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簡(jiǎn)介:山東師范大學(xué)碩士學(xué)位論文論春秋戰(zhàn)國(guó)時(shí)期世俗思想與宗教思想的沖突姓名杜仲申請(qǐng)學(xué)位級(jí)別碩士專業(yè)專門史指導(dǎo)教師王克奇20090420山東師范人學(xué)頎I(yíng)學(xué)位論文THECONFLICTSBETWEENTHESECULARTHOUGHTANDTHERELIGIOUSTHOUGHTFROMTHESPRINGANDAUTUMNPERIODTOTHEPERIODOFWARRINGSTATESABSTRACTINTHESPRINGANDAUTUMNPERIOD,THEPILLARSOFTHEZHOUDYNASTYTHEPATRIARCHSYSTEMANDTHEENFEOFFMENTSYSTEMTENDEDTOTHEDISINTEGRATIONGRADUALLY.ANDTHERELIGIOUSSYSTEMSTANDINGONTHEBASISALSOEXISTEDGRADUALLYTOCOLLAPSE.WHILETHEDEVELOPMENTOFTHESECULARTHOUGHTHADBEENGREATLY.ALONGWITHTHEDECLINEOFTHEZHOUDYNASTY,“SCHOLARS”,THECLASSOFTHEKNOWLEDGE.OBTAINEDTHELIBERATION.THEIRTHOUGHTSANDTHESPEECHBECAMEMOREFREE.INTHERELATIONSHIPBETWEENRELIGIOUSANDSECULAR,THEYHADEXTENSIVEDISCUSSIONSWITHAVIEWTOBUILDTHEIROWNIDEALOFSOCIALORDER.INTHESPRINGANDAUTUMNPERIOD,THEZHOUDYNASTYHADBEENWEAKENED,HOWEVER,THEEMPERORWASSTILLNOMINALLY’A‘‘COMMONLEADER’.‘‘HEAVEN’’WASSTILLTHECENTEROFTHERELIGIOUSSYSTEM.THESHACKLESOFRELIGIONTENDEDTORELAX.ANDTHESECULARTHOUGHTHADTHEGREATDEVELOPMENT.ATHEISM,MATERIALISTVIEWOFNATURE,RATIONALIDEASOFHUMANISM,ANDMINBENIDEAEMERGEDTOGETHER.INTHESPRINGANDAUTUMNPERIOD,THERELATIONSBETWEENTHESECULARTHOUGHTANDTHERELIGIOUSTHOUGHTMAINLYDISPLAYEDFORTHECONTRADICTIONSANDTHEIMPACTS.THESECULARTHOUGHTIMPACTEDTHEDOMINANCEOFTHEGOD,THEAUTHORITYOFTHEHEAVEN,ASWELLASTHECONTROLOFTHEGODSONEARTH,ANDEVENTHEEXISTENCEOFTHEGODS.INTHEPROCESSOFTHEIMPACTTOTHERELIGIOUSTHOUGHT,THESECULARTHOUGHTWASCARRYINGOUTTHEMISSIONWHICHABOLISHEDTHEOLDANDESTABLISHEDTHENEW.THEPOLITICALFUNCTIONOFRELIGIONGRADUALLYEMERGED.THESECULARTRENDOFTHERELIGIOUSSHOWED.THEORIGINALSENSEOFTHERELIGIOUSSYSTEMWASONTHEDEADENDPATH.INTHEPERIODOFWARRINGSTATES,THERELATIONSBETWEENTHESECULARTHOUGHTANDTHERELIGIOUSTHOUGHTMAINLYDISPLAYEDFORTHECONFRONTATIONANDINTEGRATIONOFBOTH.ONTHEONEHAND,ATHEISMANDMORALTHOUGHTBEOLNGTOTHESECULARTHOUGHTCONTINUEDTOATTACKTHERELIGIOUSTHOUGHT.ANDTHEMINBENIDEASINKINGDEEPINTOTHEHEARTSOFTHE3
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簡(jiǎn)介:分類號(hào)B幡密級(jí)公孑T單位代碼10422學(xué)號(hào)2D肛,。J弓I∥戶簍辦番碩士學(xué)位論文THESISFORMASTERDEGREE論文題目函樂(lè)山在猶太繳中酌喲富緘_£,慚翻L“怨F幻;M5S妒扣N論孚M玖十薪N執(zhí)I認(rèn)孓也;;加作者姓名張希羞培養(yǎng)單位煎垂魚鱟幼鹺睦專業(yè)名稱宦蘊(yùn)塋指導(dǎo)教師值盤檻合作導(dǎo)師2015年手月/0日山東大學(xué)碩士學(xué)位論文目錄摘要?????????????????????????????????1ABSTRACT???????????????????????????????????????.3緒論???????????????????????????????????????????..5一、研究緣起???????????????????????????5二、文獻(xiàn)綜述???????????????????????????61.國(guó)外研究情況????????????????????????62.國(guó)內(nèi)研究情況???????????????????????..10第一章概述?????????????????????????????12一、地理符號(hào)中的西奈山?????????????????????..12二、環(huán)境與猶太民族的形成及猶太教的確立?????????????..131.西奈半島的自然環(huán)境與猶太民族的形成????????????..132.出埃及的社會(huì)環(huán)境與猶太教的確立??????????????..15三、猶太人堅(jiān)信西奈之約的原因??????????????????..18第二章西奈山與猶太民族的形成????????????????????21一、西奈之約前的神與以色列人之交流???????????????..21二、契約與猶太民族的形成????????????????????..22三、從構(gòu)成民族的四因素看猶太民族的形成?????????????..23第三章西奈山在猶太教中的宗教意義??????????????????27一、為何西奈山是立約之地???????????????????..271.西奈山之謙卑???????????????????????..272.西奈山?jīng)]有偶像崇拜行為?????????????????一283.西奈山緣于“先祖亞伯拉罕獻(xiàn)以撒”????????????29二、西奈山與猶太教中的宗教觀念?????????????????.。291.西奈山與一神論??????????????????????一312.西奈山與選民觀??????????????????????一323.西奈山與禁止偶像崇拜???????????????????一34
