Title Promoter Affiliations Abstract "The Creation of Yang Zhu as A Philisopher in The Republican Era" "Carine Defoort" "Chinese Studies, Leuven" "The fame of Yangism was, in ancient times, as great as Confucianism and Mohism. As a matter of fact, Mohism and Confucianism were considered as equals during the Warring States period and the Han Dynasty, while Yangism being the third greatest school among the Hundred Schools of Thought. It is not until later times that Yangism and Mohism were deemed less than Confucianism. And after the Book Burning and Burial of the Scholars in the Qin Dynasty, instead of reviving to there original status like Confucianism, Yangism, as well as Mohism, remained in lack of concern in the following time. Although the spread of Mohism never died out, the original materials of Yangism and the legendary founder Yang Zhu were lost in hundreds and thousands of years that follows. The rehabilitation of Yangism sprouted in the late Qing Dynasty and then the study on Yangism entered its second peak of prosperity in the Republican Era. Despite that the intention of the scholars who assorted the materials of Yangism and tried to annotate the Yangist texts might not be to bring back passions for Yangism, their works undoubtedly brought attention to the Yangist school of thought. Then there came the time when a drastic revolution happened not only in Chinese society but also in the minds of Chinese people. With the import of various foreign theories, it was soon realized by Republican scholars that while to take in theories generated in other cultures was momentous, to establish the competing theory system of Chinese traditional philosophy was fundamental as well. Under the unique circumstances that the society was in urgent need of the guidance of theory for its transition, Republican scholars turned to Yangism that people of the Republic could relate to so that they were able to refute Confucianism and promote civil rights and democracy. However, with the drastic reform of Chinese society, the attention that was brought back to Yangism also invoked intense controversy in the academic circle. In this new trend of the propagation of Yangism, Republican scholars retrospectively reviewed the Yangist school of thought in terms of imported theories and newly coined neologisms. And although there are researches focusing on the assortment of the works on Yangism, and some examinations of the relationship between individuals and freedom, democracy and civil rights, happiness and giving way to ones' desires, world-weariness and annihilationism in Yangist philosophy, the influences of the social background, the cultural development and the reformation of ideology on how Yang Zhu was created as a philosopher was neglected. In addition, despite that the works of Republican scholars were studied from multiple angles through the years, to shed light on the reasons of their interpretations is unprecedented. Moreover, in the Republican era, imported theories played a great part in the interpretation and construction of the Yangist philosophy for scholars, it is of essence to pay attention to the influence the scholars got from these theories. This paper will focus on the influences of the social background, the cultural development and the reformation of ideology on how Yang Zhu was created as a philosopher presented in the works of Republican scholars. And a research will be carried on from the connections between the Republican scholars' rendition of the Yangist philosophy and the related works mentioned in their study.   " "A Study on Philosopy of YangZhu" "Carine Defoort" "Chinese Studies, Leuven" "The aim of this investigation is to understand philosophical perspective of YangZhu. In this inquiry, I focus primarily on the concept of “good” itself and the condition for the “good life”—with particular attention given to a “good community” as espoused in the philosophy of Yang Zhu. Whereas the concept of good regarding individual life is basically related with natural preference for pleasure and happiness, the concept of good regarding community is involved in utility for community. Since individual life and community life are connected in essential ways, it is critical to investigate the ideal standards for both the “good life” and the “good community” and methods of achieving happiness in human life. Many thinkers and scholars in the east and west have suggested as much in their models and thought paradigms, so much so, in fact, that a surge of interest in the relatedness of the individual to the community has arisen." "Transmission and Transformation of European Church Types in China: The Churches of the Scheut Missions beyond the Great Wall, 1865-1955" "Krista De Jonge" "Architecture and Society" "The BelgianCongregation of the Immaculate