簡(jiǎn)介：青島大學(xué)碩士學(xué)位論文蕭紅創(chuàng)作物生命哲學(xué)闡釋姓名鄭萍萍申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)現(xiàn)當(dāng)代文學(xué)指導(dǎo)教師劉增人2003420ONTHELIFEPHILOSOPHYOFXIAOHONGANDHERWRITINGSABSTRACTXIAOHONG，AWRITERWHOHADALITTLEINFLUENCEINTHECHINESEMODERNLITERARYHISTORY，ATTRACTEDRESEARCHERS’EYESBYHERLEGENDARYLIFETHATWASFULLOFUPSANDDOWNSANDHERWORKSTHATWASFULLOF“PHILOSOPHICALFLAVOR”．ONTHEBASISOFSTUDYACHIEVEMENTSOFTHESENIORS，THEPAPERASSOCIATEDCLEARLYXIAOHONGWITHLIFEPHILOSOPHYFORTHEFIRSTTIME．ANDINTHEPERSPECTIVEOFWRITERANDWRITINGS，THISPAPERSYSTEMATICALLYEXPOUNDEDTHE“PHILOSOPHICALFLAVOR”INXIAOHONG’SWRITINGS．BYMEANSOFREFERRINGTOTHETHEORYOFLIFEPHILOSOPHYINTHEWESTANDNATIONALCULTURALEXPERIENCETHISPAPERDISCUSSEDXIAOHONG’SVIEWPOINTOFLIFEANDEXISTENCEINTHEBASICMEANING．ANDALSO，BYMEANSOFLIFEPHILOSOPHYXIAOHONG’SLIFEWASREGARDEDASACASETOBESTUDIED．ANDFURTHERMORETHISPAPERTRIEDTOCLEARTHERELATIONSBETWEENXIAOHONG’SWRITINGSANDMULTIHISTORICALCONTEXTS，CLOSETOXIAOHONG’SSPIRITWORLD，REVEALAKINDOFSPIRITMODEANDPERSONALITYPATTERN．ALLTHOSECANHELPUSINQUIREINTOXIAOHONG’SWRITINGSANDSPIRITCOURSEOFONEGENERATIONOFXIAOHONG．ACCORDINGTOTHECHARACTERSOFXIAOHONG’SSTUDY，THISPAPERDIVIDEDINTOTWOPARTS‘‘ONWRITER’AND“ONWRITINGS”．IN‘‘ONWRITER’XIAOHONG’SLIFEWASREGARDEDASTEXTTOBESTUDY．WITHANANALYSISOFTHEROLEOF“NALA’’IN“ZHICH‘‘REVOLT’’WASTHECOREASWELLASXIAOHONG’SLIFECONTRADICTIONTHATWASREVEALEDBYDESTINY，CH。IRACTER，TIMESANDHUMANNATURE，THISPAPERSHOWXIAOLTONG’SIMAGEASAEXISTEROFCHINESEMODERNSOIETY．ANDINTHEVIEWOFTIMES，CULTUREANDPERSONALITYTHEAUTHOREXPOUNDEDTHERELATIONBETWEENXIAOHONGANDLIFEPHILOSOPHY．IN“ONWRITINGS”THISPAPERANALYZEDXIAOHONG’SVIEWPOINTABOUTWORLDANDLIFEWITHTHESTRUCTUREMODETHATCONSISTSOFTIME，SPACEANDHUMAN．SPACEWASREGARDEDASAPLACEOFEXISTENCE，AKINDOFCUKURALBEHAVIORTHATTOOKPARTINLIVINGCOURSEANDAKINDOFSYMBOLOFHEARTS．THETHREEROLESTOGETHERBAILTANATIVEWORLDWHEREPEOPLEWASSTEEPEDINNIGHTMAREOFSPACEANDLOSTTHEMSELVES．INTHEVIEWP”,INTOFTIME，THEAUTHOREXPOUNDEDTHEDESAITINGOFHISTORICALTIMEINXIAOHONG’SWRITINGS，THEVIEWPOINTOFTRADITIONAL“CIRCULATETIME”。ANDINDIVIDUALTIMECONSCIOUSNESS．AILTHATEMPHASIZEDTHEOPPOSITIONBETWEENHUMANANDTIME，ANDSHOWAWILDWORLDWHICHWEREFULLOFSLAVEOBEYANDCHEATINGBYTHEMSELVES．HOWEVER，PEOPLEWHOLIVEINTHEWILDWORLDWERELONELY．“LONELINESS’’ISAKINDOFPHILOSOPHICALLANGUAGEOFXIAOHONG，ASYMBOLOFXIAOHONG，ANDALSOISTHECONTEXTOFXIAOHONG’SLIFEPHILOSOPHY．INSHORT，XIAOHONG’SLIFEPHILOSOPHYTRIEDTOFINDVOICEINALONELYWORLDBYMEANSOFASPECIFICANALYSISOF“TIME’’AND“SPACE”．ANDFURTHERMOREINQUIREDINTOTHEHUMANROADOFSALVATION．