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簡(jiǎn)介:Y95釘主G綴宴’大擎碩士學(xué)位論文學(xué)校代碼10246學(xué)號(hào)032014028西歐黑死病斯間宗教變化的考察’一、一。,一曼萋,蓼譬鎏攀鱉二專二“I塹~、¨÷一燕界曼.‘,。,‘.__●7_,T一。。。。,一?毫O‘一,。姓。名},?!?、嚴(yán)?!?,指導(dǎo)教師。趙立行教授完成日期2006年5月27日ABSTRACTASTHERESEARCHOFMEDICALSOCIOLOGYHASSPRUNGUPSINCE1950S,SCHOLARSHAVEBEENPAYINGMOREANDMOREATTENTIONTOTHERESEARCHOFDISEASESWHICHAREESSENTIALTOTHEHUMANBEINGS.THISTHESISSETSOUTFROMTHEPOINTOFT11EBLACKDEATHWHIEHJSOFCRITICALIMPORTANCEINTHETRANSITIONOFEUROPEANHISTORY.CONSIDERINGTHESPECIALROLECHRISTIANITYPLAYEDINTHECOURSEOFWESTERNCIVILIZATION,THEDISSERTATIONISGOINGTOCOMBINETHETWOFACTORSTOGETHER.BYINQUIRINGTHEINFLUENCEOFTHEBLACKDEATHONTHECHRISTIANBELIEFANDTHECHURCH,WEHOPETOGETANEWUNDERSTANDINGOFTHEIMPACTOFTHEBLACKDEATHANDITSPOSITIONINTHESOCIALTRANSITIONFROMTHEMIDDLEAGESTOTHEMODEMTIMES.THEWHOLETHESISISMAINLYDIVIDEDINTOFOURPARTS.THEFIRSTPARTISANINTRODUCTION,DEMONSTRMINGTHEMOTIVATIONOFCHOOSINGTHISSUBJECTANDTHETENDENCYOFRELATEDRESEARCH.INTHESECONDPART.ITILLUSTMTESTHEACTIONSTAKENBYTHECHURCHDURINGTHEPLAGUE,SUCHASEXPLAININGTHECAUSESOFTHEPLAGUEANDTAKINGMEASURESTODEALWIMTHEPESTILENCE.BUTTHEEFFORTWASINVAIN.THEUNITEDCHRISTIANBELIEFWASCONFRONTEDWITHCHALLENGES.INTHETHIRDPART,ITPOINTSOUTTHATTHEREWERESOMENEWCHANGESOFRELIGIOUSBELIEFANDANALYSESTHOSECHANGESBYTAKINGTHEFLAGELLANTS,WORSHIPOFSAINTSANDTHEDEATHDANCEASCASESANDTHENSUMMARIZESTHEFEATURESOFTHENEWRELIGIOUSTREND.MOREANDMOREPEOPLEAFTERTHEPLAGUEBEGANTOSEEKTHEIROWNWAYOFSALVATIONONTHEROADTOHEAVEN.INTHELASTPART,ITARGUESTHATTHECHRISTIANCHURCHWASFINALLYONTHEWANEANDCOULDNEVERRECOVERFROMTHEBLACKDEATH’SATTACK.ATTHESAMETIME,THERATIONALTHOUGHTSBEGANTOEMERGE.KEYWORDSBLACKDEATH;CHRISTIANCHURCH;RELIGIOUSBELIEF;SOCIALTRANSITION【CLC.NO.1K133
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簡(jiǎn)介:新疆師范大學(xué)碩士學(xué)位論文論宗教教職人員在和諧社會(huì)建設(shè)中的地位、功能與作用姓名劉建忠申請(qǐng)學(xué)位級(jí)別碩士專業(yè)宗教學(xué)指導(dǎo)教師李建生20110615IIABSTRACTIT’SPROPOSEDTHATRELIGIOUSFIGURESANDWORSHIPPERSPLAYAPOSITIVEROLEINTHEECONOMICDEVELOPMENT,CARRIEDONTHESUMMARYTOTHEPASTRELIGIONWORK,WHICHRELATESTOTHECONSTRUCTIONOFHARMONIOUSSOCIETYTHEHARMONIOUSSOCIETYSCONSTRUCTIONISTHEWHOLENATIONSWISHESANDGOAL,ASASUBSYSTEMOFSOCIETY,RELIGIONCONTACTSWITHPOLITICS,ECONOMYANDSOONMEANWHILE,THEHARMONIOUSSOCIETYSCONSTRUCTIONALSOPROVIDSASIGNIFICANTHISTORICOPPORTUNITYFORRELIGIOUSDEVELOPMENTANDTRANSFORMATIONINTHEEARLYYEARS,OURCOUNTRYHASCARRIEDOUTTHERELIGIONSSYSTEMREFORMANDESTABLISHEDVARIOUSTYPESOFPATRIOTICRELIGIOUSORGANIZATIONS,WHICHHASPROVIDEDASOLIDPOLITICALBASEANDORGANIZATIONALSECURITYFORTHERELIGIOUSCIRCLESTOTAKEPARTICIPATEINTHECONSTRUCTIONOFHARMONIOUSSOCIETYTHERELIGIOUSPERSONNELARE“THEDUALBRIDGES”,WHOAREINCOMMUNICATIONWITHTHEPERSONGODANDTHEGOVERNMENTWORSHIPPERSTHEYNOTONLYSUPPORTTHESURVIVALANDDEVELOPMENTOFRELIGION,BUTALSOINFLUNCETHEWORSHIPPERSANDRELATIONSBETWEENVARIOUSRELIGIONSTHROUGHTHEDAILYEXPLANATIONRELYINGONTHEAPPROVALOFRELIGIOUSORGANIZATIONANDGOVERNMENTSUPPORT,THECLERGYCANDISPLAYTHEIRNATURALSUPERIORITYFULLYTOHELPTHEGOVERNMENTTOCARRYOUTGRASSROOTSWORK,ESPECIALLYTORESOLVETHEETHNICANDRELIGIOUSISSUESANDCANPLAYAUNIQUEROLESIMULTANEOUSLYTHECLERGYHAVEPALYANIMPORTANTROLEINLEADINGTHEWORSHIPPERSTODEVELOPECONOMYANDINTERNATIONALCONTACT,THUSEXPANDSOURINTERNATIONALINFLUENCEINXINJIANG,THERELIGIOUSWORKISTHEBAROMETEROFSOCIALSTABILITYTHEPATRIOTICRELIGIOUSCIRCLEHASTHEGOODPERFORMANCEINTHEPROCESSOFXINJIANGPEACEFULLIBERATIONANDTHEREGIONALETHNICAUTONOMYINTHENEWHISTORICALPERIOD,IT’SIMPORTANTFORPATRIOTICRELIGIOUSPERSONSTOPROMOTEXINJIANG’SECONOMYUNDERTHELEADERSHIPOFCPCATALLLEVELS,THUSTOREALIZEXINJIANGSLEAPFROGDEVELOPMENTANDLONGTERMPEACEIT’STHEDUTYANDGOALOFCURRENTRELIGIOUSWORKTHEARTICLEPOINTSOUTFINALLY,TOENSURECLERGYPLAYAPOSITIVEROLEINTHECONSTRUCTIONOFSOCIALISMHARMONIOUSSOCIETY,WEMUSTIMPLEMENTCOMPREHENSIVELYPARTYSPOLICYOFRELIGIOUSBELIEFFREEDOM,STRENGTHENTHERELIGIOUSTEACHERSHIPPERSONNELCONSTRUCTION,ENCOURAGETHEMTOMAKETHERELIGIOUSDOCTRINECONFORMSTOTHENEWEXPLANATIONWHICHTHESOCIETYREQUESTS,THUSGUIDERELIGIONSADAPTSTOTHESOCIALISTSOCIETYWELLKEYWORDSRELIGIOUSPERSONNEL,HARMONIOUSSOCIALISTSOCIETY,ROLE
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簡(jiǎn)介:華東師范大學(xué)碩士學(xué)位論文紅樓“情”緣對(duì)紅樓夢(mèng)中“情”字的宗教學(xué)研究姓名黃倩申請(qǐng)學(xué)位級(jí)別碩士專業(yè)宗教學(xué)指導(dǎo)教師張曉林20100501ABSTRACTINCHINA,THESTORYOFTHESTONE,ONEOFTHEFOURMOSTFAMOUSCHINESECLASSICALLITERATUREWORKS,ALMOSTKNOWNTOALL,HASBEENLIKEDBYPEOPLEFROMALLWALKSOFLIFEEVERSINCETHEANCIENTTIMES.BUTWHATISTHETRUEMEANINGOFTHENOVELASOPINIONSVARY,NOUNANIMOUSCONCLUSIONCALLBEDRAWNSINCETHEVERYBEGINNING.INTHEPAPER,THEAUTHORWILLEXPLOREANDUNDERSTANDTHESIGNIFICANCEOFTHENOVEL.THEIDEAKNOWINGTHEFORMSE,色FORTHENOTHINGNESSKONG,空;GETTINGTHELOVEQING,情FROMTHEFORM;BRINGINGTHELOVEINTOTHEFORM;ENLIGHTENINGTHENOTHINGNESSFROMTHEFORMWHICHISFROMCHAPTERONEOFTHENOVEL,ISAVERYIMPORTANTKEYTOUNDERSTANDINGTHENOVEL.THENOVEL,THESTORYOFTHESTONE,BEGINSFROMTWOMYTHS,INWHICHTHECHARACTERS,AFFAIRSANDTHINGSBEGINTOO.THEAUTHOROFTHENOVELTHOUGHTTHATTHELOVEISTHEWAYDAO,道,THENEVERYTHINGWOULDRETURNTONOTHINGNESS.THEIDEAOFTHELOVEROOTSINTHETHOUGHTOFBUDDHISM,ESPECIALLYCHINESEBUDDHISM.ACCORDINGTOUNSCRAMBLETHELOVEINTHENOVEL,WECANALSOKNOWABOUTTHEHISTORYOFCHINESEBUDDHISMANDCHINESEPHILOSOPHY.MOREOVER,WECANCOMPREHENDTHECHARACTERISTICSOFTHEIRDEVELOPMENTSTOO.THEIDEAOFTHENOVELTHELOVEISTHEWAYANDENLIGHTENINGTHENOTHINGNESSFROMTHENOTHINGNESSISTHETYPICALTHOUGHTSOFCHINESEBUDDHISMANDPHILOSOPHY.OBJECTIVELYSPEAKING,THISIDEAISALSOSIMILARTOTHETHEORYOFTHEHOLISTICPERSONALITYWHICHISBROUGHTINTHEPSYCHOLOGYOFRELIGIONBYFROMMANDJUNG.INFACT,JIABAOYU,THEPROTAGONISTOFTHESTORYOFTHESTONE,ACHIEVEDTHEHOLISTICPERSONALITYBECAUSEOFTHEIDEA,ENLIGHTENINGTHEWAYANDTHENOTHINGNESSSOWECANUNDERSTANDTHECHINESETRADITIONALTHOUGHTSBASEDONTHERESEARCHINGOFTHENOVEL.BESIDES,WECANALSOKNOWABOUTTHEFEATURESANDMEANINGSOFTHEPERSONALSELFHOOD..6.