Heart of Mary (C.I.C.M.), also known as the Scheut fathers or Scheutists, was founded in Brussels by Théophile Verbist in 1862. Rome assigned the congregation the mission to evangelizethe vast spaces of Mongolia and gradually organised the territory in seven vicariates apostolic, namely Jehol, Chifeng, Xiwanzi, Jining, Suiyuan, Ningxia and Datong. The Scheutists were active beyond the Great Wall for ninety years, from 1865 to 1955. The Scheutists developed an important building activity in China after the Boxer Uprising of 1898-1900. Only a few of these churches survived the Chinese Civil War of 1947-1949 and the Cultural Revolution of 1966-1976. The method of this dissertation combines fieldwork and archival research. Fieldwork was done in March 2010 and May 2011 (the latter with Prof. Thomas Coomans) and recorded significant remains. Written and visual sources from the Archives of the Scheutists, which are conserved at KADOC-KU Leuven, as well as documents from the Ferdinand Verbiest Institute in Leuven and severalfamily archives in Belgium, allowed reconstructing the construction process and the historical contexts of the buildings.After the Boxer Uprising, thanks to the indemnity money from the Chinese state and the growing number of Christians, the C.I.C.M. mission grew and the church prolifically constructed in Western styles, especially Gothic. From the late 1910s, under the rule of the young Republic, began a great movement of modernization of Chinese society. Parallel to this, the Roman Catholic Church defined a new evangelizing policy for the missions in 1919 and began to implement a process of indigenization in China from 1922. The main part of this dissertation demonstrates the evolution of Scheutist churches through sixteen case studies, grouped in three phases. mso-ansi-language:EN-GB"" lang=""EN-GB"">The first phase covers the period from 1865 to 1900, with the early settlements of the Scheut fathers in the vast Mongolian steppe. The poor, modest chapels and churches from this period were in all likelihood built by local people under the supervision of the missionaries. The second phase, corresponding with the heyday of Scheut in China, begins after the defeat of the Boxers in 1900 and goes until the middle of the 1920s. Many new churches were built and referred to designs and stylesfrom the home country of the missionaries. This phase is dominated by father Alphonse De Moerloose (1858-1932), who had studied architecture atthe St. Luke School of Ghent before entering the C.I.C.M. in 1881. After 1900 he received the opportunity of his life and was commissioned witha wide range of projects. The third phase is a consequence of major changes both in Chinese society and in the Catholic Church after the First World War. The new missionary policy of Rome (encyclicals Maximum illud, 1919, and Rerum Ecclesiae, 1926), implemented in China by archbishop Celso Costantini from 1922, stressed the need of localclergy and promoted indigenized religious art and architecture. Several Scheut fathers were important agents of development of the new Chinese-Christian art and architecture.This dissertation not only focuses on the transmission and transformation of Western types and styles in China, but also deals with the important issue of construction. Building beyond the Great Wall, even in Gothic style, obliged the missionaries to encounter the Chinese workers, construction methods, and buildings materials. Traditional Chinese architecture and Western building systems worked in totally different manners. The encounter of Scheut missionaries with native craftsmen and local conditions in Northern China generated many construction problems, resulting in hybrid compromises. Other important factors of influence were Northern Chinas climate, gender segregation, and Chinese orientation rules of architecture.This dissertation investigates and unravels the cultural and historical meaning of the Scheutist churches, including their specific contribution to the history of Chinese-Christian architecture. After having been a typical Western missionary congregation in the nineteenth century, C.I.C.M. became one of the most progressive missions in China in the 1920s. At last, this studyconfirms the existence of a number of churches from the second half of the nineteenth to the mid-twentieth century in the less explored region beyond the Great Wall. This heritage is largely unknown and often underestimated. The potential value of church buildings needs to be enhanced and merits a better evaluation. Nevertheless, the churches studied in this dissertation show the evolution of  Christian architecture, in particular that of the Belgian missionaries of the Congregation of the Holy Heart of Mary (the Scheut Fathers) and their relations with Belgiumthe home country."