THEESSENTIALPOINTSOFXIAOHONG’SLIFEPHILOSOPHYINCLUDESRESPECTINGDEEPLYLIVES；THINKHIGHLYOFLIVINGSTRAITS；EMPHASIZINGLIVINGFORITSELLINTHESPIRITXIAOHONG’SLIFEPHILOSOPHYISTHESUCCEEDINGANDDEVELOPMENTOFTHETOPICOF“HUMAN”INTHEMAY4PERIOD．INTHEPATTERNXIAOHONG’SLIFEPHILOSOPHYISSHORTOFPHILOSOPHICALSYSTEM．ITISFULLOFNATIVEFLAVORANDITISFLESHANDPOETIC．XIAOHONG’SLIFEPHILOSOPHYPROMOTESTHELEVELOFMENTALITY，ANDALSOISTHEINTERPROP．XIAOHONG’SUCCEEDEXPERIENCEOFWRITINGPROVIDESSIMULTANEOUSLYGOODREFERENCEFORWRITINGOFPOSTERITYINTHEFUTURE．KEWORDSXIAOHONGLIFEPHILOSOPHYWRITINGEXISTENCEZHENGPINGPINGCHINESEMODERNANDCONTEMPORARYLITERATUREDIRECTEDBYLIUZENGREN

簡(jiǎn)介：安徽大學(xué)碩士學(xué)位論文魯迅野草的哲學(xué)意蘊(yùn)姓名徐穎申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)現(xiàn)當(dāng)代文學(xué)指導(dǎo)教師王文彬20070401ABSTRACTABSTRACTASLUXUNSAIDHISPERSONALPHILOSOPHYIMPLIEDINHISWORK“WEED”THE“WEED”REFLECTEDJUSTLYAVARIETYOFLIFEEXPERIENCEDURINGHEWASLONELYHISUNIQUEIDEOLOGICALBASEWASCOMBINATIONOFWESTCULTUREWITHTRADITIONALCULTURESTRUCKUNDERCRUELCIRCUMSTANCE，HEWASINDESPAIRANDFELTLIFEABSURDITYANDVANITYHEHADTOACTSUBJECTIVEMINDFEELINGASTHINKINGFOCUS，ANDTRIEDTOSEEKMEANINGOFINDIVIDUALEXISTENCEACCORDINGTOJRTHE“WEED”WASTHEMOSTINDIVIDUALWORKANDWASSOULPOEMFORLUXUNINADDITIONITALSODISCLOSEDINDIVIDUALEXISTENCE，LIFESIGNIFICANCEANDLITERATUREMESSAGEMOREOVER，HISARTICLEENTITLEDBYPASSINGTRAVELER，WHICHWASPLANNEDTOWRITEOUTFORTENYEARS，WASUSUALLYREGARDEDASSKIPPEROF‘‘WEED”THE“PASSINGTRAVEL’CASTHISPAINEXPERIENCEANDORIGINALTHINKINGTHEPASSINGTRAVELER’INSPIRITWASGENERALIZEDTO‘REVOLTINGDESPAIR’BYLUXUNHISVALUEDIDNOTCONSISTINPROVIDINGSPIRITBARRIERFORPEOPLE，BUTACTAS‘INTERMEDIATE’HEWASABIRERPERSONWHOEXISTEDINBETWEENRELIGIONISMANDSECULARISMHEWANTTOBECOMEHIMSELFEVERYONEHADTOACCEPTTHISBIREMESSCAUSEDBYTHESPALLATIONASLONGASHESEARCHEDFORREBIRTHBECAUSE‘‘WEED’OVERFLEWWITHDEEPTHINKINGANDSOULEGOTORMENTITBECAMEAWINDOWUNDERSTOODLUXUN’LIFEPHILOSOPHYKEYWORDSINTERMEDIATEEXISTENCEREVOLTINGDESPAIR

簡(jiǎn)介：山東師范大學(xué)碩士學(xué)位論文反思現(xiàn)代教育的哲學(xué)根基批判二元論的哲學(xué)視野姓名高連福申請(qǐng)學(xué)位級(jí)別碩士專業(yè)教育學(xué)原理指導(dǎo)教師高偉20060416山東師范大學(xué)碩士論文ABSTRACT’IHEPREDIC鋤ENTOTMODEMEDUCATLONLIESM1TSUTILITARIALLISMAILDINSTR咖ENTALISMITRESULTED丘OMPE叩1E’SUNDERSTANDING血ATEDUCATIONISTOMAKEPEOPLEQUALMEDA11DUSEFILL，廿1EREBY，EDUCATIONISREGARDEDASTHETOOLTOMEETTHEP01ITICALANDECONOMICDEVELOPMENTOFASOCIE饑ANDASTHEFOUNDATIONOFCOMPETITIONBE似EENNATIONSTHERCFORE，EDUCATIONHASALIENATEDINTOIN蛐ENTSBECAUSEOFTHEABSENCEOFH啪AILBEINGAILDH哪A11BEINGWITHOUTBEINGEDUCATED，HASDEGENERATEDINTOAMMALTHISHASFUNDAMENTALLYDETERMINEDTBATEDUCATIONCALL011LYBETRANSFB肌EDINTOIILS機(jī)LNLENTAL廿AININGA11DPRODUCTION，卸DDEGENERATEDIRLTOATRAINJNGFORKNOWLEDGEANDSKILLS，A工LDAMANUFAG七11REOFMESOCALLEDPERSONSOFABILI吼PHILOSOPHYIS血E血ALSUPPONOFEDUCATIONULTIMATELY，ALLMEISSUESCONCEFLLINGEDUCATIONAREALIPHILOSOPHICALONESTHERENECTIONOFT11EISSUESOFMODEMEDUCATIONSHOL】LDTAKEINTOACCOUNTITSP11ILOSOPHJCALFOLLLLDATIONTHEPRESENTPAPERHOLDS血ATMODEMEDUCATIONISPLLILOSOPHICALLYBASEDONDUALISMWHICHDI丘B(yǎng)RENTIATESSUQECTANDOBJECTDUALISMDEFINESVALUEASSENTICEDBIL畸THATTHEOBJECTMEETSMEREQUIREMENTSOF血ESUBJECTACCORDIN百Y，血EVALUEOFHUMALLBEINGLIESI11“SLLSE削NESSTOSOCIE妣TOOMERSANDTOMEMSELVES，ANDTHEVALUEOFEDUCATIONALSOLIESINITSINS仃UMENTALISMTOSOCIETY，TOMENATIONANDTOTLEMSELVESNLEREFORE，DUALISTICUNDERSTANDINGOFMNANBEINGIS’UTILITARIAILANDMATERIALIZED，ANDITSUNDERSTAILDIⅡGOFEDUCATIONISUTILIT壯王AILANDINSMLMEMALITHASFUND眥ENTALIYAILDPHILOSOPLLICALLYDENIED吐LEMORA王VALUEOFH啪ANBEINGA11DTHEONTOIOGICALVALUEOFEDUCATION，WHICHRESULTSINTHECLEARUPOFHUMAILBEINGANDTHODISSIMILATIONOFEDUCATIONSO，TOEXTRICATE盤OMT11EPREDIC鋤ENTOFE血LCATION，WEMUST劬D鋤ENTAIIYCIEARUP血EDUALISMOFSUBJECT甜LDOBJECTTHEMEANINGOFDOINGSOLIESIILTLLEREESTABLISHMENTOFTHEUNDERSTALLDINGTHATTHEMOSTIRNPORTALLTT11INGFORHLINAILBEINGISTHEIRSPIRIT，SOUL，1IBER吼A11DHUMAILITY，ANDINTHEREMODELINGOFMEONTOLOGICALVALUEOFEDUCATIONTHATEDUCATIONISTOIMPR0VEMEMORALITYOFH啪ANBE岵TOMODELITSSPIRIT，A11DDEVELOPITSHUMALL晦THISDETERMINESTHAT血EMORA王CHARACTEROFEIIUCATIONISTHATEDUCATIONIS也ECUMVATIONOFSOUL2

簡(jiǎn)介：中圖分類號(hào)D901UDC300密級(jí)公開學(xué)校代碼10094訶{I￡解為尤孥碩士學(xué)位論文同等學(xué)力村民自治與宗教關(guān)系研究一對(duì)冀南農(nóng)村宗教現(xiàn)象的考察與反思ONTHERELATIONSOFVILLAGEAUTONOMYANDRELIGIOUSINVESTIGATIONANDREFLECTIONOFRURALRELIGIOUSPHENOMENONINSOUTHHEBEIPROVINCEPHEN00UTBHEBEIROVLNCE作者姓名劉立強(qiáng)指導(dǎo)教師葉立周副教授學(xué)科專業(yè)名稱政治學(xué)理論研究方向政治文化與政治發(fā)展論文開題EL期2010年6月26日I、L、LLLIJ』，JF＼LL，111JF，／學(xué)位論文原創(chuàng)性聲明本人所提交的學(xué)位論文村民自治與宗教關(guān)系研究對(duì)冀南農(nóng)村宗教現(xiàn)象的考察與反思，是在導(dǎo)師的指導(dǎo)下，獨(dú)立進(jìn)行研究工作所取得的原創(chuàng)性成果。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)表或撰寫過的研究成果。對(duì)本文的研究做出重要貢獻(xiàn)的個(gè)人和集體，均已在文中標(biāo)明。本聲明的法律后果由本人承擔(dān)。論文作者簽名裹、7主強(qiáng)FOFF年TT．,EL≥ETL指導(dǎo)教師確認(rèn)㈣妒／『調(diào)∥’‘年，2月ZETJ學(xué)位論文版權(quán)使用授權(quán)書本學(xué)位論文作者完全了解河北師范大學(xué)有權(quán)保留并向國(guó)家有關(guān)部門或機(jī)構(gòu)送交學(xué)位論文的復(fù)印件和磁盤，允許論文被查閱和借閱。本人授權(quán)河北師范大學(xué)可以將學(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、縮印或其它復(fù)制手段保存、匯編學(xué)位論文。保密的學(xué)位論文在年解密后適用本授權(quán)書論文作者簽名動(dòng)1主死勱L|年F明陽’指剝吣孫、葉幻司1一F1年I≯月≯日’Ⅱ