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簡(jiǎn)介:暑哦;L聲篝碩士研究生學(xué)位論文美國(guó)印第安人宗教自由政策研究19781994申請(qǐng)人學(xué)號(hào)培養(yǎng)單位學(xué)科專業(yè)研究方向指導(dǎo)教師完成日期王琦2100539歷史文化旅游學(xué)院世界史世界近現(xiàn)代史宋濤2013年10月19日聶煜毗蠢.分U密IIMLIIIIIILULIIIIIILIIILLIIIIIILLILLIIIY2442734中文摘要●II中文摘要1978年一1994年美國(guó)政府針對(duì)印第安人宗教自由政策頒布了三項(xiàng)重要的法案,以法律的形式保護(hù)了美國(guó)印第安人宗教活動(dòng)自由的權(quán)利。然而在這三項(xiàng)法案出臺(tái)之前,美國(guó)印第安人卻始終處于公民權(quán)利無(wú)法正常行使、傳統(tǒng)文化逐漸衰落、宗教活動(dòng)無(wú)法正常進(jìn)行的環(huán)境之下。本文主要分三大部分,第一部分主要論述了美國(guó)政府對(duì)印第安人政策及其宗教政策,以及印第安人民爭(zhēng)取自身權(quán)利的過(guò)程,分析1978年之前印第安人宗教活動(dòng)的相關(guān)背景。第二部分論述了美國(guó)政府針對(duì)印第安人宗教自由政策頒布的三項(xiàng)重要法案的出臺(tái)原因、法案內(nèi)容以及法案作用。第三部分論述了1978年一1994年美國(guó)印第安人宗教自由政策的特點(diǎn),以及對(duì)印第安人宗教活動(dòng)和對(duì)美國(guó)社會(huì)、美國(guó)宗教自由觀念造成的影響。通過(guò)本文的論述,可以看到,在美國(guó)印第安人爭(zhēng)取自身合法宗教活動(dòng)權(quán)利的過(guò)程中,美國(guó)政府不斷地調(diào)整對(duì)印第安人宗教活動(dòng)相關(guān)政策的背景、原因、內(nèi)容及作用影響,不僅體現(xiàn)了美國(guó)政府對(duì)印第安人政策的轉(zhuǎn)變,而且也表現(xiàn)了新時(shí)代中民權(quán)意識(shí)的發(fā)展與宗教自由觀念的進(jìn)步。關(guān)鍵詞美國(guó);印第安人政策;宗教自由
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簡(jiǎn)介:0DC5占0◆題目張壽與耄、義一夕LL兩彤羌欲材慈親教姚研老申請(qǐng)人導(dǎo)師專業(yè)名稱研究方向答辯主席答辯委員季正屯≥囊莉人羨乒大文字多里旋與方聲玄.胡鄉(xiāng)仰中山大學(xué)社會(huì)學(xué)與人類學(xué)學(xué)院聲明明所呈交的學(xué)位論文,是本人在導(dǎo)師的指導(dǎo)下,獨(dú)所取得的成果。除文中已經(jīng)注明引用的內(nèi)容外,本論他個(gè)人或集體已經(jīng)發(fā)表或撰寫過(guò)的作品成果。對(duì)本文的研究作出重要貢獻(xiàn)的個(gè)人和集體,均已在文中以明確方式標(biāo)明。本人完全意識(shí)到本聲明的法律結(jié)果由本人承擔(dān)。學(xué)位論文作者簽名李證元日期為FD年廠月碼日學(xué)位論文使用授權(quán)聲明本人完全了解中山大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定,即學(xué)校有權(quán)保留學(xué)位論文并向國(guó)家主管部門或其指定機(jī)構(gòu)送交論文的電子版和紙質(zhì)版。有權(quán)將學(xué)位論文用于非贏利目的的少量復(fù)制并允許論文進(jìn)入學(xué)校圖書館、院系資料室被查閱。有權(quán)將學(xué)位論文的內(nèi)容編入有關(guān)數(shù)據(jù)庫(kù)進(jìn)行檢索。可以采用復(fù)印、縮印或其他方法保存學(xué)位論文。保密論文保密期滿后適用本聲明。學(xué)位論文作者簽名彥正無(wú)導(dǎo)師簽名日期刃/O年廠月日期年月
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簡(jiǎn)介:分類號(hào)學(xué)校代碼10373密級(jí)學(xué)號(hào)11210000151碩士學(xué)位論文碩士學(xué)位論文題目目符號(hào)與象征歐洲中世紀(jì)宗教圖像研究論文作者論文作者蘇洋指導(dǎo)教師指導(dǎo)教師潘勇專業(yè)名稱專業(yè)名稱美術(shù)學(xué)研究方向研究方向西方繪畫創(chuàng)作與理論研究淮北師范大學(xué)研究生處二○一五年五月Ⅰ符號(hào)與象征歐洲中世紀(jì)宗教圖像研究摘要公元313年君士坦丁大帝米蘭敕令的頒布,對(duì)造型藝術(shù)而言在歐洲中世紀(jì)形成新的審美實(shí)踐原則,用宗教圖像來(lái)表現(xiàn)繪畫內(nèi)容,把這些圖像內(nèi)容繪制在視覺范圍內(nèi),為文化價(jià)值的傳播提供了場(chǎng)域。毋庸置疑,宗教權(quán)利形態(tài)影響下的藝術(shù)形式成為我們新的研究領(lǐng)域。