The expression "three thousands" (三千) does not indicate a numerical or substantical immensity, but intends to show the inter-permeation of all dharmas and the ultimate unity of the whole universe.As the basis of "three thousands" the school sets forth a world system of ten realms. (十界) That is to say , the world of living beings is devided into ten realms, of which thehigher four are saintly (四聖) and the lower six are ordinary. (六凡)These ten realms are mutually immanent and mutually inclusive, (十界互具) each one having in it the remaining nine realms. This immanence of each of the ten worlds inall of them accounts for 100 worlds. (百界)Further, each of these realms has ten features of Thusness. (十如是) That is form, nature, substance, force, action, cause, circumstance, effect, remuneration, and the ultimate state. By discovering these ten features in the 100 worlds, this school arrives at the doctrine of 1000 realms. (千如)Moreover, each realm consists of three divisions (三世間) : the species of living beings (眾生世間), the species of space-region (國土世間)， and the spacies of five aggregates (五蘊 世間). Thus there are three thousand worlds (三千世間), constituting the whole of manifested reality. The universe of all beings are the whole world of dynamic becoming.In the end, all the dharmas of the universe are immanent In one rnoment of thought. Namely, that the one moment of thought is itself 3000 worlds (一念三千).

According to the tradition of the Zen Buddhistic school, the sudden method of Hui Neng follows the orthodox teachings of Hung Jen and Tao Hsin, while the gradual method of Shen Hsiu is a heresy. The present paper, based on a comparative study of Shen Hsiu's and Tao Hsin's way of Zen, shows that the method of "looking at mind, looking atpurity" critized by Hui Neng, is espoused not only by Shen Hsiu but also by Tao Hsin.Both Tao Hsin and Shen Hsiu adhere to the Zen of the Laṅkāvatāra Sūtra advocated by the earlier Zen masters from Bodhidharma on, but in Hui Neng and the later masters, we find that many ideas derived from the Diamond Sūtra are introduced into the way of Zen. This is the reason why Hui Neng takes exception to Tao Hsin's and Shen Hsiu's "Laṅkāvatāra Zen". Therefore, the distinction between "orthodoxy" and "heresy" in Zen school is not merely a matter of who holds fast to the original teachings of Bodhidharma, there are other factors to be considered.

韓非 has been regarded as the greatest thinker of the Legalist School. The main reason of such recoginization is always to be supposed that he first equally estimate each ofthese three elements 一勢、術、法- in the process of dealing with political affairs. For giving a more profounder research, in this paper I try to discuss his extraordinary view concerning the well-governed country and the relationship between king and subjects. And then I also try to point out the reason why he would insist that 勢、術、法 should have the main roles in a well operation government.

This article is divided into three main parts. The first part deals with the historical development of the problems on the theories of human nature by Han-Confucianists fromChia-yi (200-168 B. C.), through Liu An (179-122 B. C.), Tung Chung-shu (179-104 B.C.), Liu Shang (77-6 B.C.), Yang Hsiung (53 B. C.-18 A. D.), Wang Chung (27-100 A. D.) to Hsün Yüeh (148-209 A. D.). In this part I try to shovv that the discussions on the theories of human nature by these philosophers had not sucedeed beyond the limitationof Pre-chin period. Their discussions are only the reflections on the good or bad nature proposed by Mencius or Hsün-tzu.In the second part I group the theories of Han-Confucianists on the human nature as the essential contents of this article. In my opinion there are four groups which can besummarized all the theories on the human nature in Han-dynasties, namely: theory of feeling , essentialism, liberalism and determinism. In all these theories there is however a metaphysical foundation: T'ien (Heaven). Human nature is participated the nature of T'ien. T'ien is the ultimate being of human existence. T'ien-ming (mandate of heaven) is therefore the orientation of human nature. The relation between T'ien and man is the very characteristics of Han-Confucianists.Finally, in the third part, the contemporary significance is discussed in the light of western philosophical and religious wisdom. The soul-body dualism both from Plato and Hebrew or Christianity should be complimented to the Chinese philosophical discussion on the human nature. The soul as the participation of prototype from ideal world by Plato, or as the Image of God by the Hebrew and Christianity seems to be equivalent to the good nature of Mencius, and the body however as a part of the material world or the cause of the original sin to be unanimous with bad nature of Hsüntzu. The salvific way of union of soul with body both philosophical and religious from western cultural point of view should illustrate the solution of this problem on human nature for Chinese philosophy.