簡(jiǎn)介：西南師范大學(xué)碩士學(xué)位論文珙縣僰人巖畫研究宗教崇拜支撐下的圖像姓名涂朝娟申請(qǐng)學(xué)位級(jí)別碩士專業(yè)美術(shù)學(xué)指導(dǎo)教師李白玲20040501ASTUDYONTHEROCKPAINTINGSINGONGCOUNTY_IMAGESSUPPOSEDBYTHEFAITHANDWORSHIPOFTHEBOPEOPLEMAJORAESTHETICSSPECIALTYSKILLANDTECHNIQUEINCHINESEFLOWERANDBIRDPAINTINGTUTORPROFLIBAILINGPOSTGRADUATETUCHAOJUANABSTRACTTHEROCKPAINTINGSOFGONGCOUNTYISANIMPORTANTPARTOFTHESYSTEMOFROCKPAINTINGSINCHINAWCCANRESEARCHITNOTONLYINTHEANGLEOFARCHAELOGYANDANTHROPOLOGYBUTALSOAESTHETICSTHEAUTHORHASBEENINTERESTEDINTHEROCKPAINTINGSNOWDAYS，WETRYTOFMDTHENEWSKILLSOFPAINTINGSANDTHENEWMATERIALSOFPAINTINGSTHEAUTHORWISHESTHISTHESISCANPROVIDESOMEHELPTHETHESISCONSISTSOFSIXPARTSPARTONEINTRODUCTIONBASEDONTHERESEARCHINGSTATUSOFTHEROCKPAINTINGSINGONGCOUNTYTHEAUTHORMAKESCLEARTHENECESSITYOFTHERESEARCHONTHEIMAGESOFTHEROCKPAINTINGSWHICHARESUPPORTEDBYTHEFAITHANDWORSHIPOFTHEBOPEOPLEATTHESSRNETIME，THERESEARCHSTEPSOFTHEWHOLEDISSERTATIONANDTHEMETHODOFRESEARCHINGAREALSOEXPLAINEDPARTTWOACCOUNTINGWHICHNATIONALITYTHEBOPEOPLEBELONGSTOPARTTHREEANALYZINGTHEGEOGRAPHICALCIRCUMFERENCE，DISTRIBUTIVERULESANDERAOFTHEROCKPAINTINGSINGONGCOUNTYPARTFOURACCORDINGTOTHECHEMICALANALYSISOFTHECOLORSANDMATERIALS，RESEARCHINGTHEINFERENCESUPONTHEPAINTINGSPARTFIVEANALYZINGTHEIMAGESOFTHECOPPERDRUM，DOGANDNECROMANCER，ANDDEEPLYUNDERSTANDINGTHEORIGINALFAITHANDWORSHIPOFTHEBOPEOPLETHEROCKPAINTINGSINTHEGONGCOUNTYEXPRESSTHELIVINGSTATUSANDTHESPIRITACTIVITIESOFTHEBOPEOPLEITWILLHELPUSEXPLORETHENEWLANGUAGEOFPAINTINGANDRESEARCHTHE‘ATMOSPHEREOFIMAGINATIONPARTSIXANALYZINGTHEARTISTICINDIVIDUALTYOFTHEROCKPAINGTINGSOFTHEGONGCOUNTYKEYWORDSROCKPAINTINGSOFTHEGONGCOUNTY；BOPEOPLE；FAITHANDWORSHIP；MATERIALSOFPAINTING；IMAGEIL

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簡(jiǎn)介：密級(jí)學(xué)校代碼10075分類號(hào)學(xué)號(hào)20120002哲學(xué)碩士學(xué)位論文1844年經(jīng)濟(jì)學(xué)哲學(xué)手稿異化勞動(dòng)理論研究學(xué)位申請(qǐng)人王蒙指導(dǎo)老師李和平教授學(xué)位類別哲學(xué)碩士學(xué)科專業(yè)馬克思主義哲學(xué)授予單位河北大學(xué)答辯日期二〇一五年六月

簡(jiǎn)介：本文試圖從情結(jié)記憶與苦難記憶的角度入手，分析本雅明歷史哲學(xué)論綱中新天使和駝背侏儒這兩個(gè)意象，從而揭示現(xiàn)代性的癥結(jié)。西方語境下的情結(jié)記憶是一種理性主義情結(jié)，其時(shí)間觀表現(xiàn)為一種歷史目的論。這種歷史觀割裂了期待視野和經(jīng)驗(yàn)之間的聯(lián)系，造成了經(jīng)驗(yàn)的失效，因此現(xiàn)代性危機(jī)的實(shí)質(zhì)是一種記憶的危機(jī)。本雅明的情結(jié)記憶是猶太神秘主義和西方理性主義結(jié)合的產(chǎn)物，表現(xiàn)出強(qiáng)烈的彌賽亞意識(shí)。彌賽亞的時(shí)間觀指向過去，把歷史看作是人的主體性墮落的苦難史，歷史的目標(biāo)是返回起源。本雅明試圖借此扭轉(zhuǎn)現(xiàn)代性激進(jìn)的時(shí)間取向。本雅明批判了歷史主義和歷史唯物主義的時(shí)間觀，前者對(duì)記憶采取遺忘的態(tài)度，掩飾苦難的記憶，而后者把被壓迫者的苦難記憶作為無產(chǎn)階級(jí)革命行動(dòng)的合法性保證，許下關(guān)于解放的政治承諾。馬克思以拯救的形式完成復(fù)仇，但同時(shí)埋下了極權(quán)主義的隱患。在我國(guó)現(xiàn)時(shí)態(tài)，情結(jié)記憶表現(xiàn)為家國(guó)情懷，這一情結(jié)記憶的阻塞導(dǎo)致了我國(guó)社會(huì)現(xiàn)在的文化危機(jī)，介于此我們必須加強(qiáng)對(duì)傳統(tǒng)的關(guān)注，重新關(guān)注苦難記憶背后的深層意義。