本文從中世紀(jì)宗教圖像的視角出發(fā),綜合運(yùn)用文獻(xiàn)綜述法、實(shí)證分析和圖像學(xué)的研究法對(duì)藝術(shù)思維的轉(zhuǎn)換進(jìn)行全面的詮釋,本文一共分為六章第一章緒論介紹中世紀(jì)宗教圖像的選題原因、價(jià)值分析、研究方法,宗教思想由起初的鎮(zhèn)壓變成精神領(lǐng)導(dǎo)的地位,圖像的象征性引發(fā)視覺的愉悅感,傳播運(yùn)行機(jī)制對(duì)后期的藝術(shù)產(chǎn)生了深遠(yuǎn)的影響。第二章探討了中世紀(jì)宗教圖像產(chǎn)生的社會(huì)基礎(chǔ),現(xiàn)實(shí)世界之外物象永恒的精神美被藝術(shù)家直接地描繪出來(lái),圖像證史的觀念引發(fā)了中世紀(jì)藝術(shù),是西方藝術(shù)史上首創(chuàng)事例。第三章對(duì)宗教圖像符號(hào)宗教教義進(jìn)行評(píng)析,中世紀(jì)美術(shù)區(qū)別于以往覆蓋在表面上形成的傳統(tǒng)審美情趣的觀念,以宗教文化為主流,是對(duì)以往藝術(shù)的顛覆。首先介紹了普洛丁、圣奧古斯丁、托馬斯阿奎那三位哲學(xué)家的宗教美學(xué)觀點(diǎn),其次對(duì)圖像符號(hào)與宗教教義引入作品進(jìn)行了分析。第四章闡釋了宗教圖像與物質(zhì)載體的關(guān)系,從中世紀(jì)美術(shù)作品中,觀者可看到藝術(shù)家是如何把宗教教義的內(nèi)涵以視覺呈現(xiàn)的方式傳達(dá)給教徒,圖像的合理創(chuàng)意來(lái)傳遞圣經(jīng)的教誨,轉(zhuǎn)譯為大眾共同感知的圖像從而實(shí)現(xiàn)了教徒們之間的交流,讓更多的大眾皈依基督教,成為全新的認(rèn)識(shí)論和重構(gòu)西方藝術(shù)史的文化形態(tài)。物質(zhì)載體主要表現(xiàn)在馬賽克鑲嵌壁畫、圣像畫、掛毯設(shè)計(jì)、彩色玻璃畫、手抄本繪畫、金屬器皿、工藝品中,圖像運(yùn)用了線繪符號(hào)與圖繪符號(hào)的藝術(shù)手法,動(dòng)植物紋、花卉等賦予生命意義的紋樣,平面化、裝飾化的審美語(yǔ)言論述了中世紀(jì)宗教圖像。第五章解述了宗教圖像的隱蔽與象征涵義,感知藝術(shù)家創(chuàng)造出的這些帶有裝飾符號(hào)化與超然的象征寓意的宗教圖像,對(duì)畫面中深刻的宗教精神內(nèi)涵的處理與把握成為宗教圖像創(chuàng)作的實(shí)踐原則,改變了歐洲中世紀(jì)宗教圖像的傳播功能與審
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簡(jiǎn)介:黑龍江大學(xué)碩士學(xué)位論文索洛維約夫宗教的“人道主義”思想研究姓名付明申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師韓紅20090415黑龍江大學(xué)碩士學(xué)位論文ABSTRACTSOLOVYOV’SHUMANITARIANISMCAMEINTOBEINGSINCE1870S,1717ITLLITSESSENCECONNECTEDANDPENETRATED誦TLLTHEPHILOSOPHYIDEOLOGYANDRELIGIONIDEOLOGY,ANDITSBASICNOTIONOFHUMANBEING’SLIVINGCIRCUMSTANCESINTHEREALMOFSOCIETY,RELIGIONANDPHILOSOPHY.ATTHEENDOF19TILCENTURYANDTHEBEGINNINGOFTHE20THCENTURY,THEHUMANITARIANISMOF‘NEWPHILOSOPHYOFMIND’’EMERGEDINRUSSIA,WHICHMEANTBOTHTHEINHERITANCEOFTHECHRISTIANGOSPELHUMANITARIANISMANDTHEREFLECTIONOFENLIGHTENMENTRATIONALHUMANITARIANISM.ONTHETHEORETICALBASISOFCOMPLETETHEORYOFKNOWLEDGE,SOLOVYOVEXPRESSEDHISNEWPHILOSOPHYOFMINDWITHTHEUNIQUERUSSIANCHARACTERIZEDEXPRESSIONWHICHWASCOMPLETELYDIFFERENTFROMTHETRADITIONALHUMANITARIANISM.WITHTHETHEORETICALFOUNDATIONOFSOLOVYOV’SPHILOSOPHYCONCEPTANDTHEUNIFICATIONOFTHEANALYSISOFITSRELIGIONIDEOLOGY,THERESEARCHPAPERGRADUALLYEXPOUNDEDANDEXPLOREDTHERELATIONBETWEENCONTENTSOFIDEOLOGY,SUCHASHUMANBEING’SCHARACTER,IDEAL,ANDMORALITY,ETC.ANDTHEENLIGHTENMENTFROMGODSUNDERTHEDIRECTIONOFSOLOVYOV’SNOTION?“ABSOLUTEUNITY”;INADDITION,INORDERTO觚LYREVEALTHERICHINTENTIONEXISTEDINSOLOVYOV’SHUMANITARIANIDEOLOGY,THEPAPERALSODISCUSSEDTHEHUMANITARIANCONCEPTS,SUCHASTHEINDIVIDUALMOULD,THEMEANINGOFLIFE,GODOFMANKIND,ANDSOON.KEYWORDSSOLOVYOV;WORLDUNIFICATION;HUMANITARIANISM;INTEGRATEDKNOWLEDGE.11.
