7627 research outputs found
Sort by
“常蓄東遊之志” : 杜甫晚年神仙思想的地理傳記學考察
No full text樊晃《杜工部小集序》談到杜甫晚年“常蓄東遊之志”。從這一記載入手並對照杜甫詩歌可以發現，杜甫晚年確實有再次東遊吳越的計劃。吳越自六朝以來便是神仙思想盛行之地，也成爲道教“同天福地”聚集的區域。杜甫之所以對吳越念念不忘者，除了因有親友在此之外，更爲重要的是受了神仙思想的指引。除了“東遊”杜甫晚年也表達過“南征/南遊”的意圖。“東遊”的目的地是吳越，而“南征”的目的地是武陵桃源（唐朗州，今湖南常德）乃至嶺南。二者雖然目的地不同，但同樣都是爲了求仙問道。江南乃至嶺南一帶，在六朝以來“洞天福地”的道教地理中佔據了重要位置，吸引了包括杜甫在内的道教信徒前來修仙朝聖。歷來讀者更多注意到杜甫的家國情懷，却忽視了神仙思想對杜甫的强大吸引力。運用傳記地理學的方法，可以幫助我們更好地理解杜甫晚年的心跡與行乘，加深對杜甫晚年詩歌的理解。
In “Preface to Du Gongbu’s Small Collection”, Fan Huang said that in his later years, Du Fu “always have the ambition to travel east (changxu dongyou zhizhi)”. It can be seen from this account and Du Fu’s poetry that in his later years, Du Fu did have a plan to travel east to Wu-Yueh (presently Zhejiang and Southern Jiangsu province) again. Since the Six Dynasties, Wu-Yueh had become an area where the idea of immortality prevailed, and many “grotto heavens and blessed earths” (dongtian fudi) in Taoist system were gathered there. The reason why Du Fu could not forget Wu-Yueh was not only because he had friends and relatives there, but also because he was attracted by the idea of immortality. In addition to “travelling east”, Du Fu also expressed his intention of “travelling south” in his later years. The destination of the “Eastward Journey” was Wu-Yueh, while the destination of the “Southward Journey” was Taohua yuan (in Langzhou of Tang dynasty and presently Changde, Hunan province) and even Lingnan (presently Guangdong province). Though the destinations of the two are different, they are both for the purpose of seeking immortality and Taoism. The area around Jiangnan and even Lingnan occupied an important position in the Taoist geography of “grotto heavens and blessed lands” since the Six Dynasties, attracting Taoist followers, including Du Fu, to come here for immortality. Historically, more attention has been paid to Du Fu’s nationalistic sentiments, but the strong attraction of the idea of immortality to Du Fu was overlooked. By the methodology of biographical geography, we could get a better understanding on Du Fu’s movements in his later years and his poetry
清華簡《五紀》與儒、墨、黃老、陰陽的鬼神思想
No full text清華簡《五紀》由“天之五紀”推出人事的各種制度規範，並爲這些制度規範和人體各部位確立相應的神祇來掌控，鬼神是天道的輔助，《五紀》强調的是人事效法天道，天道和鬼神確保了人間制度規範的合理性和不可違逆。《五紀》中的“鬼”有時與“神”同義，又可用來解釋疾病産生的原因。儒家的鬼神觀與《五紀》差别較大。墨家“天志”和“明鬼”雖表面上與《五紀》鬼神思想有相通之處，但《五紀》中的天和神是自然之天和自然神，使人產生疾病的“鬼”也只是氣,這與墨家作爲宗教的天和鬼有所不同。《五紀》與黃老學都强調人事效法天道、人事不可違逆，也都認爲精氣不足會導致疾病，只是《五紀》將精氣不足視爲“鬼”的思想是黃老學所没有的。陰陽家“舍人事而任鬼神”的思想與《五紀》有根本的差别。《五紀》的成書較早，其鬼神思想近於黃老學，可能是黃老思想的來源之一。
Tsinghua Wuji Manuscript introduces a range of institutional norms for human affairs and establishes corresponding deities to govern these norms as well as different aspects of the human body. The ghosts and gods serve as auxiliaries to the Way of Heaven, while Wuji emphasize that human affairs should adhere to the Way of Heaven. Through their collaboration with the Way of Heaven, gods and ghosts ensure that the institutional norms in the human world are rational and immutable. The term “ghosts” in Wuji is occasionally employed interchangeably with “deities”, which can also serve as an explanatory factor for illnesses. The Confucian understanding of ghosts and gods differs significantly from that of Wuji. Although there is an apparent resemblance between Mohism’s concepts of “the will of Heaven” and “expounding the existence of ghosts” and that of Wuji, the heaven and the gods in Wuji refer to the celestial realm and divine entities found in nature, while the “ghosts” responsible for illnesses are simply qi, which distinguishes them from the celestial beings and spirits of Mohism as a religious belief. Both the Wuji and Huang-Lao School emphasized the importance of following the Way of Heaven and avoiding actions that go against it, while also recognizing that a deficiency in the essential qi can lead to illness. However, the Wuji viewed this deficiency as “ghosts”, which differed from the perspective of the Huang-Lao School. The yin-yang school’s concept of “abandoning human affairs in favor of ghosts and gods” differs fundamentally from the Wuji. It can be observed that the notion of ghosts and gods in the Wuji aligns closely with that of the Huang-Lao Daoism
Unframing spatial presence and resonating aesthetic presence : a “continuous interaction” of visitor engagement with Chinese art