簡(jiǎn)介：ABSTRACTINMODERNWESTERNLEGALHISTORY,NEOKANTIANSCHOOLSOFJURISPRUDENCEHAVENOTOCCUPIEDADOMINANTPOSITION,BUTTHEYHAVEAPROFOUNDIMPACT,ASWELLASPROVIDINGTHERICHSOURCEOFINTELLECTUALFORUSTOREFLECTASONEOFMAJORCHARACTERSOFNEOKANTIANSCHOOLSOFLAWINTHEPEAK,RADBRUCH’SPHILOSOPHYOFLAWLEFTADEEPIMPRESSIONTOUSITISWELLKNOWNTHATAFTERWORLDWARII,RADBRUCHPROPOSEDTHEFAMOUS“RADBRUCHFORMULA“,WHICHMAKESHISIDEAMAYSEEMCONTRADICTORY,ANDTHISCAUSEDTHEJURISTAFTERHIMTOARGUEFURIOUSLYASSOMESCHOLARSCLASSIFYRADBRUCHASNATURALLAWCAMP,WHILEOTHERSTHINKTHATHEISANOUTOFPOSITIVISMTHEREARESOMESCHOLARSBELIEVETHATRADBRUCHHAVEEXCEEDEDTHENATURALLAWANDLEGALPOSITIVISMTWOPHILOSOPHICALFACTIONS,ISANABSOLUTERELATIVISTSOMESCHOLARSHAVEDENIEDALLOFTHEABOVEPOINTOFVIEW,INTHEIRVIEW,RADBRUCHPHILOSOPHYOFLAWISSHORTOFSYSTEMICCOHERENCE,ANDITISFULLOFCONTRADICTIONANDTENSIONITISDIFFICULTTOCARRYOUTSUCHASIMPLECLASSIFICATIONWHATARETHECHARACTERISTICSOFRADBRUCHSPHILOSOPHYOFLAWINTHEENDITSHOULDBECLASSIFIEDASTOWHICHCAMPORWHICHCAMPITISCLOSERTOTHISTHESISINTENDSTODISCUSSTHESEISSUESTOSOLVETHESEISSUES,THISARTICLEWILLBEDISCUSSEDINTHEFOLLOWINGSECTIONSINTRODUCTIONFIRSTLYPUTSFORWARDTHEPROBLEMTHATWILLBESOLVEDINTHISTHESISANDVIEWOFDOMESTICANDFOREIGNCOMMENTATORSONTHEPROBLEM,ANDTHENINTRODUCESTHEMETHODSANDIDEASBYHOWTODISCUSSTHEPROBLEM,ANDPOINTSOUTMYOWNVIEWSTHEFIRSTPARTBRIEFLYINTRODUCESTHETHEORETICBACKGROUNDOFRADBRUCH’SPHILOSOPHYOFLAW,WHICHISDIVIDEDINTOTWOPARTSTHEPHILOSOPHICALBACKGROUNDANDLEGALCONTEXT,ANDONTHISBASISINDICATETHATHISTHEORYTAKESAREVIVALOFNATURALLAWASHISRESPONSIBILITYINTHEFIRSTTHESECONDPARTSPECIFICALLYDISCUSSESTHERADBRUCHROADOFREVIVINGNATURALLAWFIRSTLYITDEMONSTRATESTHEREVIVALOFNATURALLAWCOMESTOTUREBYTRUNINGTHEPHILOSOPHYOFLAWINTOTHEPHILOSOPHYOFCULTUREOFTHELAW,ANDTHUSINDICATINGHISTHEORYWALKSUPTOAPOSITIVERELATIVISM,BUTITISNOTYETCLARFIEDWHETHERHISTHEORYREVIVESNATURALLAWORNOTINTHEENDTOUNDERTAKETHEPROBLEMSOFTHESECONDPARTOFMYTHESIS,THROUGHACOMPARATIVEANALYSISTHETHIRDPARTCOMETOACONCLUSIONTHATRADBRUCHSUCCESSFULLYREVIVEDTHENATURALLAW,

簡(jiǎn)介：學(xué)校代碼10459學(xué)號(hào)或申請(qǐng)?zhí)?01412030406密級(jí)碩士學(xué)位論文面子消費(fèi)的哲學(xué)審視作者姓名林子導(dǎo)師姓名寇東亮學(xué)科門類哲學(xué)專業(yè)名稱馬克思主義哲學(xué)培養(yǎng)院系公共管理學(xué)院完成時(shí)間2017年5月學(xué)位論文原創(chuàng)性聲明學(xué)位論文原創(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)。學(xué)位論文作者日期年月日學(xué)位論文使用授權(quán)聲明學(xué)位論文使用授權(quán)聲明本人在導(dǎo)師指導(dǎo)下完成的論文及相關(guān)的職務(wù)作品，知識(shí)產(chǎn)權(quán)歸屬鄭州大學(xué)。根據(jù)鄭州大學(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)鄭州大學(xué)可以將本學(xué)位論文的全部或部分編入有關(guān)數(shù)據(jù)庫(kù)進(jìn)行檢索，可以采用影印、縮印或者其他復(fù)制手段保存論文和匯編本學(xué)位論文。本人離校后發(fā)表、使用學(xué)位論文或與該學(xué)位論文直接相關(guān)的學(xué)術(shù)論文或成果時(shí)，第一署名單位仍然為鄭州大學(xué)。保密論文在解密后應(yīng)遵守此規(guī)定。學(xué)位論文作者日期年月日