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簡(jiǎn)介:作和取得的研究成果。本論文中除引文外,所有實(shí)驗(yàn)、數(shù)據(jù)和有關(guān)材料均是真實(shí)的。本論文中除引文和致謝的內(nèi)容外;不包含其他人或其它機(jī)構(gòu)已經(jīng)發(fā)表或撰寫過(guò)的研究成果。其他同志對(duì)本研究所做的貢獻(xiàn)均已在論文中作了聲明并表示了謝意。學(xué)位論文作者簽名致篆龜EL期沙7F、且,I學(xué)位論文使用授權(quán)聲明研究生在校攻讀學(xué)位期間論文工作的知識(shí)產(chǎn)權(quán)單位屬南京師范大學(xué)。學(xué)校有權(quán)保存本學(xué)位論文的電子和紙質(zhì)文檔,可以借閱或上網(wǎng)公布本學(xué)位論文的部分或全部?jī)?nèi)容,可以采用影印、復(fù)印等手段保存、匯編本學(xué)位論文。學(xué)??梢韵驀?guó)家有關(guān)機(jī)關(guān)或機(jī)構(gòu)送交論文的電子和紙質(zhì)文檔,允許論文被查閱和借閱。保密論文在解密后遵守此規(guī)定保密論文注釋本學(xué)位論文屬于保密論文,保密期限為年。學(xué)位論文作者簽名飛鶼ET期沙M了’’≯指導(dǎo)教師簽名砂易J仍日期扣口‘F,川摘要摘要科學(xué)與宗教的關(guān)系爭(zhēng)論已久,在2L世紀(jì),科學(xué)與宗教的爭(zhēng)論還在持續(xù)。我們不能將兩者的關(guān)系僵硬地看做是對(duì)立的關(guān)系,應(yīng)該用辯證的眼光來(lái)看待兩者的關(guān)系,要從世界觀和方法論的角度全面地分析兩者的關(guān)系。的確,科學(xué)指導(dǎo)下的技術(shù)給人類世界的發(fā)展帶來(lái)了巨大影響??茖W(xué)技術(shù)是第一生產(chǎn)力,是社會(huì)不斷進(jìn)步的關(guān)鍵,這是實(shí)踐證明了的真理,由此也確立了科學(xué)的權(quán)威地位。很多人以科學(xué)為尊,認(rèn)為凡是科學(xué)指導(dǎo)下產(chǎn)生的成果都是正確的、崇高的、不容批判的,但是在科學(xué)的高速發(fā)展的背后,我們要充分認(rèn)識(shí)到科學(xué)所帶來(lái)的許多負(fù)面影響;不要只是沉浸在科學(xué)的豐富的成果中,要認(rèn)識(shí)到科學(xué)不是萬(wàn)能的,世界上還有很多科學(xué)無(wú)法解釋和無(wú)法觸及的領(lǐng)域??茖W(xué)能給人們帶來(lái)很多物質(zhì)上的享受卻不能拯救人類精神所面臨的諸多危機(jī),有時(shí)還會(huì)給人們的精神生活帶來(lái)負(fù)面影響??梢哉f(shuō),科學(xué)在當(dāng)代的形態(tài)已經(jīng)有點(diǎn)變相。與此同時(shí),宗教基于科學(xué)技術(shù)的強(qiáng)大威力也在安時(shí)處順地改變自身的宗旨和教義。宗教的世俗化、現(xiàn)代化、倫理化給其開辟了更大的生存空間。尤其是現(xiàn)代宗教主張實(shí)現(xiàn)自我,肯定現(xiàn)世生活,以出世之心行入世之事?,F(xiàn)代宗教已經(jīng)變成J7研究人生哲學(xué)和倫理道德的科學(xué)。介于此,科學(xué)與宗教的關(guān)系也發(fā)生了變化,開始互動(dòng)。本文立足于科學(xué)和宗教的當(dāng)代形態(tài),從辯證法的高度分析了科學(xué)與宗教的關(guān)系。指出,科學(xué)的高速發(fā)展是要付出代價(jià)的,而宗教就是對(duì)這種代價(jià)的補(bǔ)充。科學(xué)的目的是求真,求實(shí),而宗教的目的是求善和至愛??茖W(xué)、宗教、藝術(shù)三位一體與真、善、美相統(tǒng)一有著內(nèi)在關(guān)系;共同構(gòu)筑著完美的人格和豐滿的人性。關(guān)鍵詞科學(xué),宗教,當(dāng)代形態(tài),互動(dòng)作用
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簡(jiǎn)介:■、.●I◆●◆原創(chuàng)性聲明本人鄭重聲明所呈交的學(xué)位論文,是本人在導(dǎo)師的指導(dǎo)下,獨(dú)立進(jìn)行研究所取得的成果。除文中已經(jīng)注明引用的內(nèi)容外,本論文不包含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫過(guò)的科研成果。對(duì)本文的研究作出重要貢獻(xiàn)的個(gè)人和集體,均已在文中以明確方式標(biāo)明。本聲明的法律責(zé)任由本人承擔(dān)。論文作者簽名杰至3耋日期塞里絲望關(guān)于學(xué)位論文使用授權(quán)的聲明本人完全了解山東大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定,同意學(xué)校保留或向國(guó)家有關(guān)部門或機(jī)構(gòu)送交論文的復(fù)印件和電子版,允許論文被查閱和借閱;本人授權(quán)山東大學(xué)可以將本學(xué)位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫(kù)進(jìn)行檢索,可以采用影印、縮印或其他復(fù)制手段保存論文和匯編本學(xué)位論文。保密論文在解密后應(yīng)遵守此規(guī)定論文作者簽名趙L丑笠導(dǎo)師簽名么霾翌壟婦期塞坦絲絲
