuan Yuan Hai"". Thesis, 2011. http://ndltd.ncl.edu.tw/handle/80269994719569066341.
Texto completo da fonte國立臺北大學
古典文獻學研究所
99
“Ji Zuan Yuan Hai” is sort of “Genus-Collection” (Lei shu) compiled and summarized by a scholar Pan Zi-Mu in Soutehern Song Dynasty. This edition differed greatly from all other similar “Genus-Collections” (Lei shu) in past histories. In the preface, he stated by himself that nearly all the compilations made in the past history were for functions of reference and recordings and he also cited lots of the “Genus-Collections” (Lei shu) in the past with comprehensive interpretations. That thus created a motivation for him to develop “Ji Zuan Yuan Hai” by means of a unique literature edition written in the “Opinion Record Style”. Within the “Ji Zuan Yuan Hai” of “Song-Dynasty-Version”, lots of theoretical sentences in ancient writing were compiled separately into many categories with covering many topics. In consideration of the category arrangement for the edition and compilation, such as “Seeking Knowledge Oneself”, “Attitudes of Endurance and Perseverance” and “Frequency of Anxiety and Disaster” demonstrate linguistic phrases to certain extent that are deduced as for the purpose of studying references for imperial examinations. There have two versions for the “Ji Zuan Yuan Hai”: the first is Song-Dynasty-Style, inclusive of “Song-Dynasty-Edition” and “Song-Dynasty-Publication” and ‘Yuan-Dynasty-Copper-Monograph” and “Ming-Dynasty-Publication” and “Ming-Dynasty-Copper-Letter-Print”; the second is the “Ming-Dynasty-Style”, including only one “Ming-Dynasty-Publication”. The “Song-Dynasty-Version” mainly was mainly compiled by Pan, Zi-Mu. Afterwards, the contents of “Ming-Dynasty-Version” evolved with much difference with that of “Song-Dynasty-Version” due to integration with “Event-Record-Style” in addition to the previous “Opinion Record Style”. The reason is the second version were compiled by lots of writers instead of being compiled by mainly Pan, Zi-Mu alone. Therefore, the contents of the second version were already deviated from the original compilation ideology of Pan, Zi-Mu written in “Opinion-Record-Style”. Based on the aforesaid analysis, the research topic adopted for this essay is thus the “Ji Zuan Yuan Hai” compiled by Pan, Zi-Mu, namely the “Ji Zuan Yuan Hai” featuring literature and culture of “Song-Dynasty-Style”. In this essay, it is initiated from analysis on the editor of “Ji Zuan Yuan Hai”-- Pan, Zi-Mu in respect of his life careers and social relationship. The second part focuses on evaluation on the compilation ideology and development procedures of “Ji Zuan Yuan Hai” of “Song-Dynasty-Style”. Another topic of this essay is the research on “Ji Zuan Yuan Hai” of “Song-Dynasty-Style” having in term of historical books and volumes compiled inside this edition. In the past histories, many literature collections were endowed with opinions and comments or citations from this edition. Meanwhile, this essay is included with an integral analysis is for summarizing some ancient researches regarding the “Ji Zuan Yuan Hai” and then with comparisons of the differences between “Song-Dynasty-Style” and “Ming-Dynasty-Style”. Another research is in-depth introduction of the “Ji Zuan Yuan Hai” of “Song-Dynasty-Style”. This essay also concentrates on edition mechanism and also citation principles—in term of theory analysis-of “Ji Zuan Yuan Hai” of “Song-Dynasty-Style”. For full grasp of the original edition mechanism and cited historical reference documents in neutrality, the author thus has conducted file establishment for the contents of the original compilation version in addition with statistical analysis. Finally, there includes analysis of the theorem and the conceptualization regarding the values of “Ji Zuan Yuan Hai” of “Song-Dynasty-Style” and how this writing have influenced the histories afterwards and future perspective.
LIN, SU-WAN, e 林素晚. "The Research of Taoism inside the stories of "Huai-nan-zi"". Thesis, 2012. http://ndltd.ncl.edu.tw/handle/17908118504534783343.
Texto completo da fonteBi-YingChan e 詹璧瑛. "Pan Zi-Mu and the Female Image in Ji Zuan Yuan Hai, Kun Yi Bu". Thesis, 2012. http://ndltd.ncl.edu.tw/handle/71818327424011943756.
Texto completo da fonte國立成功大學
歷史學系碩博士班
100
Perception and system of society will change under the unlikeness of generation, culture or factor of economic. Pan Zi- Mu, who gained his knowledge by reading the classic, integrated with his upbringing and social circumstances, it had became kinds of values and his idea about the social, therefore, it will deeply influence his thinking about the society he lived. When we looked into his works, Ji Zuan Yuan Hai: Kun Yi Bu, in which the classification and its quotes from the assortment, we can figure out how the difference opinion between Pan Zi- Mu and his predecessor about their society. The emergence of Ming’s Ji Zuan Yuan Hai represented the dissatisfaction about the circumstances and notion which had been presented by Pan Zi- Mu. Hence, Ming’s people re- compile the Ji Zuan Yuan Hai and it reflected the awareness of the society order which were unlike Pan Zi- Mu’s perception. By using the Song and Ming versions of Ji Zuan Yuan Hai , this study attempted to see the interconnection between the writers, their writing and the period of time. According to their distinct opinion, the researcher able to understand how the concept from the ancient China can be propagated, and also being changed under the variation of society.
Yan-Chu, Chen, e 陳嬿朱. "A Study On the meaning of the male life ofTen Character in “Yuan Hai Zi Ping”". Thesis, 2014. http://ndltd.ncl.edu.tw/handle/rg2678.