簡(jiǎn)介：曲阜師范大學(xué)碩士學(xué)位論文左傳巫術(shù)宗教文化研究姓名郭洪波申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)古代文學(xué)指導(dǎo)教師趙東栓20070401ABSTRACT”ANNALSOFZUO”ISOURCOUNTRY’SFIRSTANNALISTICSTYLEHISTORYBOOKWHICHRECENTSWERERECORDEDINDETAILITHASMUCHINFLUENCEONTHEANCIENTCHINESEESSAYSANDNOVELSSUCHAS”SHIHCHI”，”HANHISTORY”ANDSOONSOMESCHOLARSAFTERTHEBOMOF”ANNALSOFZUO“HADDIFFERENT∞INIONSONITTHEPEOPLEWHOCRITICIZEDITFOCUSEDONTHEWITCHERYRELIGIONCULTUREWHICHREFLECTEDBY”ANNALSOFZUO”，SOMEWRITERSINDIFFERENTDYNASTIESLIKEWANGCHONG，F(xiàn)ANNINGHARTYU，ZHUSHITHOUGHTIT”FABRICATED”，’’THEEMPTYBOASTING”，?！疓OODISSTRANGE”ANDTHISDISOBEYSTOTHELLISTORICALREALITYNLISPAPERATTEMPTSFROMTHECULTURESTUDYANGLETHROUGHTHELITERATURESTUDYANDTHECOMPARISONMETHODACCORDINGTOTHEMARXISMHISTODEALMATERIALISMREANALYSISTHISSPECIALCULTURALPHENOMENON111EPAPERDIVIDESINTOFOURPARTSINTRODUCTIONGETSTOTHEBOTTOMOFAMATTERANDDISCUSSESTHEPRODUCTIONOFTHEWITCHCRAFTRELIGIONCULTUREANDITSDEVELOPMENTINTHEIAANDSHANGDYNASTIESBYANALYSINGSOMEHISTORICALDOCUMENTSWECARL瓣THATTHECULTUREOFXIAANDSHANGDYNASTIESISTHEWITCHCRAFTRELIGI∞CULTUREFROMTHEOVERALLPERSPECTIVEBUTWHENARRIVEDTHEZHOUDYNASTYTHECULTUREOFWITCHCRAFTANDRELIGIONSTARTEDTODECLINE，RATIONALCONSCIOUSNESSSTARTEDTISE，THEHUMANITIESCHARACTERISTICOFTHEWITCHCRAFTRELIGIONCULTURESTARTEDGERMINATING仙EFIRSTPARTMAINLYANLYSIZESTHEWITCHCRAFTRELIGIONCULTURE’SNONRATIONALKNOWLEDGEINTHE”ANNALSOFZUO“SUMMARIZESRESIDUALMYSTICALSIDEOFTHEWITCHCRAFTRELIGIONCULTUREINTHE”ANNALSOFZUO“THESECONDPARTUTILIZESTHEMETHODSOFTHECROSSWISECOMPARISONANDTHELONGITUDINALCOMPARISONONTHELOCALIZATIONANALYSISTOTHECHARACTERISTICOFTHEWITCHCRAFRELIGIONCULTUREINTHE’’ANNALSOFZUO”，ANALYZESTHEHUMANITIESCONNOTATIONSUCHAS”THEMORAL”，”THERITUAL”，”THETRUST’’WHICHCONTAINEDBYTHEWITCHERARRELIGIONCULTUREOFTHE”ANNALSOFZUO”11LCTHIRDPARTMAINLYANALYZESTHEPHENOMENONOFTHEWCHERAFTRELIGION

簡(jiǎn)介：分類編號(hào)密級(jí)單位代碼QQ笪學(xué)號(hào)05219008天滓L幣苊大學(xué)研究生學(xué)位論文學(xué)生姓名雷墓墓申請(qǐng)學(xué)位級(jí)別亟申請(qǐng)專業(yè)名稱呈克星主義蜇堂研究方向社會(huì)蜇堂指導(dǎo)教師姓名揚(yáng)仨忠專業(yè)技術(shù)職稱教援提交論文日期2QQ晝生3旦三目【中文摘要】隨著科技進(jìn)步和社會(huì)發(fā)展，人類歷史已經(jīng)進(jìn)入全球傳播時(shí)代和大眾傳媒社會(huì)，公共傳媒不僅正以驚人的速度廣泛地介入社會(huì)生活領(lǐng)域并與其發(fā)生強(qiáng)烈互動(dòng)，更深入到政治生活領(lǐng)域，在現(xiàn)代民主社會(huì)的構(gòu)建中扮演其他社會(huì)組織不可替代的角色。然而，目前人們對(duì)公共傳媒的認(rèn)識(shí)僅限于“一種輿論宣傳工具“。這種認(rèn)識(shí)勢(shì)必影響對(duì)公共傳媒天生使命中的價(jià)值性特征的探討和追求。本文以歷史唯物主義為指導(dǎo)，將公共傳媒作為一個(gè)相對(duì)獨(dú)立的理論系統(tǒng)進(jìn)行嘗試性研究，以期挖掘其蘊(yùn)含的政治哲學(xué)價(jià)值。