簡(jiǎn)介：湖南師范大學(xué)碩士學(xué)位論文樸素系統(tǒng)論視域中的老子哲學(xué)研究兼論老子之“道”、“德”姓名鄧軍申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國哲學(xué)指導(dǎo)教師徐儀明20090501ABSTRACTTHEPHI10SOPHYOFLAOZI，ASAPRECEDENTTOOPENCHLNESETRADITIONALCULTURE．CELEBRITIESANDSCHOLARSWHICHSTUDY1TATOURCOUNTRY’SHISTORYFROMTHEDIFFERENT’POINTOFV1EWSGETSOMEDIFFERENTCONCEPTS．BASEDONOURCOUNTRY7SALMTOSETUPANEWTYPEOFSOCIETYFORSUSTAINABLEDEVELOPMENTANDTHEDREAMTOCONSTRUCTOURCO姍ONHOMETHEEARTHWELL，THISARTICLEHAVEMADEAANALYSISTOSUMUPTHEOUTCOMEOFPEOPLEWHOHADSTUDLEDANDCOMBINEDWITHTHETHOU曲TOFNEWPERIODANDTHEIDEAOFMYSELF．ASTHERESULTOFSIFTING，THEPAPERSTUDLEDLTFROMTHETHOERYOFSIMPLESYSTEMINORDERTOKNOWATRUELAOZ1．THISARTICLEWASDIVIDEDINTOSIXPARTS，EXCEPTTHECONCLUSIONPARTLINTRODUCTION，ITINTRODUCEDWHATTHISTEXTBASEDON，THEPRESENTSITUATIONINTERNALOFTHESTUDYOFLAOZITHEPRACTICALSIGNIFICANCETHEPOINTVIEWOFRESEARCHTHEMETHODOFSTUDYRATIONALITYANDITSINNOVATIONPART2ITINTRODUCEDTHESYSTEMOFSIMPLE，HOWITFORMED，ITSDEVELOPING，CHARACTERISTICS，ANDTHETHREEPROBLEMSNEEDEDTOBES01VED．．PART3ITISTHEMAINBODYOFTHEWH01EARTICLE．ITHAVENARRATEDTHEVIEWOFSYSTEMOFTHECOSMOSOFLAOZI，ANDDEVELOPEDTHISVIEWINTO“TIAN，DI，REN“TOSTUDYPART4ITISTHEKEYPARTOFTHISARTICLE．ITEXPLANATLONTHEDEFINITIONOF“DE“，”DAO’，PART5ITISTHEOVERALLEVALUATIONOFLAOZIPART6ITISAINSPIRATIONTOPEOPLEOFTHETIMES，AFTERIL

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簡(jiǎn)介：華東師范大學(xué)碩士學(xué)位論文晚期?？抡摗白晕业呐嘤保↙ACULTUREDESOI）－－作為生存美學(xué)的哲學(xué)姓名陳軍花申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國哲學(xué)指導(dǎo)教師姜宇輝201105華東師范大學(xué)201L屆外國哲學(xué)專業(yè)碩士學(xué)位論文晚期福柯論“自我的培育”1ACULTUREDESOI作為生存美學(xué)的哲學(xué)ABSTRACTINANCIENTTIMES，SELFCONCERNINGISNOTONLYALIFEPRINCIPLEOFPHILOSOPHERS，BUTALSOTHEFOCUSOFTHEIRTHINKINGANDLIVES．THISTHESISISINSPIREDBYTHISISSUE．