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簡(jiǎn)介:廈門大學(xué)碩士學(xué)位論文理性與信仰之間的上帝知識(shí)普蘭丁格的宗教知識(shí)論研究姓名解翼凌申請(qǐng)學(xué)位級(jí)別碩士專業(yè)宗教學(xué)指導(dǎo)教師林觀潮20080501THEKNOWLEDGEOFGODBYFAITHANDREASONASTUDYONPLANTINGE’SRELIGIOUSEPISTEMOLOGYABSTRACTINTHETHESIS,IFOCUSONTHEPLANTINGA’STHEORYONTHEKNOWLEDGEOFGODANDFIRSTSHOWTHATTHISTHEORYISANEWAPPROACHTOADDRESSTHERELATIONSHIPBETWEENFAITHANDREASON.THEN,IARGUETHATPLANTINGA’STHEORYONLYTRANSLATESTHEEXTERNALINTENSIONOFTHERELATIONSHIPBETWEENFAITHANDREASONINTOINT廿NALINTENSION,THATIS,HOWTODISTINGUISHTHEFUNCTIONANDSCOPEOFTWOCOGNITIVEMECHANISMS,‘‘SENSUSDIVINITATIS’AND“INWARDINSTIGATIONOFTHEHOLYSPIRIT’.FURTHER,ISHOWTHATTHISTHEORYIGNORESTHERELIGIOUSEXPERIENCE.HENCE,IPROPOSEANEWTHEORYTOADDRESSTHESEPROBLEMSWITHTHETHEORYONTHEKNOWLEDGEOFGODBYACQUAINTANCE.THETHESISISDIVIDEDINTOFOURPARTS,ANDTHERESTOFTHETHESISISORGANIZED硒FOLLOWSINCHAPTER1,IINTRODUCETHEBACKGROUNDOFPLANTINGA’STHEORYONTHEKNOWLEDGEOFGOD,ANDSHOWTHATPLANTINGA’STHEORYISANEWAPPROACHTOADDRESSTHERELATIONSHIPBETWEENFAITHANDREASON.INCHAPTER2,IEXPOUNDTHECHRISTIANBELIEFANDITSRATIONALITYONPLANTINGE’SEPISTEMOLOGYHOWTOCONSTRUETHECONCEPTOFCHRISTIANBELIEFANDONWHATSENSEOFRATIONALITYITCANBECOMEKNOWLEDGE.INCHAPTER3,IINTRODUCETHEKNOWLEDGEOFGODINDETAILANDARGUETHATTHISTHEORYONLYTRANSLATESTHEEXTERNALINTENSIONOFTHERELATIONSHIPBETWEENFAIMANDREASONINTOINTERNALINTENSION.FURTHER,ISHOWTHATTHISTHEORYIGNORESTHERELIGIOUSEXPERIENCE.INCHAPTER4,IPROPOSEANEWTHEORYONTHEKNOWLEDGEOFGODBYACQUAINTANCEBASEDONPLANTINGE’STHEORYONTHEKNOWLEDGEOFGODBYTESTIMONY,ANDTRYTOSOLVETWOPROBLEMSOFPLANTINGE’STHEORYDESCRIBEDINCHAPTER3.KEYWORDSPLANTINGA,KNOWLEDGEOFGOD,KNOWLEDGEBYACQUAINTANCE,KNOWLEDGEBYTESTIMONYLL
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簡(jiǎn)介:分類號(hào)UDC密級(jí)學(xué)號(hào)1205020090碩士學(xué)位論文碩士學(xué)位論文模因論關(guān)照下中國(guó)宗教文化的英譯研究模因論關(guān)照下中國(guó)宗教文化的英譯研究以浮生六記三個(gè)英譯本為例以浮生六記三個(gè)英譯本為例方燕方燕學(xué)科門類類文學(xué)學(xué)科名稱稱外國(guó)語(yǔ)言學(xué)及應(yīng)用語(yǔ)言學(xué)外國(guó)語(yǔ)言學(xué)及應(yīng)用語(yǔ)言學(xué)指導(dǎo)教師師李慶明李慶明申請(qǐng)日期期20152015年3月ASTUDYONTRANSLATIONOFCHINESERELIGIOUSCULTUREFROMTHEMEMETICS’PERSPECTIVEACASESTUDYOFTHREEENGLISHVERSIONSOFFUSHENGLIUJIBYFANGYANUNDERTHESUPERVISIONOFPROFESSORLIQINGMINGATHESISSUBMITTEDTOTHEGRADUATESCHOOLOFXI’ANUNIVERSITYOFTECHNOLOGYINPARTIALFULFILLMENTOFTHEREQUIREMENTSFORTHEDEGREEOFMASTEROFARTSXI’AN,CHINA2015