No full textDigital technologies, as a prevalent method of display in museums, has been widely used in the presentation and creation of Chinese art, such as software, hardware, and interactive installations in exhibitions. According to Peng Feng (2022), digital technologies can effectively disseminate Chinese classical artworks while enriching visitors’ experience, enhancing their perceptions of aesthetic concepts and facilitating their understanding of the artworks. However, current studies are primarily focused on the social and cultural background information conveyed by the objects, rather than the visitor experiences in the process of interaction with the artworks. Digital technologies can engage visitors through active interaction with the respective artworks, rather than merely gazing at them from afar. This subtle, unobtrusive, and interactive experience can be understood as “presence,” which produces an on-the-spot sensation for visitors to understand Chinese classical philosophies, aesthetics, and culture when appreciating traditional artworks in digital forms. Applying the conceptual idea of the “presence” studies, the thesis specifically asks how the contemporary curatorial and artistic practices of using digital technologies have intervened in the display of Chinese artworks and affected the visitor experiences. Drawing from Chinese aesthetics, Hui Yuk’s notion of Cosmotechnics and Presence Theory originated from contemporary western scholars, I suggest a conceptual framework, Presence Experience of Chinese Art, with the central idea of “continuous interaction,” incorporating (i) “unframing (wujie) spatial presence” and (ii) “resonating (ganying) aesthetic presence.” I argue that the intrinsic quality of “continuous interaction” embedded in Chinese aesthetic experiences serves as the foundational catalyst for the digital transformation in museum experiences of the visitors. Drawing upon this distinctive characteristic and integrating digital technologies into museum applications: (i) a heightened spatial encounter is facilitated, creating an exploratory and boundless “unframing” space, which constitutes the “unframing (wujie) spatial presence;” (ii) an enhanced aesthetic engagement through interactions with other individuals, objects, and the environment, thus forming the “resonating (ganying) aesthetic presence.” Using this framework, this research delves into the visitors’ presence experiences while they interact with the digital display of Chinese art. The framework specifically explicates how the traditional Chinese aesthetics concepts of rhythmic vitality (qiyun shengdong), and empty space (liubai) can be digitally transformed in exhibitions to provide visitors with a presence experience.
With reference to eight case studies of digital displays and exhibitions in mainland China and Taipei, the research underpins that digital displays and presentations have engaged visitors in the two dimensions of “presence experiences” within the framework to different extents. A supplementary visitor study of four exhibitions also demonstrates that visitors remain present in the spatial and aesthetic process of experiencing artworks, and they appropriate, negotiate, or contest the traditional concepts and approaches to experiencing Chinese art. The research conclusively contributes to understanding visitor experiences of Chinese art and evaluating its curatorial and artistic practices in the digital age. The new framework not only considers the social and cultural meanings of artworks and their themes but also highlights the continuity of the interactive experiences of the visitors and the environment in digitized exhibitions of the Chinese artworks
Understanding terminological competence disparities : an empirical study of novice and semi-professional translators in traditional Chinese medicine
No full textIn empirical translation studies, the interplay of domain knowledge and domain-specific translation training in assessing translation competence and terminological competence is intriguing and yet much neglected. Which of these two elements counts more on scientific and technical translation? In order to investigate the two elements, this thesis has chosen the specific technical domain of traditional Chinese medicine (TCM) in examining the translation processes of TCM translators at novice and semi-professional levels between Chinese and English languages. The assessment of their terminological competence is significant as it is closely related to the issues of translation competence and technical knowledge. This study seeks to provide thematical and pedagogical insights into student translators with domain knowledge and domain-specific translation training.