This paper will first trace the historical sources and analyze the philosophical categories as found in Chu Hsi's metaphysics in order to find some connection and logicalstructure between his cosmology and his theory on human nature. It will be made clear that Chu Hsi's cosmology is based on the logic of the "unity of substance and function"(i'i yung i ju) , and his ontology on that while "principle is one, its manifestations are many" (Ii i fen shu). However, the main interrest of Chu Hsi's philosophical thought lies inmoral self-cultivation which is centered on "seriousness and extension of principle" (chu-ching ch'iung-li). So it will be able to deal with the practical problem inherent in human nature-a problem or a kind of paradox that while human mind and universal mind stand in opposite, universal mind must be realized in human mind. From this point of view, Chu Hsi's theory on substance and function has great advantage in that it does neither avoid nor distort the contradictory opposite. It has also resolved many difficulties， proved the perfectibility of human nature, and provided a new way to sagehood. This is the main point this paper tries to explicate so as to demonstrate the profundity of Chu Hsi's philosophical thought.

There are several major items in the Book of Chuang Tse. These items become members of the Tao-te clan. Among them, Tao (道), te (德), tien (天), ti (地), wu ( 物),jen (人), are the five prominent ones. They constitute a group of items for the plan strategy of the tao-te clan. Tao (道), te (德), hsing (nature) (性), hsing (bodily form) (形),constitute another group of items for the accomplishment of a being in the tao-te clan. And ch'i (氣), ming (命), ts'ai (才), ch'ing (情), hsin (心), chih (知) make up a group ofitems concerning man in the tao-te clan. This is the first point of Chuang Tse's view as I expound in my paper.The second point is that by observing the tao-te clan we can understand what the world is, so the view of tao-te is just Chuang Tse's Weltanschaung. Parallel to this point isthe point that he takes 'to be' as the aim of 'ought to be'. Since the tao-te clan is just what is 'to be', the tao-te clan, i. e., his Weltanschauung, is also his view of 'ought to be'.The third point is that three is a distinction between 'what is from heaven' and 'what is from man'. From 'what is from man' come things that are not in the tao-te clan.They are 'ought-not-to-bes', because they are not 'to bes'.The 'ought not to be' must be ruled out. Just as when we winnow the chaff, and the dust will get into our eyes, so when we winnow benevolence and righteousness we will cause the greatest confusion in the world. Therefore Chuang Tse maintains that kings or politicians must not winnow benevolence and righteousness. This is the fourth point as expounded in my paper.Since the 'ought to be' is simply 'to be' one needs no virtues to cultivate oneself. Chuang Tse's view of Tao-te as morality is a view of morality vvithout virtues. However, hedoes not go so far as to deny good, for the tao-te clan is good by itself. To abandon benevolence and righteousness does not, therefore, mean to abandon morality, it means only to abandon virtues. And his teaching of human nature is that human nature must be kept as what it is. While one needs no cultivation through virtues, still human nature isgood, because it is originally in the originally in the tao-te clan. This is the fifth paint.How can we keep our nature (性) vvithin the tao-te clan and not let it go beyond the latter? The answer is that we must maintain intactly what comes from heaven (全天) andkeep our original selves (守人). This is the sixth point expounded in my paper.

This paper is a study of the theory of human nature of the Pre-Chin legalist school with "Kuan Tzu" , the "Book of Lord Shang" and "Han Fei Tzu" main reference. It is divided into the following sections: (1) prologue, (2) understanding of human nature as the necessary condition for governing the world, (3) analysis of human nature in "Kuan Tzu" , (4) analysis of human nature in the "Book of Lord Shang", (5) analysis of human nature in "Han Fei Tzu", and (6) exanlination and appraisal of the theory of human nature of the Pre-Chin legalist school.The present author's analysis shows that the Pre-Chin legalist philosophers refrained from commenting on the question whether human nature is essentially good or evil.Their main concern is how a ruler could adequately govern the nation. In order to govern the nation, it is necessary to carry out empirical studies of human nature withoutmaking value judgments. The three main texts mentioned above all agree that emotions and desires are the basic elements of human nature, but they differ in details. Thetheories of human nature in "Kuan Tzu" and in "Han Fei Tzu" are, because of their Taoist intent and insight, especially profound and complicated.