Texto completo da fonte華梵大學
東方人文思想研究所
102
The Numerology culture is the most ancient, esoteric theories, deep foundation, and the most widely spread of the Chinese traditional culture. Since the feudal society, the Traditional Chinese numerology is comprehensive used on cultures. The profound commentary of the life essence which attracted many people respect and concern. The most important periods about Numerology culture are in Qin, Han, Wei and Jin, Tang, Song, Ming and Qing dynasties, etc. "Yuan Hai Zi Ping commentary" written in the Ming Dynasty, which is the first relatively complete and systematic discourse book about eight characters Destiny Astrology. Ming Tang Kam Chi merger " Yuan Hai ", " Yuan Yuang " a book, which is the representative of Four Pillars of Destiny Astrology. The book is the widely popular promotion, and the book is as a key to study Destiny Astrology. This shows the influence of the book much more than other books. To " Zi Ping " as the name of the book, it can clearly be seen, the reform of Destiny Astrology by XU Zi-ping, has become a academic, and the base of the architecture had been established solid. In this thesis, to study the relationship of Ten God as the starting point on "Yuan Hai Zi Ping commentary",which was written by XU Zi-ping in Song, and reference other books those about Zi Ping Destiny Astrology , for example, “San Ming Tong Hui”, “Di Tian Sui Chan Wei” and “Di Tian Sui Zheng Yi”,etc. In the following aspects, I will study two things. One is to study the ten heavenly stems of the male scryer and their ten Gods with each other, that their relationships were strength or inferior in fate, and what will happen for the male scryer. On the other side, I will study...when the strength of Ten God in male scryer is not the same, maybe too strong or too weak, than, which five elements can improve it, and how to improve it, restrain, vent, or strengthen.
Yu, Lei Ray. "Finding a voice—a closer look at Chinese choral music development in the early twentieth century through Chao Yuan-Ren, Huang Zi, and Xian Xing-Hai". Thesis, 2017. https://hdl.handle.net/2144/23357.
Texto completo da fonteLin, Tzu-Chieh, e 林子傑. "The interaction and diosmosis between Min-nan Opera and Hakka Opera in Taiwan──a survey among Tao-hua-guo-du,Shi-ba-mo,and Bing-zi-ge". Thesis, 2007. http://ndltd.ncl.edu.tw/handle/3fyf5d.
Texto completo da fonte銘傳大學
應用中國文學系碩士在職專班
95
The studies of the thesis are Tao-hua-guo-do, Shi-ba-mo, and Bing-zi-ge. The reason is that these plays exist in both Minnan’s drama and Hakka’s drama. The thesis discusses about the relation and interaction among them by their origins, developments of plots, and style of performances. Here are the main points about each chapter. The first chapter is an exordium about explaining the motif, discussing the achievements of the previous research, and confirming the directions of the thesis. The second chapter is about the interaction between Minnan’s and Hakka’s drama and play. The third chapter focuses on Minnan’s and Hakka’s traditional play – Tao-hua-guo-du. The fourth chapter focuses on Minnan’s and Hakka’s traditional play – Shi-ba-mo. The fifth chapter focuses on Minnan’s and Hakka’s traditional play – Bing-zi-ge. The sixth chapter is the conclusion about the achievements of the thesis.
"基督敎與近代中國女子高等敎育: 華南女子文理學院的個案硏究". 2001. http://library.cuhk.edu.hk/record=b5895934.
Texto completo da fonte"2001年3月"
論文 (哲學碩士)--香港中文大學, 2001.
參考文獻 (leaves 150-159)
附中英文摘要.
"2001 nian 3 yue"
Zhu Feng.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2001.
Can kao wen xian (leaves 150-159)
Fu Zhong Ying wen zhai yao.
論文提要 --- p.I
目錄 --- p.IV
序言 --- p.VI
Chapter 第一章 --- 導言 --- p.1
Chapter 一´Ø --- 槪念澄淸
Chapter 二´Ø --- 研究回顧
Chapter 第二章 --- 華南女子文理學院的歷史回溯 --- p.12
Chapter 一´Ø --- 佈道家辦學…程呂底亞時期(1908-1925)
Chapter 二´Ø --- 教育家辦學…盧愛德時期(1925-1927)
Chapter 三´Ø --- 華人治校……王世靜時期(1928-1951)
Chapter 第三章 --- 社會角色的變遷：服務教會與服務社會的互動 --- p.50
Chapter 一´Ø --- 直接服務教會(1908-1927)
Chapter 二´Ø --- 從服務教會到服務社會(1927´ؤ1949)
Chapter 三´Ø --- “爲人民服務´ح的嘗試(1949一1951)
Chapter 第四章 --- 教育角色的實踐：基督教女子高等教育的特點 --- p.77
Chapter 一´Ø --- 宗教教育與愛國主義
Chapter 二´Ø --- 女權辯論與家政專業
Chapter 三´Ø --- 校友統計與個案分析
Chapter 第五章 --- 性別角色的追尋：與福建協和大學的合倂爭論 --- p.114
Chapter 一´Ø --- 合倂爭論的困擾
Chapter 二´Ø --- 合倂爭論的分析
Chapter 三´Ø --- 合倂爭論的意義
結語 --- p.133
參考書目
附錄一 ：2000年度問卷調˘¬表和基本數據
附錄二：華南女子文理學院學生畢業論文題目(部分）
附錄三：華南女子文理學院教職員工履歷表
附錄四：金陵女院與華南女院各項統計數字比照(1934年）
附錄五：華南女子文理學院財政收入比例變化表
附錄五：中外人名漢/英對照表