THISTHESISFIRSTDESCRIBESTHEFORMSANDCHARACTERISTICSOFSELFCONCERNINGINDIFFERENTPERIODSOFANCIENTTIMESANDPROPOSESTHATWESHOULDUNDERSTANDTHEMEANINGOFSELFCONCERNINGCOMPREHENSIVELY．SELFCONCERNINGCANNOTONLYMAKEONESELFPERFECTCOMPLETELY,BUTINADVERTENTLYBRINGSOMEBENEFITTOTHESOCIETY．MEANWHILE，SELFCONCERNINGISALSOAPERFORMANCEOFMORALITY．THENITCOMESTOFOUCAULT’S“SELFCULTIVATION．”FOUCAULTBELIEVESTHATTHE“SELF’IN”SELFCULTIVATION”ISTHESUBJECT’SOWNCREATION，NOTTOBEGIVEN，ANDITISNOTTOBECONSTRUCTED．THECOREOF“SELFCULTIVATION“ISSELFCONCERNING．INORDERTOEXPLAINTHESELFCONCERNINGFURTHER,THISTHESISBEGINSWITHTHECONCEPTSOF”SAVE¨AND¨CONFESS¨，ANDCONCLUDESTHATTHESUBJECTMUSTTELLTHETRUTHBECAUSETHETRUTHTELLINGISACONDITIONOFSELFSAVING．WHILECONCERNINGABOUTONESELF,ONEMUSTHANDLETHERELATIONSHIPBETWEENOTHERSCONCERNINGANDSELFCONCERNING，BUTINTHECAREOFOTHERS，ONEMUSTFOCUSONTHEMSELVES．BECAUSE，AFTERALL，CONCERNINGABOUTOTHERSAIMSATCONCERNINGABOUTONESELF．FOUCAULT’SSELFCONCERNINGISINSTRUCTIVEFORUS，WHICHDEMANDSTHATTHESUBJECTSHOULDCREATEHISLIFECOURSEASAWORKOFART，ANDGETHISOWNHAPPINESSINFREEAESTHETICPRACTICE．CLEARLY,FOUCAULT’SSELFCONCERNINGMEANSTHATTHESUBJECTSHOULDNOTONLYCONTROLHISOWNBODYANDSOUL，BUTALSOGETAWAYFROMALLSLAVERYOUTSIDEANDCREATEHISOWNLIFEINTOAUNIQUEWORKOFARTANDLIVEUPTOHISOWNLIFESTYLE．THISISTHEKEYTOFOUCAULT’SSELFCULTIVATION．KEYWORDSFOUCAULTSELFCULTIVATIONSELFCONCERNINGFREEDOMAESTHETICSOFEXISTENCE

簡(jiǎn)介：山東大學(xué)博士學(xué)位論文易經(jīng)管理哲學(xué)研究姓名吳世彩申請(qǐng)學(xué)位級(jí)別博士專業(yè)中國哲學(xué)指導(dǎo)教師劉大鈞20021118一一．省奎鑾蘭苧圭耋簦笙塞合太和，乃利貞’的學(xué)術(shù)碩果，怎么不令人心潮澎湃，深感黃中通理，而美之至也”劉大鈞語但也有美中不足之事。參閱國際國內(nèi)易學(xué)研究成果，我們發(fā)現(xiàn)富有現(xiàn)實(shí)意義的“管理易”研究十分薄弱。據(jù)不完全統(tǒng)計(jì)，國內(nèi)已發(fā)表的管理易類文章不可多見，專門學(xué)術(shù)著作寥寥無幾，而且普遍存在著缺乏系統(tǒng)性、邏輯性、學(xué)理性、訓(xùn)詁性的不足。正如有學(xué)者所指出的，“近年來的易學(xué)研究中所出現(xiàn)的突出問題之一，就是部分學(xué)者較多地以一般文字家的眼光從事其研究，缺乏應(yīng)有的更為高遠(yuǎn)的哲學(xué)史家、思想史家的視野。