師大學報
Permanent URI for this collectionhttp://rportal.lib.ntnu.edu.tw/handle/20.500.12235/169
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Item 道家流變史論(國立臺灣師範大學研究發展處, 1991-06-??) 莊萬壽道家以老莊為巨擘，然其始則起於西周的史官。本論文縱論道家流變之跡，起於西周，終於魏晉，凡分六期：一、形成期：西周史官的原始道家。二、成熟期：春秋 史官老耳冉的思想。三、全盛期：我國下半葉道家的多元發展，可分三派：（一）莊子學派。（二）黃老學派。（三）楊朱學派。四、黃老期：漢初的黃老思想。 五、科學期：東漢王充和張衡的道家思想中的科學精神。六、蛻變期：魏晉的道家思想。Item 「莊子」與陰陽家(國立臺灣師範大學研究發展處, 2000-10-??) 莊萬壽; Wan-Shlou Chuang漢代的道家，實指黃老。司馬談《論六家要旨》以為道家係取「陰陽之大順」與懦、墨、名、法，揉合而成的。其中所謂「陰陽」主要是指陰陽家的騶衍學說。 道家書中，《老子》並不兼有陰陽、懦、墨、名、法的思想，《老子》只是黃老學者所利用之經典而已。倒是《莊子》書中有不少篇卻具有這樣多元的思想，如〈天地〉、〈天道〉、〈天運〉、〈天下〉等篇都隱藏著陰陽家的思想原型。本論文是第一篇探討《莊子》與陰陽家關係的專著。 《莊子》稱「天道運」，即指騶衍的「主運」，「帝王之德」乃騶衍的「五帝德」。 〈天下〉篇的「君先臣後」是騶衍的「六親之施」。〈在宥〉、(秋水〉篇有似「大九洲」的世界。尤其〈天下〉、(天道〉的變化、運、數充滿陰陽家的系統。而陰陽五行的學說，透過「黃帝」之名，滲透到政治、曆法、服飾、樂律之中，《莊子》似有近似的文字。 本論文揭開了《莊子》書中，有關陰陽家思想的線索。Item 嵇康先世及家族考述(國立臺灣師範大學研究發展處, 1981-06-??) 莊萬壽I. Observation Concerning Ji Kang's Personal Historical DataJi Kang - - one of the most priminent artists, poets, and philosophers in the Epoch of Three Kingdoms - - was killed because of his opposition to powers. Historians of his time, being afraid of political persecution, did not give a true account of this matter, so that in later years, the authenticity of the historical account about him became divergently controvercial. Historical data of different sources, including poems and essays written by him that have been preserved until today, are in this paper carefully observed.II. Observation Concerning Ji Kang's surnameModern scholars often regard Ji as a surname of humble people. As a matter of fact, Ji (嵇) is a surname evolving from Ji （稽）. Ji Kang's ancestors actually come from Kuay-Ji ( 會稽). This will be proved from many viewpoints.III. Ji Kang's Father and BrotherA complete study of the materials concerning Ji Kang's father and brother shows that they had intimate relationship with Tsaur Tsau (曹操). Ji Kang was born after his father's death. He was brought up by his mother and his elder brother. Ji Kang was in bad terms with his another brother Ji Shi ( 稽喜 ) because he strongly opposed his siding with Sy Ma-i (司馬懿) as Ji Shi sucessfully overturned the existing political power.IV. Ji Kang's Off springsJi Kang's wife was the princess of Wei Dynasty, possibly Tsaur Tsau (曹操)'s granddaughter.Ji Kang, being unwilling to take advantage of his familial re-lationship to seek for prosperity, led a poverty-stricken life. His son and his daughter were killed by members belonging to Sy Ma-i's family.V. Date of Ji Kang's Birth and DeathJi Kang was born in 224 A. D. and died in 263 A. D.VI. Ji Kang's AncestryJi Kang's relatives totalized thirty persons are listed. This contributes to supplement Wei-Tsin Dynasty's Ancestry.Item 戰國北方詩歌的初探(國立臺灣師範大學研究發展處, 1983-06-??) 莊萬壽Poems can express the feelings and thought of human beings. That is Why poems exist everywhere in all ages. Before and during the Age of Spring and Autumn（春秋）, odes and folk songs were popular in North China. The only existent collection of these poems and songs were popular in North China. The only existent collection of these poems and songs is odes or Shih Ching（詩經）. Later, in the Age of warring States（戰國）, this situation changed completely; few poems and songs of any kinds were collected in North China. However, the culture of South China, especially that of the State of Ch'u（?）,was flourishing at that time. As a result, the State of Ch'u was abundant in various kinds of poems and songs. The only existent collection of these poems and songs is The Songs of Ch'u（楚辭）. Nevertheless, it is the poems and songs of North China which this article is concerned.Because of There were hardly any poems and songs collected in North Chinathe interruption of song-collecting in the Western Chou Dynasty（西周）;the adventures of the people and the failure of song-collecting and are dealt with through;the opposition of the orthodox scholarship.The contents of the poems and songs of North ChinaThe form of To ke（徒歌）;The form of folk songs; andThe form of the four-character poems.Item 列子新證(國立臺灣師範大學研究發展處, 1985-06-??) 莊萬壽Lieh-Tzu has been studied for a long time ever since it was written in the Wei-Chin era. In fact, the backgrounds of the figures and sentences in the book were almost before Han Dynasty. From Lieh-Tsu I carry on researches into the sources of Lieh's thought. The main subject of the book is the study of Chi (氣), self-appearing (自生), self-change (自化), and the topic of fate (命運).The conclusion of the book Lieh-Tzu was condensed from Huang-Lao thought (黃老思想) in Han Dynasty.