學術著作誠信：
給學生及老師的指引

The laws of motion were first given by Newton [1], while the extension to high speeds was first proposed by Einstein [2].

1. I Newton, Philosophiae Naturalis Principia Mathematica, 1st ed. (Streater, London 1687); see also the modern English translation, A Motte (later revised by A Cajori), Sir Isaac Newton’s Mathematical Principles of Natural Philosophy (Univ of California Press, Berkeley and Los Angeles, 1934; paperback 1962).
2. A Einstein, Ann. Phys. (Germany), 17, 891-921 (1905)

One of the most widely used collections of canned programs is the Statistical Package for the Social Sciences (SPSS) [1].

1. Nie, N.H., Hull, C.H., Jenkins, J.G., Steinbrenner, K., & Bent, D.H. Statistical Package for the Social Sciences (2nd ed.). New York: McGraw-Hill, 1975.

Social members experience various modes of control exerted over them. According to Berger, “Where human beings live or work in compact groups, in which they are personally known and to which they are tied by feeling of personal loyalty (the kind that sociologists call primary groups), very potent and simultaneously very subtle mechanisms of control are constantly brought to bear upon the actual or potential deviant. These are the mechanisms of persuasion, ridicule, gossip and opprobrium” [1].

1. P Berger. Invitation to Sociology (London: Penguin, 1991), p 87.

「在西洋社會裏，國家社會這個團體是一個明顯的也是唯一特出的群己界線。在國家裏做人民的無所逃於這團體之外，….. 在我們傳統裏群的極限是模糊不清的‘天下’….. 界線從來就是不清不楚的，….. 所以可以著手的，具體的只有己 …..」[1]

1. 費孝通。《鄉土中國》（香港：三聯。1986）， 第28 頁。

The laws of motion were first given by a long time ago (Newton, 1687), while the extension to high speeds was first proposed by Einstein (1905).

Einstein, A (1905). Ann. Phys. (Germany), 17, 891-921.
Newton, I (1687). Philosophiae Naturalis Principia Mathematica, 1st ed. (Streater, London); see also the modern English translation, A Motte (later revised by A Cajori), Sir Isaac Newton’s Mathematical Principles of Natural Philosophy (Univ of California Press, Berkeley and Los Angeles, 1934; paperback 1962).

Social members experience various modes of control exerted over them. According to Berger, “Where human beings live or work in compact groups, in which they are personally known and to which they are tied by feeling of personal loyalty (the kind that sociologists call primary groups), very potent and simultaneously very subtle mechanisms of control are constantly brought to bear upon the actual or potential deviant. These are the mechanisms of persuasion, ridicule, gossip and opprobrium (Berger 1991:87).

Berger, Peter (1991). Invitation to Sociology. London: Penguin

「在西洋社會裏，國家社會這個團體是一個明顯的也是唯一特出的群己界線。在國家裏做人民的無所逃於這團體之外，….. 在我們傳統裏群的極限是模糊不清的‘天下’….. 界線從來就是不清不楚的，….. 所以可以著手的，具體的只有己 …..」（費孝通 1986:28）

費孝通。（1986）。《鄉土中國》。香港：三聯。

The laws of motion were first given by Newton a long time ago (I Newton, Principia Mathematica, 1687), while the extension to high speeds was first proposed by Einstein (A Einstein, Ann. Phys, 1905).

教授甲寫作了「（抄錄300頁）」。這是一本精彩的書。

Where human beings live or work in compact groups, in which they are personally known and to which they are tied by feeling of personal loyalty (the kind that sociologists call primary groups), very potent and simultaneously very subtle mechanisms of control are constantly brought to bear upon the actual or potential deviant. These are the mechanisms of persuasion, ridicule, gossip and opprobrium.

Social members experience various modes of control exerted over them. Where human beings live or work in compact groups, in which they are personally known and to which they are tied by feeling of personal loyalty (the kind that sociologists call primary groups), very potent and simultaneously very subtle mechanisms of control are constantly brought to bear upon the actual or potential deviant. These are the mechanisms of persuasion, ridicule, gossip and opprobrium.