由此，本文盡可能系統(tǒng)地概述公共傳媒的歷史生成和演變，批判地汲取國(guó)內(nèi)外學(xué)術(shù)界相關(guān)研究的新成果，并運(yùn)用馬克思主義的觀點(diǎn)和方法，通過對(duì)公共傳媒的結(jié)構(gòu)、性質(zhì)、價(jià)值性特征及現(xiàn)代公共傳媒的價(jià)值困境的分析，挖掘公共傳媒的政治哲學(xué)功能，并結(jié)合當(dāng)代中國(guó)社會(huì)的新階段，探析公共傳媒對(duì)中國(guó)政治文明建設(shè)的意義及責(zé)任擔(dān)當(dāng)。公共傳媒作為一個(gè)介于國(guó)家權(quán)力和私人領(lǐng)域之間的向所有公眾開放、以公共利益為價(jià)值旨?xì)w、以輿論為手段、以媒介為主要運(yùn)作工具的社會(huì)文化交往空間，不僅以批判和開放為其特征，更以自由、民主、正義為基石，它通過各種媒介形式實(shí)現(xiàn)著對(duì)公共權(quán)力的監(jiān)督、批判和干預(yù)，并通過保護(hù)市民社會(huì)和政治國(guó)家來捍衛(wèi)人民的民主政治理想、自由平等觀念、人權(quán)保障意識(shí)、公平正義理念等人類永恒的價(jià)值理想。在當(dāng)前中國(guó)，公共傳媒能為政治文明建設(shè)提供強(qiáng)大的理想支持、動(dòng)力機(jī)制，并能積極拓寬政治文明建設(shè)的有效途徑。【關(guān)鍵詞】公共傳媒；民主政治；自由平等人權(quán)保障；公平正義

簡(jiǎn)介：黑龍江大學(xué)碩士學(xué)位論文隱喻和換喻問題的哲學(xué)意義姓名李春雙申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師卿文光20080428黑龍江大學(xué)碩士學(xué)位論文ABSTRACTMETAPHORANDMETONYMYAREMORETHANTHECOMMONFIGURES；THEYALSOHAVEACLOSECONNECTION、析TLLTHEFORMATIONOFTHEMEANINGATTHEBEGINNINGOFTHEWESTERNPHILOSOPHYANDALSOINTHECONTEMPORARYERAPHILOSOPHERSHAVEBEENALWAYSPUTTINGMUCHIMPORTANCEONTHERELATIONSHIPBETWEENTHEPHILOSOPHYANDTHERHETORICPEOPLEOFTENREGARDBEINGASTHECONTENTOFTHEMETAPHYSICS，ANDDIALECTICASTHESECRETOFTHEPHILOSOPHYTHEPHILOSOPHYHASNOTHINGTODO晰TLLTHERHETORIC，ANDTHERELATIONSHIPBETWEENTHEPHILOSOPHYANDTHERHETORICSHOULDBEMUTUALLYEXCLUSIVEHOWEVERACTUALLYTHEREISACLOSECONNECTIONBETWEENBEINGANDRHETORIC，THESCIENTIFICANALYSISPRINCIPLEANDTHEDIALECTICAREDEVELOPEDFROMTHERHETORICASTHETYPICALFORMSOFTHEFIGURES，METAPHORANDMETONYMYPLAYANIMPORTANTROLEINTHEFORMATIONOFTHEMEANINGTHISPAPERDEALS、析T11THEINTERNALLOGICAMONGMETAPHORMETONYMYANDONTOLOGYASWELLASITSTHEORETICALCLUES；ANDTHISPAPERALSOBEGINSWITLLTHESEMEIOLOGYANDINTERPRETSTHEPHILOSOPHICALMEANINGOFTHERHETORICFROMANEWPOINTOFVIEWINTHEFIELDOFTHETRADITIONALPHILOSOPHYTHEDUALISTICRELATIONSHIPSBETWEENAPPEARANCEANDESSENCE，GENERALANDINDIVIDUAL，ASWELLASNATUREANDCULTURE，ETCCANALLCOMEDOWNTOTHERELATIONSHIPBETWEENPERFORMANCEANDSIGNIFICANCE，CORRESPONDING誦THTHATOFTHESYMBOLANDSIGNIFICANCE，THEYARECONDITIONEDBYTHERHETORICOFTHESYMBOLSSTARTINGFROMTHEMETAPHORICALANDMETONYMICALPOINTOFVIEWTHESIGNIFICANCEOFBEINGANDBINGSCANBEREGARDEDASARESULTOFTHEWEAVINGANDTHEUSEOFSYMBOLS，ANDTHESIGNIFICANCECANNOTEXISTINDEPENDENTOFTHEPHYSICALSYMBOLS，BUTISINTHEWEAVINGPROCESSOFTHESYMBOLSTHEREFORE，ONTHEONTOLOGICALLEVEL，THEPHILOSOPHYANDTHERHETORICCANBEREINTEGRATEDTHEREINTEGRATIONMEANSTHECOLLAPSEOFTHEMETAPHYSICSWHICHWASANIDEASYSTEM，ANDTHENEWPHILOSOPHYTHINKINGNAMED“SEEKINGWISDOM’’WILLHAVETHENATUREOFTHESYMBOLRHETORICTHESIGNIFICANCEOFTHISREINTEGRATIONTELLSUS11