In this thesis, both TCM students and translation students are involved, given their dual roles as major terminology users and TCM translators. First, the translation processes of three groups of TCM students as novice translators are studied, in order to observe how terminological competence varies with different matrices of domain knowledge and translation training. Next, three groups of translation students as semi-professional translators are investigated to determine how terminological competence varies with the levels of domain-specific translation training in TCM. Finally, TCM students and translation students are compared as two large groups. Translators’ terminological competence is defined in this study as the combination of two translation skills: the ability to generate viable translations of terms, and the ability to select one viable translation for each term efficiently and with justified confidence. A total of six indicators were analyzed, comprising translation acceptability, generation scores, evaluation scores, and self-reported data involving familiarity scores, difficulty scores, and confidence scores. These indicators can be explored by observing the translation processes using methodological triangulation materialized in retrospective think-aloud protocols, screen recordings, and interviews.
Through quantitative and qualitative analysis of translation processes, this study reports that significant differences lie primarily between the terminological competence of TCM students as novices and that of translation students as semi-professionals. Significant similarities in terminological competence are found within three groups of TCM students with varying TCM knowledge and within three groups of translation students with varying TCM translation training. This study enriches the empirical research data and furthers the understanding of technical translators’ terminological competence. It also sheds light on the rarely discussed interrelationships between domain knowledge and domain-specific translation training and encourages us to rethink technical translator training
From backstage to front stage : understanding dramaturgical work behavior in the workplace
No full textModern organizations often reward “looking busy” rather than genuinely contributing, prompting employees to engage in superficial displays of productivity. This type of behavior can be considered as a previously unexplored yet important form of impression management. While impression management research has predominantly examined outcome-oriented tactics, it has not fully captured the subtler, non-contributory forms of performative behavior that permeate everyday work life. To address this gap, this dissertation introduces Dramaturgical Work Behavior (DWB), a concept grounded in Goffman’ s dramaturgical theory, which outlines how employees enact symbolic “front-stage” performances—such as feigned urgency or exaggerated busyness—to signal conformity without adding real value.
Study 1 establishes and validates a dedicated DWB scale through expert evaluations, exploratory factor analysis, and confirmatory factor analysis. This rigorous process ensures both reliability and construct validity. Study 2 explores key antecedents, revealing how contextual factors (e.g., performance appraisal quality) and individual traits (e.g., external locus of control) can heighten employees’ propensity to engage in these theatrical acts. Findings further illuminate how DWB exerts negative consequences across four domains: it undermines genuine task performance, induces psychological strain (e.g., burnout), distorts employees’ cognitive processes (e.g., time misperception), and corrodes interpersonal relationships (e.g., coworker contempt, ostracism).
By conceptualizing, measuring, and empirically examining DWB, this dissertation advances impression management theory, highlighting an overlooked dimension of workplace behavior that can erode authenticity and productivity. In doing so, it offers both theoretical insights and practical guidance for organizations seeking to cultivate more transparent, meaningful forms of engagement and reward genuine contributions over surface-level performances
Mobilizing social infrastructure and social capital in informal settlements in response to neglected tropical diseases in Pakistan
No full textResidents of informal settlements face various challenges due to inadequate social welfare and critical social infrastructure provided by the state, leaving them vulnerable to diseases. Neglected Tropical Diseases (NTDs)—forgotten diseases of forgotten people and diseases of poverty are major causes of morbidity and mortality in the Global South. In these situations, people usually rely on social capital and existing social infrastructure for resources and assistance in managing and preventing NTDs. However, this critical nexus of social infrastructure (i.e. community welfare centers, lady health worker centers, schools, and religious sites) and social capital has been largely neglected in existing research and policies.
To bridge this gap, this study aims to explore the awareness and understanding of NTDs among informal settlers and their perceptions and experiences regarding the availability and accessibility of social infrastructure. This study employs the health belief model (HBM) to find the relationships among the individual beliefs (perceived susceptibility, perceived severity, perceived benefits, perceived barriers, and self-efficacy), NTDs preventive behavior, and health-related quality of life (HRQoL). The social capital embedded in HBM serves as a cue to action against NTDs. This study employs a mixed-methods design, incorporating 24 qualitative interviews and a cross-sectional survey involving 684 participants. The data was collected from six informal settlements across Karachi and Lahore, two urban centers with significant informal populations.