Where human beings live or work in primary groups, very potent and subtle mechanisms of control are brought to bear upon the deviant members. These are the mechanisms of persuasion, ridicule and gossip.

Social members experience various modes of control exerted over them. “Where human beings live or work in compact groups, in which they are personally known and to which they are tied by feeling of personal loyalty (the kind that sociologists call primary groups), very potent and simultaneously very subtle mechanisms of control are constantly brought to bear upon the actual or potential deviant. These are the mechanisms of persuasion, ridicule, gossip and opprobrium” [1].

“Where human beings live or work in … primary groups, … very potent and simultaneously very subtle mechanisms of control are constantly brought to bear upon the … deviant. These are the mechanisms of persuasion, ridicule, gossip and opprobrium” [1].

在西洋社會裏，國家這個團體是一個明顯的也是唯一特出的群己界線。在國家裏做人民的無所逃於這團體之外，像一根柴捆在一束裏，他們不能不把國家弄成個為每個分子謀利益的機構，於是他們有革命、有憲法、有法律、有國會等等。在我們傳統裏群的極限是模糊不清的天下，國是皇帝之家，界線從來就是不清不楚的。不過是從自己這個中心裏推出去的社會勢力裏的一圈而已。所以可以著手的，具體的只有己，克己就成了社會生活中最重要的德性，他們不會去克群，使群不致侵略個人的權利。

西洋社會及中國傳統社會中的群己關係截然不同。在西洋社會裏，國家這個團體是一個明顯的也是唯一特出的群己界線。在國家裏做人民的無所逃於這團體之外，像一根柴捆在一束裏，他們不能不把國家弄成個為每個分子謀利益的機構，於是他們有革命、有憲法、有法律、有國會等等。在我們傳統裏群的極限是模糊不清的天下，國是皇帝之家，界線從來就是不清不楚的。不過是從自己這個中心推出去的社會勢力裏的一圈而已。所以可以著手的，具體的只有己，克己就成了社會生活中最重要的德性，他們不會去克群，使群不致侵略個人的權利。

在西洋社會裏，國家這個團體是一個明顯的也是唯一特出的群己界線。在國家裏做人民的無所逃於這團體之外。在我們傳統裏群的極限是模糊不清的天下，界線從來就是不清不楚的，所以可以著手的，具體的只有己。

費孝通在《鄉土中國》一文中指出，「在西洋社會裏，國家這個團體是一個明顯的也是唯一特出的群己界線。在國家裏做人民的無所逃於這團體之外，像一根柴捆在一束裏，他們不能不把國家弄成個為每個分子謀利益的機構，於是他們有革命、有憲法、有法律、有國會等等。在我們傳統裏群的極限是糢糊不清的天下，國是皇帝之家，界線從來就是不清不楚的，不過是從自己這個中心推出去的社會勢力裏的一圈而已。所以可以著手的，具體的只有己，克己就成了社會生活中最重要的德性，他們不會去克群，使群不致侵略個人的權利。」〔1〕

「在西洋社會裏，國家社會這個團體是一個明顯的也是唯一特出的群己界線。在國家裏做人民的無所逃於這團體之外，….. 在我們傳統裏群的極限是模糊不清的‘天下’….. 界線從來就是不清不楚的，….. 所以可以著手的，具體的只有己 …..」〔1〕。

Where human beings live or work in compact groups, in which they are personally known and to which they are tied by feeling of personal loyalty (the kind that sociologists call primary groups), very potent and simultaneously very subtle mechanisms of control are constantly brought to bear upon the actual or potential deviant. These are the mechanisms of persuasion, ridicule, gossip and opprobrium.

In primary groups, in which people knows each other personally, deviants (actual or potential) are restrained by delicate mechanisms of social control, including persuasion, ridicule, gossip, opprobrium, etc.

