15,060 research outputs found
The Confucian Misgivings--Liang Shu-ming’s Narrative About Law
No full textThe major intellectual interest throughout this book is to offer a study on China's legal legacy, through Liang Shu-ming's eyes. The book follows the formula of the parallel between Life and Mind (人生与人心), Physis and Nomos, and compares Liang Shu-ming's narrative with his own practical orientation and with the theories of other interlocutors. The book puts Liang Shu-ming into the social context of modern Chinese history, in particular, the context of the unprecedented crisis of meaning in the legal realm and the collapse of a transcendental source for Chinese cultural identity in the light of modernity. The evaluation provided by this narrative could be helpful in clarifying the deep structures and significance of the present Chinese legal system through historically exploring Liang Shu-ming's misgivings. The book is intended for academics of legal, history and cultural studies. The book is unique in that it is the first book to explore New Confucian's considerations on reconstruction of Chinese legal system in the modern era. It presents a comprehensive systematical comparison of Liang Shu-ming's narrative about constitutional government in China against other schools of thought
Su shui ji wen: [16 juan]. v.1
No full text[司馬光].綫裝, 1函.框 19.7x13 公分, 9行22字, 黑口, 左右雙邊, 黑魚尾, 版心上鐫書名, 中鐫卷次, 下鐫"解梁書院'.Xian zhuang, 1 han.Kuang 19.7x13 gong fen, 9 hang 22 zi, hei kou, zuo you shuang bian, hei yu wei, ban xin shang juan shu ming, zhong juan juan ci, xia juan "jie liang shu yuan'.[Sima Guang]
The Confucian misgivings : Liang Shu-Ming's narrative about law
No full textThis thesis is about Liang Shu-ming (ikx, 1893-1988), a figure of deep spiritual meaning in the realm of Chinese legal thinking. It aims to explore his thinking concerning law, in particular, his reworking of the traditional Chinese legal ideas in terms of the New-Confucianism.
The major intellectual interest throughout this thesis is to offer a study on China's legal legacy, through Liang Shu-ming's eyes. I follow the formula of the parallel between Life and Mind (ll c) , Physis and limos. I will compare Liang Shu-ming's narrative with his own practical orientation and with the theories of other interlocutors. I will put Liang Shu-ming into the social context of modern Chinese history, in particular, the context of the unprecedented crisis of meaning in the legal realm and the collapse of a transcendental source for Chinese cultural identity in the light of modernity. The evaluation provided by my thesis could be helpful in clarifying the deep structures and significance of the present Chinese legal system through historically exploring Liang Shu-ming's misgivings.
This thesis consists of three parts. Part I will present Liang Shuming's theoretical concerns about the concept of law, the source and meaning of law in Chinese socio-cultural contextualisations, the interaction between humanity and law, and in particular, limos and the underlying presumptions about the ideal human life and human order. This examination will support the thesis that the necessity of rethinking our legal tradition is derived from the urgency of getting an undistorted understanding about our own way of life itself.
Part II will present an analysis of his understandings about constitutionalism, in particular, his critical articulations on the predicaments China has had to face in modifying and transplanting Western models. In order to explain my subject's various characteristics, a comparative analysis of Liang Shu-ming and his contemporaries, in both China and the West, will then be used to clarify the nature of constitutionalism, as a foreign body, in a place like China.
In Part III, Liang Shu-ming's comparative insight about the Western legal tradition and spirit, and his attitude to and rationale for the conceptual and institutional transplantation of Western law in China, will be articulated. Here Liang Shu-ming unveiled a paradox beneath the process of so-called modernization by drawing inspiration from the West in modernizing China. That is to say, China has been facing a dilemma: either the refusal to imitate or the merely horizontal transplantation. He argued neither of them would be healthy for China. While refusal would result in something definitely worse, a simple horizontal transplantation would also be harmful. The intrinsic tension underlying this dilemma has consequently perplexed the legal shaping process in modern China.
In the Conclusion, the creative tension between life and mind, limos and Physis as symbolism and substance will again be reflected in China's quest for the "new law". If a conclusion could suggest itself, however, it would be, "A Code is not at once a history and a system", but, "Our history is our code.
Buddhism in the thought of Liang Shu-ming = 梁漱溟思想與佛教
No full textLiang Shu-ming (1893–1988) is one of the most influential thinkers of contemporary China. Most studies on Liang Shu-ming focus on his Confucian thought and his role as the forerunner of the New Confucianism movement. However, Liang Shu-ming was a devoted Buddhist in his youth. He employed Buddhist concepts and terminology extensively in his works, and publicly declared himself a Buddhist in his old age. Hence there have been heated debates among scholars to determine whether Liang Shu-ming was a Buddhist or a Confucianist. The present thesis analyses in detail Liang Shu-ming’s central writings and teachings; with a view to highlighting the importance of Buddhism to his thought.