The results demonstrated limited awareness of NTDs among the residents, frequently recognized as “Wabai Amraz” (environmental diseases) without understanding the underlying causes. A high prevalence of diseases, including dengue fever, malaria, skin infections, stomach infections, leprosy and respiratory issues, was normalized as an inevitable part of daily life, exacerbated by poor environmental conditions and inadequate infrastructure. Healthcare access was severely constrained due to financial barriers, reliance on home remedies and unqualified quack doctors, and the marginalized political and legal status of informal settlements further hampered the development of social and healthcare facilities. The study found gaps and opportunities in the existing social infrastructure as residents relied on limited and fragmented disease-related information from sources like the Lady Health Worker Center, Polio vaccination teams, Schools, Mosques, and community structures like the Chairman Zakat office. The findings underscore that this existing social infrastructure has the potential to be mobilized for health awareness and NTD prevention. The results found a complex interplay of individual beliefs on NTDs preventive behavior and HRQoL. Surprisingly, higher perceived susceptibility and severity were associated with lower NTDs preventive behavior. However, perceived benefits and self-efficacy strongly motivate preventive actions. Furthermore, linking social capital appeared as a significant buffer, improving NTD preventive behavior and HRQoL by connecting residents to external resources and assistance.
The findings emphasize the urgency of raising awareness about the causes and prevention of NTDs in informal settlements and leveraging ‘linking social capital’ to mobilize government and non-government organizations to provide social welfare and healthcare services through community-driven initiatives. Recognizing informal settlements in urban development plans and ensuring access to critical social infrastructure and services is essential for tackling the underlying causes of NTDs
破曉
No full text你有沒有想過，另外一個時空的自己是怎樣的？
在地鐵站工作的阿曉夢想成為作家，每夜都在無人的客務中心書寫，直到，她發現自己的身體裏長了一顆腫瘤，漸漸地，她被世界無聲地宣告了喪失創作能力，甚至患上了感覺失語症，在如此孤寂無助的時候，她意外穿越到另外一個平行時空，這看起來就像種命運的扭轉，在那個地方，她是赫赫有名的作家，可是透過日記的訴説，那個世界的阿曉似乎依舊沒有獲得喜悅，她的不快樂持續地無以名狀……
她在暮光站遇到的那個女人，那支唇膏，遺失的小說手稿，一切都好像是引導她尋找內心深處，療癒自己的一把鑰匙。待你翻開這小說時，希望你能在迷失的過程中找到一點什麼，共鳴也好，安慰也好
宋元南戲婚姻劇的「婚變」與「婚不變」
No full text本文以宋元南戲婚姻劇作為研究對象，主要關注《張協狀元》、《荊釵記》及《琵琶記》三部戲曲作品，探討戲曲的敘事形式如何從「婚變」過渡至「婚不變」，當中如何反映劇作家的創作目的及社會問題。研究發現，宋代科舉制度導致文人常因發跡變泰而拋棄妻子，形成「富易交，貴易妻」的社會現象，在《張協狀元》中體現了書生的負心以及貧女的無力，呈現典型的「婚變」模式。隨著時代的演變，角色在面對「婚變」時，劇作家透過強化旦角在婚姻中的主體性，讓《荊釵記》的錢玉蓮反抗繼母的逼婚，生旦二人最後能團圓。再到《琵琶記》，高明脫離「婚變」的框架，生旦被塑造成「子孝妻賢」的形象，以完成劇作家的教化思想。
三部作品在過渡成「婚不變」團圓結局時反映了道德觀念的轉化，《張協狀元》揭露了婚姻如何成為角色達成目的的工具，反映當時社會的矛盾，具一定的批判意味；《荊釵記》則展現了女性的抗爭如何延續生旦二人的婚姻，玉蓮以死抵抗，表現了她所堅守的倫理之勝利；再到《琵琶記》以理想化的團圓結局彰顯了「善有善報」的觀念，具一定的道德教化功能。戲曲從本來作為娛樂媒介，轉為承載教化功能，婚變劇從「婚變」過渡到「婚不變」的過程反映了戲曲功能的轉化，以此重構了社會價值觀
慧遠像論對中土象論的超越
No full text慧遠的“像論”以“神道無方，觸像而寄”爲核心，强調本體（神）通過具體形象（像）顯現，並成爲宗教修行與美學實踐的中介。本文從三方面探討其理論：其一，對比佛教東傳前中國傳统的“未形之象”（見於《楚辭》《老子》《莊子》）與《易經》的“卦畫之象”，指出慧遠像論突破中土的象論，賦予有物質形態的造像和山水以終極本體義；其二，分析其思想來源，包括小乘有部“法體恒有”説（神不滅論）、大乘化身説（佛像即法身顯現）及中觀思想（真俗相即），構建了“體―觀―像”的理論框架；其三，揭示其影響，如推動佛教觀想念佛的“感通”實踐，並催生謝靈運“山水佛教”等創作審美實踐。慧遠像論融合多元的佛教觀念，爲日後佛教文藝理論的發展奠定了基礎。
Huiyuan’s (334—416) theory of the image posits that the noumenon (the divine) becomes perceptible through specific forms, which in turn serve as a medium for both religious cultivation and aesthetic practice. This paper examines his theory from three perspectives.