It is well-known fact that Kuei-chi (A. D. 632-682) and his Great Teacher, Hsüan-tsan (A. D. 600-664) are the founder of the Chinese Vijñānavāda's school, Fa-hsing-tzung (法相宗), Kuei-chi has not only the Indian and Chinese Vijñānavāda's theories, but also his outstanding theories, because he , borrowed the important technical name "citta-uttāpana" (鍊磨，心) from the Mahāyānasaṁgraha-śastra, explains the "Deep course of the Prajñāpāramitā" of PPHS (Prajñāpāramitā-hṛdaya-sūtra) with the theories of Vijñānavāda's Practices.Before explaining this Vijñānavāda's theories, I, in this paper, attempt to explain the meanings of Mind (citta) connected with the Three "citta-uttāpana" from the viewpointof PPHV, the Commentary of PPHS by Kuei-chi. In the First Section , Kuei-chi's works, the name of 26 books are introduced, and then his special Chinese explanations of"vijñāptimātra" (唯識) and "vijñāptimātratā" (唯識性) are dealt. In order to research the theories of "citta", "manas" and "vijñāna" in the PPHV, the Second Section is dividedinto three subsections as follows: (1) the "vijñāna" (識) of the Five-skandhas means "citta" , "manas" and "vijñāna". (2) The "manas" (意) of the Twelve-āyatanas means theeight vijñāna. (3) The "mano-vijñāna-dhātu" (意識界) of the Eighten-dhātus has above both meanings: the citta (Eighth Vijñāna)， the "manas" (Seventh Vijñāna) and "vijñāna" (six vijñāna). Of them the first two, especially have three states' vijñāna. As regards these theories, a diagram of the comparative saṁskrit with Chinese theories, and some theories of the Āgama, Yogācāra-bhūmi and Mahāyānasaṁgraha-bhāṣya etc. are discussed.In conclusion, the outstanding theories of Kuei-chi are considered as follows : (1) The "citta" , "manas" and "vijñāna" have the characteristics of both negative and positive. (2)The natures of both the Eighth Vijñāna (citta) and the Seventh Vijñāna (manas) are good, which are different not only from the Vijñaptimātra-siddhi-śāstra， but also fromFui-ching (慧淨)'s Tathāgatagarbha.

This paper attempts to make a critical analysis of the nature of mind in the Awakening of Mahayana Faith, a text belonging to the corpus of Tathāgatagarbha literature.The first section examines the two aspects of the One mind: the Gate of Suchness and the Gate of Samsara. The important point that the One Mind theory makes is that thepurity, or suchness of the mind inherently exists, while the elements of impurity, or samsara in the mind are adventitious.The second section deals with the theoretical diffculties arising from the theory of One Mind. First, is the inherently pure mind a from of monisn? Second, since the One Mindis originally pure, where does evil come from? The doctrine of śūnyatā at Ii can be, employed to solve the first problem, while the theory of avidya is used to explain away the second problern.Syncretizing the theory of human nature in Yogācāra and Tathāgatagarbha traditions, the Awakening of Mahayana Faith, based on the existence of innate pure mind, establishes the foundation of Buddhahood.

Chi-tsang is generally considered a great synthesizer of the San-lun school, that means he faithfully and adequately in terprets the teachings of "San-lun" (Three Treatises).However, as he lived at a time when the Lotus Sutra and the Nirvana Sutra were immensely popular and the schools of Ti-lun and She-Iun prosperous and influential, Chi-tsang could not avoid borrowing so heavily from the teachings of there schools and scriptures, that his works can no longer be confined within the limits of the San-lun school. The shift indicates. breakthrough in Chi-tsang's own intellectual development, yet it also has negative impact on the circulation of the San-Iun teachings.The present paper attempts to show, through a study of his theory of Buddhahood and of Mind-Essence, how Chi-tsang combines and integrates the doctrine of the middle-path in the Three Treatises with the concept of "One Vehicle" in the Lotus Sutra, of "Buddhahood" in the Nirvana S'utra, and of "Tathagata-Garbha" in Ti-lun school and She-lun school. It also endeavors to show vvhat new elements have been added. through this integration, to the doctrine of the middle path of the Three Treatises. It is believed that the study proves that Chi-tsang's philosophy has gone beyond the boundaries of the San-Iun school.

Tractatus exponents have only occasionally used the expression 'possible world', and seem never to give prominence to the concept and theory of possible vvorld in the Tractatus philosophy. I here point out that the Tractatus philosophy not only intrinsically involves a possible world and has its own original and distinctive theory of possible world, but also that it at many points implicitly appeals to a possible world or somethings analogous-even though the expression 'possible world' never appears and the expression ‘imagined world' only appears once in the Tractatus text.First we show that the core of the theory of the structure of world in the Tractatus is itself a distinctive theory of possible world. Next we show that the following elements in the Tractatus conception appeal to possible world: the theory of the meaning of a proposition, the sense of a picture and the truth theory in the picture theory, the truth theoryof propositions, and the concepts of tautology and contradiction. This is because, without appealing to a possible world, there could not be any false proposition, not could thedefinition of the falsehood of pictures and propositions be sustained. Moreover, the Tractatus semantics of tautology and contradiction depends completely on the concept of a possible world. Wittgenstein should be the first major discoverer of a possible world conception since Leibniz.