Liang Shu-ming grew up at a time when China was increasingly exposed to Western influences. When new style intellectuals were denouncing traditional knowledge, Liang Shu-ming chose to believe in Buddhism, and proclaimed in his early works that Buddhism was superior to Western philosophy. He argued that only Buddhism could provide the ultimate solution to the cardinal human problem of suffering, that Buddhist ideas were not as restrictive as Western philosophical concepts (e.g. idealism, materialism), that the supramundane absorption advocated by Buddhism was superior to secular intelligence.
Liang Shu-ming declared himself a Confucianist by the time he reached middle age, but his works continued to use a large number of Buddhist notions and terms. He constructed his epistemology around Yogācāra concepts, and evaluated culture mainly from the Buddhist standpoint. Especially significant for our purpose are his claim that Buddhism is the highest religion, and his prediction of the revival of Buddhism at the final stage of development of human civilization.
Buddhism occupied an even more important position in his late works, in which he, among other things, compared and contrasted the teachings of Buddhism with those of Confucianism and Daoism. He discussed in some depth the similarities and dissimilarities in their understanding of human nature, the purpose of life, the significance of bodily and spiritual cultivation, etc, with the aim of demonstrating that Buddhism will eventually become the main stream of world culture in the future.
The thesis also investigates the personal, social and historical factors contributing to Liang Shu-ming’s early belief in Buddhism, his shift from Buddhism to Confucianism in his middle years, and his return to Buddhist in his old age, so as to determine whether he was ultimately a Confucianist or a Buddhist.published_or_final_versionChineseDoctoralDoctor of Philosoph
Liang jing xin ji
No full text許敬宗等輯. 兩京新記 : [殘1卷] / 韋述撰.Date from preface.殘4卷: 存卷662, 664, 668, 695.框13.1 x 9.1 cm., 9行21字, 黑口, 左右雙邊, 無魚尾, 版心中鐫分冊書名, 下鐫叢書名.Xu Jingzong deng ji. Liang jing xin ji : [can 1 juan] / Wei Shu zhuan.Can 4 juan: cun juan 662, 664, 668, 695.Kuang 13.1 x 9.1 cm., 9 xing 21 zi, hei kou, zuo you shuang bian, wu yu wei, ban xin zhong juan fen ce shu ming, xia juan cong shu ming
He Danru xian sheng miao lian.
No full text[梁紀佩編纂].書名據封面.[Liang Jipei bian zuan].Shu ming ju feng mian
Shu hua jin tang
No full text陳繼儒撰. 香案牘 / 陳繼儒纂 ; 郁嘉慶評. 尚白齋鋟讀書十六觀 : 附書畫金湯 / 陳繼儒著 ; 沈從先校.綫裝, 1函.框22.5x14公分, 分上下欄. 上欄刻註, 小字18行, 每行4字 ; 下欄正文9行18字. 白口, 單黑魚尾, 四周單邊. 版心上鐫題名, 中鐫卷次, 下鐫葉次.Xian zhuang, 1 han.Kuang 22.5 x 14 gong fen, liang jie ban. Shang lan ke zhu, xiao zi 18 hang, mei hang 4 zi ; xia lan zheng wen 9 hang 18 zi. Bai kou, dan hei yu wei, si zhou dan bian. Ban xin shang juan ti ming, zhong juan juan ci, xia juan ye ci.Chen Jiru zhuan. Xiang an du / Chen Jiru zuan ; Yu Jiaqing ping. Shang bai zhai qian du shu shi liu guan : fu shu hua jin tang / Chen Jiru zhu ; Shen Congxian jiao
Liang zi dian zai jin shu na mi jie gou shang de ying guang dong tai
No full textFok, Chi Ho = 量子點在金屬納米結構上的熒光動態 / 霍智灝.Thesis M.Phil. Chinese University of Hong Kong 2013.Includes bibliographical references (leaves 136-147).Abstracts also in Chinese.Title from PDF title page (viewed on 03, November, 2016).Fok, Chi Ho = Liang zi dian zai jin shu na mi jie gou shang de ying guang dong tai / Huo Zhihao
Liang Rengong wen ji hui bian. v.1
No full text梁啓超.線裝,一函Liang Qichao.Detailed notes in vernacular field only
Cong qing chen dao ye ban.
No full text梁鎮譯.Translation of: Von morgens bis mitternachts.本電子書乃根據《香港版權條例(第528章)》而複製, 並只可在大學圖書館系統內的獨立電子書系統上使用.Liang Zhen yi.Ben dian zi shu nai gen ju "Xianggang ban quan tiao li (Di 528 zhang)" er fu zhi, bing zhi ke zai da xue tu shu guan xi tong nei de du li dian zi shu xi tong shang shi yong
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