簡(jiǎn)介：2ABSTRACTTHISARTICLEEDTHREESCENARIOSINTHEDEVELOPMENTOFWESTERNSOCIETYTODISCUSSTHERELATIONSHIPBETWEENTHELAWTHERELIGIONASFAITHBEGANTOPLAYAROLEINEARLYHUMANSITENCOURAGESTHEEMERGENCEOFRELIGIONAFTERTHEBIRTHOFRELIGIONITHASBEENPLAYINGAGUIDINGSPIRITOFTHEROLEOFHUMANBEINGSHASNOTDECLINEDWITHTHEDEVELOPMENTEXPANSIONOFLAWALTHOUGHTHELAWHASAUTONOMYITNEEDSTHESUPPTOFTHEHUMANSPIRITSSOTHELAWREQUIRESNOTONLYARATIONALBEINGBUTALSOTHEPOWEROFHUMANFAITHINTHESYSTEMINSPIRITRELIGIONISAFFECTINGTHEWESTERNSOCIETYTRADITIONALRELIGIOUSIDEOLOGYRITUALSCONTAINLEGALTHOUGHTSPRACTICESOFLEGALPROCEEDINGSNATURALLAWISANANCIENTTHOUGHTOFHUMANTHINKINGABOUTTHELAWWHICHCONTAINSBOTHTHEHUMANREASONTHEPURSUITFNOBLEVALUESNATURALLAWHASGREATVITALITYASITWASBNBUTWEMUSTNOTIGNETHEACTIVEROLEOFRELIGIONINTHEDEVELOPMENTOFNATURALLAWIDEASEVENINTHEDLEAGESWHENRELIGIOUSFCESWEREEXTREMELYPOWERFULCHRISTIANTHEOLOGYPLAYEDAPIVOTALROLEINTHEDEVELOPMENTEXPANSIONOFNATURALLAWIDEASASANIMPTANTSOCIALPHENOMENONTHEEMERGENCEEVOLUTIONOFLAWARELARGELYCOMBINEDWITHTHERELIGIONTHELAWMUSTAPPROACHREGULATIONCONTROLOVERFACTUALSOCIALDERMEOVERPROVIDECITIZENSUNDERTHISLAWSYSTEMWITHDIRECTIVEGUIDANCEBOTHSIDESOFTHELAWSHARETHESAMEPRIITYINTERACTWITHEACHOTHERTHELACKOFEITHERLEADSTOIMPERFECTIONTHEREFETHESIGNIFICANCEOFTHERELIGIOUSDIMENSIONINLAWCANNOTBEIGNEDKEYWDSFAITHRELIGIONCITYSTATELAWCHRISTIANITYREASONNATURALLAW

簡(jiǎn)介：目錄論文摘要1ABSTRACT2緒論J。3第一章彼特拉克宗教思想的特點(diǎn)。6第一節(jié)基督教會(huì)的“毀謗者”6第二節(jié)虔誠(chéng)的基督教徒9第三節(jié)彼特拉克的宗教模式。16第二章彼特拉克宗教觀念產(chǎn)生的原因J20第一節(jié)彼特拉克的生活經(jīng)歷。20第二節(jié)阿維尼翁教皇統(tǒng)治時(shí)期的形勢(shì)K24第三節(jié)社會(huì)轉(zhuǎn)型的影響27第三章彼特拉克宗教觀念產(chǎn)生的社會(huì)影響30第一節(jié)對(duì)教廷遷都羅馬的影響30第二節(jié)對(duì)后世人文主義者的影響32結(jié)語36注釋。39參考文獻(xiàn)K43后記二46ABSTRACTFRANCESCOPETRARCA13041374，THEFIRSTHUMANISTOFTHERENALSSANCE，WHOWASNAMEDTHE“FATHEROFTHERENAISSANCE”PETRARCHWASBORNWITHSILVERSPOONINHISMOUTH，HEWASPREGNANTWITHIDEAS，PERISHEDINPURSUINGHISIDEAL；HEHADAWIDEKNOWLEDGE，WASSUCCESSFULINHISCAREERTOREALIZEHISSELFVALUE，HEWORKEDANDFIGHTEDALLHISLIFEHEWASVERYFONDOFLITERATUREANDWASKEENONSTUDYINGTHEWORKSOFTHEANCIENTSHEWASAFAMOUSPHILOSOPHEROFTHERENALSSANCEANDADVOCATEDPHILOSOPHYONTHEONEHAND，AUGUSTINEWASHISTHEOLOGICALTUTORINHISMIND，HEDEVOTEDHIMSELFTOSTUDYINGTHECHRISTIANDOCTRINE，ONTHEOTHERHAND，HEWASDISCONTENTEDWITHTHECHRISTIANRELIGIONTOSOMEEXTENDHEWASOVERWHELMEDBYMIXEDLOVEHATEFEELINGSHEHADDETAILEDANDCOMPLICATEDIDEOLOGICALSYSTEM，THERELIGIONSCONCEPTSWASCHARACTERISTIC，HISRELIGIONSIDEASWEREEMBODIEDINHISPOETRYANDCOLLECTEDLETTERSWHAT’SMORE，HISRELIGIONSCONCEPTSINFLUENCEDHIGHLYRENAISSANCEANDMANYTHINKERSINTHISESSAY，1WILLREADTHEWORKSOF