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簡(jiǎn)介:黑龍江大學(xué)碩士學(xué)位論文普世倫理與宗教對(duì)話姓名張強(qiáng)申請(qǐng)學(xué)位級(jí)別碩士專業(yè)宗教學(xué)指導(dǎo)教師樊志輝20100510黑龍江大學(xué)碩士學(xué)位論文ABSTRACTHANSKONGISTHEEARLIESTSCHOLAROFPROPOSINGTHEGLOBALETHICSTHEORY.INRECENTYEARS,HEACTIVELYPROMOTEDTHEDEVELOPMENTOFTHEE丑OBALETHICSANDADVOCATEDTHERELIGIOUSDIALOGUE.HEISTHEFOUNDEROFTHEGLOBALETHICFOUNDATION.HEDRAFTED”TOWARDSGLOBALETHICDECLARATION’IN1993.MANYPEOPLEARENOTVERYSUPPORTIVEOFBUILDINGAWORLDWIDEGLOBALETHICS;HOWEVER,ITSVALUEISVERYFARREACHING.UNDERTHEBACKGROUNDOFGIOBALIZATION,HANSKONGPROFOUNDREALIZEDTHEURGENCYOFTHEWORLDCRISIS,ANDTHERESPONSIBILITYOFTHEPOLITICALETHICSANDECONOMICETHICS.HANSKFINGHOPESTHROUGHRELIGIOUSDIALOGUETOACHIEVEHISGLOBALETHICS.HEMADEANINDEPTHANALYSISOFTHEPOSSIBILITY,THEPREMISEANDTHEPRINCIPLEFORTHEINTERRELIGIOUSDIALOGUE,ANDSUMMARIZEDTWOBASICFORMSOFDIALOGUEACADEMICEXCHANGEBASEDTYPEANDPRIVATECOMMUNICATIONTYPE.THEIDEAOFGLOBALETHICSHASAVERYFARREACHINGSIGNIFICANCETOTHEWHOLEWORLD.KEYWORDSGLOBALETHICS;RELIGIOUSDIALOGUE;HANSKONG;HARMONIOUSSOCIETY.1I.
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簡(jiǎn)介:西北大學(xué)碩士學(xué)位論文李玉階早期宗教哲學(xué)思想研究姓名張麗申請(qǐng)學(xué)位級(jí)別碩士專業(yè)宗教學(xué)指導(dǎo)教師李利安20100601ABSTRACTLIYUJIE,ATRADITIONALINTELLECTUALSANDMODERNRELIGIONISTWHOEXPERIENCEDDRASTICCHANGESINMODEMCHINESELLISTORY,CREATEDANEWPHILOSOPHYSYSTEMOFRELIGIONWHICHHASACERTAININFLUENCEINNORTHWESTCHINADURINGTHEPERIODOFTHEREPUBLICOFCHINAANDINTODAY’STAIWAN.LIYUJIE’SEARLYPHILOSOPHYOFRELIGION,INHERITEDTHEESSENCEOFCHINESETRADITIONALCULTURE,ABSORBEDMEADVANCEDACHIEVEMENTSOFTHEWEST,ANDINTEGRATEDTHEMWITHINNOVATIONFROMARELIGIOUSPERSPECTIVE.WASCREATEDINTHEHISTORYCONDITIONSOFDISORDEL“ANDCRISIS,ITHASTYPICALFEATURESINMANYWAYS.BYANALYZINGTHEHISTORICALBACKGROUND,THETHEORETICALFRAMEWORK,THECONNOTATIONANDTHEFEATURESOFLIYU.話E’SEARLYRELIC“OUSPHILOSOPHY,THEAUTHORTRIEDTOSHOWITSWHOLEFACE.TOSHOWITSBASICFEATURESOFINTEGRATINGSCIENCE,PHILOSOPHYANDRELIGIONINONEONTHEBASISOF“MINDANDMATTERAREONEUNITOFTWOSIDES’WITHTHEPURPORTOF“U鋤了OFNATUREANDMAN”INCHINESETRADITIONALCULTURE.ATTHESAMETIME,THEAUTHEL“TRIEELTOANALYSISLIYU.JIE’SANSWERTOFUNDAMENTALQUESTIONSOFRELIGIOUSPHILOSOPHY,INCLUDINGMETHODOLOGY,EPISTEMOLOGYANDITSOPTIONOFGOD,NATURE,THEWORLD,LIREANDRELIGIONFROMASERIESOFCOMPLEXRELATIONSHIPS,SUCHASHISTORYANDMODERNITY,CULTUREANDBELIEFS,HERITAGEANDINNOVATION,TRANSCENDENCEANDSECULAR,RELIGIONANDCULTURE,RELIGIONANDSOCIETY,RELIGIONANDMORALITY,RELIGIONANDSCIENCE,RELIGIONANDPHILOSOPHY,RELIGIONANDHISTORYANDSOON.ALSOCOMBEDINTHISPAPERISAMOUNTOFLINKSBETWEENLIYU.JIE’SEARLYRELIGIOUSPHILOSOPHYANDCHINESETRADITIONALCULTURE.COMBININGTHECURRENTREALITY,THEAUTHERANALYLIZEDITSINSPIRATIONANDREFERENCETOTHERECONSTRUCTIONOFHARMONIOUSORDERINMISCURRENTSOCIETY,THEOUTCOMEOFTRADITIONALCULTUREANDMODERNRELIGION.KEYWORDSLIYUJIE,ENGRISH,PHILOSOPHYOFRELIGION,UNITYOFNATUREANDMARL,MINDANDMATTERAREONEUNITOFTWOSIDES
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上傳時(shí)間:2024-03-13
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