In primary groups, in which people knows each other personally, deviants (actual and potential) are restrained by delicate mechanisms of social control, including persuasion, ridicule, gossip, opprobrium, etc. [1]

在西洋社會裏，國家這個團體是一個明顯的也是唯一特出的群己界線。在國家裏做人民的無所逃於這團體之外，像一根柴捆在一束裏，他們不能不把國家弄成個為每個分子謀利益的機構，於是他們有革命、有憲法、有法律、有國會等等。在我們傳統裏群的極限是模糊不清的天下，國是皇帝之家，界線從來就是不清不楚的。不過是從自己這個中心裏推出去的社會勢力裏的一圈而已。所以可以著手的，具體的只有己，克己就成了社會生活中最重要的德性，他們不會去克群，使群不致侵略個人的權利。

西方社會中團體與個人之關係是清晰的，這尤其反映在國家這團體與個人的關係上。而中國傳統社會中團體與個人的關係從來都是含糊不清的，國家是皇帝的家族的延伸，因此不存在西方所謂的個人從團體中解放的問題，孔子所稱道的「克己」是唯一的社會道德。

西方社會中團體與個人之關係是清晰的，這尤其反映在國家這團體與個人的關係上。而中國傳統社會中團體與個人的關係從來都是含糊不清的，國家是皇帝的家族的延伸，因此不存在西方所謂的個人從團體中解放的問題，孔子所稱道的「克己」是唯一的社會道德。〔1〕

The European powers acquired colonies for a number of reasons:

1. Colonial possessions added to the political influence and power of the parent country and provided sites for military bases.
2. Most Westerners also saw colonialism as a civilizing enterprise, helping upgrade native peoples from their “primitive” conditions…
3. There was an important economic motive. From the early years of Western expansion, food, raw materials and other goods were taken from the colonized areas to full western economic development …

The European powers acquired colonies for

1. economic expansion;
2. exercise of political influence;
3. civilization of the “native” people

The colonization of “primitive” societies by Europe serves several purposes: economic expansion, exercise of political influence and civilization of the “native” peoples.

Every institution captures something of the time and interest of its members and provides something of a world for them; in brief, every institution has encompassing tendencies. When we review the different institutions in our Western society, we find some that are encompassing to a degree discontinuously greater than the ones next in line. Their encompassing or total character is symbolized by the barrier to social intercourse with the outside and to departure that is often built right into the physical plant, such as locked doors, high walls, barbed wire, cliffs, water, forests, or moors. These establishments I am calling total institutions [italics original], and it is their general characteristics I want to explore.

Hospitals are total institutions, the public access to which is strictly denied.

Hospitals are what Goffman calls “total institutions“, which is “symbolized by the barrier to social intercourse with the outside…” [1].

Hospitals are, in Goffman’s famous term, total institutions, the public access to which is strictly denied [1].

(The original source first introduced some key concepts.)

Hong Kong people can meet their economic needs mainly through supports from their familial groups. As such, they have no needs to press the government for provision of social welfare, and this accounts for the political apathy of Hong Kong people and thereby the political stability of Hong Kong.

According to Lau [1], Hong Kong people can meet their economic needs mainly through supports from their familial groups. As such, they have no needs to press the government for provision of social welfare, and their accounts for the political apathy of Hong Kong people and thereby the political stability of Hong Kong.

Hong Kong people can meet their economic needs mainly through supports from their familial groups. As such, they have no needs to press the government for provision of social welfare, and their accounts for the political apathy of Hong Kong people and thereby the political stability of Hong Kong [1].

A total of 58 agreements guaranteeing paid holidays had been signed by the unions in Britain in 1920. By the mid-20’s there were 16-17 percent of the labour-force who received paid holidays [1].

When asked if they feel themselves belonging to a class, 79% of our respondents said ‘yes’; 19 said ‘no’, and only 2% answered ‘don’t know’.

Wong and Lui [1] demonstrate that nearly 80% of their respondents feel themselves belonging to a class.

In countries where the religiously orthodox differ from modernists in their economic beliefs, the orthodox are far more likely to be to the left of modernists than to be right [1].

Table 2.6. Growth in the value of world exports by major product groups, 1985-93.
[table]
Source: Ref [1]

[graph]

Figure 6. The annual GDP growth in Hong Kong, 1960-1990.
Source: Ref [1].