First, it contrasts the pre-Buddhist Chinese concepts of the “imageless image” (未形之象) — found in texts such as the Songs of Chu, Laozi, and Zhuangzi — and the “hexagrammatic images” (卦畫之象) of the I Ching (Book of Changes). In doing so, it argues that Huiyuan’s theory transcended these native conceptions of the image by endowing physical forms, such as Buddha icons and natural landscapes, with the significance of the ultimate noumenon.
Second, the paper analyzes the intellectual origins of Huiyuan’s thought. These include the Sarvāstivāda school’s doctrine of the eternal substance of dharmas (法體恆有), which informed his theory of the immortality of the spirit; the Mahāyāna concept of the transformation body (nirmāṇakāya), wherein a Buddha image is a manifestation of the ultimate Dharma body (dharmakāya); and Madhyamaka philosophy, particularly the principle of the identity of ultimate and conventional truths (真俗相即). From these, Huiyuan constructed a theoretical framework of “noumenon-contemplation-image” (體—觀—像).
Third, this study reveals the influence of his theory, such as its role in promoting the practice of gantong (感通), or sympathetic resonance, in Buddhist visualization and Buddha-invocation. Furthermore, it spurred creative and aesthetic endeavors like the “landscape Buddhism” of Xie Lingyun. By synthesizing diverse Buddhist concepts, Huiyuan’s theory of the image laid a foundational basis for the subsequent development of Buddhist theories of literature and art in China
《大慈恩寺三藏法師傳》材源考
No full text《大慈恩寺三藏法師傳》是記録玄奘生平最全面詳實的傳記，檢討其書與《續高僧傳》、冥祥（詳）《大唐故三藏玄奘法師行狀》關係可知：《續高僧傳》有關玄奘的傳記最早寫成，但對玄奘一生只有大致的概括；慧立、彦惊之《大慈恩寺三藏法師傳》經歷了許多波折方纔寫就，其傳最爲詳實，且應當參考了《續高僧傳》；冥祥（詳）之《大唐故三藏玄奘法師行狀》最晚出，本於《慈恩傳》而參考《續高僧傳》。在此基礎上進一步考察可知，十卷《大慈恩寺三藏法師傳》之前五卷，主要依據《大唐西域記》；後五卷則主要根據玄奘回國後和朝廷往來的公文書撰成。此外，來自玄奘本人的回憶與口述以及當時社會上流行的有關玄奘的傳説故事，也零散貫穿全書。综合把握《大慈恩寺三藏法師傳》的兩類史料來源——書面與口傳，可進一步分疏其間的歷史、宗教與文學元素。
The Biography of the Tripitaka Master of the Great Ci’en Monastery is the most comprehensive and detailed record of Xuanzang’s life. By examining its relationship with The Further Biographies of Eminent Monks and Mingxiang’s The Deeds of the Late Tripitaka Master Xuanzang of the Great Tang, we can discern the following: The biography of Xuanzang in The Further Biographies of Eminent Monks was the earliest to be written, but it only provides a general outline of his life. The Biography of the Tripitaka Master of the Great Ci’en Monastery by Huili and Yancong underwent many difficulties before its completion; it is the most detailed and likely referenced The Further Biographies of Eminent Monks. Mingxiang’s The Deeds of the Late Tripitaka Master Xuanzang of the Great Tang was composed last, drawing primarily from The Biography of the Tripitaka Master of the Great Ci’en Monastery while also consulting The Further Biographies of Eminent Monks. Further analysis reveals that the first five volumes of the ten-volume The Biography of the Tripitaka Master of the Great Ci’en Monastery were mainly based on On Yuan Chwang’s travels in India (629—645 A.D.), while the latter five volumes primarily relied on official documents exchanged between Xuanzang and the imperial court after his return to China. Additionally, Xuanzang’s personal recollections and oral accounts, as well as popular legends about him circulating at the time, were sporadically woven throughout the text. By comprehensively analyzing the two main sources of The Biography of the Tripitaka Master of the Great Ci’en Monastery—written and oral—we can further distinguish the historical, religious, and literary elements within it