Since Hui Shih the sophist friend of Chuang Tzu's, it has been philosopher's custom to point to self-contradictions in Chuang Tzu. For example, Mr. Ho Pao-chung's recentpaper says: since Tao pervades everywhere, no one can return to it; since the self is one, self-fasting is suicide. Chuang Tzu urges us such logical impossibles; he makes nosense.This paper replies that: (a) this is an inevitable outcome both of the encounter between life (particular) and language (universal) , and of the self which is one in two and two inone; (b) we need to point out these inherent contradictions in life and their significance for us; (c) Chuang Tzu's "cantradictions" are an honest account of all this; he playswith them to arouse us, both to realize the inexpressible Tao and to roam in life with joyless joy.

There are many difficulties of the mind-brain identity theory. One of them is the problem that mental properties (such as incorrigibility, privileged, access, privacy, etc.) arenot reducible to physical properties. In this paper, we argued that th is difficulty cannot get any trouble into identity theory, because mental state have not these properties.

This essay attempts to show that there are three approahes to Logos in Heidegger's Thought. (1) The existential approach of Being and Time (1927). (2) The ontologicalapproach from 1935 to 1949, i. e., from An Introduction to Metaphysics to Letter on Humanism. (3 ) The hermeneutical approach from 1950 onward. In the conclusion of this essay, the reIationship of these three approaches is analysed.

Friedrich Schleiermacher's contribution in the field of the modern philosophy lies lnainly in his systematically‘ universally and philosophically examining the ordinarily linguistical phenomenon of "understanding". Aiming at explicatlng the development of understanding, Friedrich Schleiermacher's General Hermeneutics was known for in the various circles of the contemporary thought, especially covering that of literature, theology and social sciences. In this paper I try to illustrate his early creative reflectionsupon the hermeneutical theme and to present them in a cogent and systematic form. The paper is divided into four sections. Section one comparatively clarifies Friedrich Schleiermacher's view of the nature and scope of Hermeneutics.Section two explains Friedrich Schleiermacher's critical reflection upon the relation between the overcoming of misunderstanding and his socalled "the more rigorous method of interpretation" , that means his General Hermeneutics. Section three deals with Friedrich Schleiermachers theory of the early General Hermeneutics and, at the same time, recapitulates its definte influence upon the developlnent of his thought in the middle (that is, mature) stage. Section four synthetically presents his diviantory positions which include that of language and life that were playing an important roles in the contemporary philosophy. Of course, some critical observations are included in the conclusion which is in the form of review and discussion.Basically speaking, the early hermeneutical thought of Friedrich Schleiermacher is an important contribution to his mature framework of the General Hermeneutics, and even to the contemporarily hermeneutical field. Yet his presupposition of understanding fails to provide a sufficient account of the integrated and genuine understanding.

The dualistic Weltanschauung is the most influential philiosophical theory in the Western World. It was founded by both the greek philosophers and the Hebrew prophets. Christianity in the Middle Ages adopted and devoloped it to a great extent. From Renaissance on the Rationalists, the Empiricists and the Reformers each pushed it further in their own ways. There are however, Western thinkers who found the dualistic perspective inadequate and tried to reach a higher standpoint, from which the two poles of the various forms of dualism can be united and harmonized. This article attempts to explicate and evaluate the above thinking process. It is divided into three parts.In the first part, the historical development of Dualism from the Pre-socratics, through Plato, Aristotle, Christianity and the modern world to the contemporary period will be discussed. In this discussion we can see the origin, the flourishing and the transformation of the dualistic theory.The second part focusses on the essential contents of the dualistic world view ranging from Cosmology to Anthropology. Linking soul to the ideal vvorld, and body to the sensible world both the Greek philosophers and the Roman thinkers tried to reunify the dualistic world through the presence of human being. The Christian theologians went one step further and combined divine nature with human nature in God-man, Jesus Christ. The hellenic anthropocentrism, the hebraic theocentrism and the Christian Christocentrism are exposed and clarified in the discussion.In the third part we turn our attention to the Contemporary Meaning of the dualistic view. It is affirmed that first, the right way of Philosophy is proceed from Cosmology to Anthropology, and not vice versa, secondly, Theocentrism and Anthropocentrism must co-exist and help each other in order to fulfill their final existential purpose; and thirdly, all the theoretical contrasts, oppositions and contradictions should be united and harmonised in a higher principle, as in Cusanus' Motto: Coincidentia Oppositorum.