在這種一般文字家的眼光下，他們每每斤斤計(jì)較于歷代易學(xué)之對(duì)周易經(jīng)傳詮釋與闡衍的符與不符，有者乃至將與經(jīng)義‘相符’的經(jīng)傳解讀、闡衍者說成是‘本義派’，把‘不相符’的經(jīng)傳解讀、闡衍者說成是‘發(fā)揮派’?！眹@也較為中肯地?fù)糁辛四壳啊肮芾硪住毖芯康钠M。因而，我們認(rèn)為，“易經(jīng)與現(xiàn)代管理”這一“援易以為說”的鉤深論題，要求研究者必須站在哲學(xué)詮釋學(xué)的立場(chǎng)上，定位于易學(xué)與現(xiàn)時(shí)代的精神的契合的高度上，著眼于世界經(jīng)濟(jì)國際化、政治多元化、文化兼容化、生活智慧化的時(shí)代情勢(shì)，帶著現(xiàn)代管理的實(shí)際問題，真正鋪下身子探入到周易這座神秘的毀堂中去，只有這樣才能有新的收獲。易乃含具豐富的管理學(xué)意蘊(yùn)的典籍。這在易學(xué)界已達(dá)成共識(shí)。有必要規(guī)正這樣一個(gè)誤見類似于管理易類的研究，不是治易而是用易，至多算作易“術(shù)”列。而且，持此觀點(diǎn)者還可以從歷史資料中得到考證，認(rèn)為象歷代正史的藝文志、經(jīng)籍志以及清高宗乾隆年間編纂的四庫全書、四庫全書總目提要等皆有明確分野∥當(dāng)代易學(xué)研究狀況表明，傳統(tǒng)易學(xué)正逐步實(shí)現(xiàn)著向現(xiàn)代易學(xué)的轉(zhuǎn)變，“現(xiàn)代易學(xué)”與傳統(tǒng)易學(xué)相繼而來。表現(xiàn)在如下幾個(gè)方面其一，“術(shù)”而轉(zhuǎn)“學(xué)”。傳統(tǒng)易學(xué)向來重視“易術(shù)”，認(rèn)為周易無非是占筮之書。／的確，周易數(shù)千年來從未因朝代更替而中斷流傳，這在很大的程度上取決于其占筮功能，古來的易學(xué)大家無不精于筮法}改革開放以來，①‘大易集述，劉大鈞主編，巴蜀書杜，1998年IO月第1版，第177頁2

簡(jiǎn)介：分類號(hào)學(xué)校代碼密級(jí)易傳的道德哲學(xué)研究THESTUDYOFYIZHUAN’SMORALPHILOSOPHY導(dǎo)師姓名、職稱睦堡堡割趲學(xué)科專業(yè)主圄塹鱟研究方向主國查垡塹堂湖南師范大學(xué)學(xué)位評(píng)定委員會(huì)辦公室二0一五年五月ABSTRACTTHEMAINISSUESDISCUSSEDABOUTMORALPHILOSOPHYISMETAPHYSICALQUESTION．THESEQUESTIONSCOMEFROM血EETHICALLIFEOFHUMANANDAREBASICEDONIT．YI．ZHUANISAPRODUCTOFTHEDEVELOPMENTANDHIGHLIGHTOFHUMANS．ITISATHEORETICALABSTRACTIONTHATPEOPLEMAKEACONCLUSIONFROMTHEREALITYANDTHEWORLDAFTEROBSERVATION．THEFORMATIONOFRLORALPHILOSOPHYANDETHICALLIFEOFMORALPEDIGREEISALSOFROMTHEETHICALLIFE．THETEXTWILLMAINLYDISCUSSABOUTMORALTHINKING，MORALCOGNITION，MORALCULTIVATIONANDMORALITYTOSORTOUTMORALPHILOSOPHYANDTHESYSTEMFROMYI．ZHUAN．THEFIRSTCHAPTERMAKESASIMPLECONCLUSIONABOUTTHETIMEANDTHEAUTHOROFTHISBOOKWHICHAGREESYIZHUANWASPRODUCEDBYTHETIMEOFTHEWARRINGSTATES．ITSTATESTHOUGHTSINYIZHUANDON’TBELONGTOONEPHILOSOPHICBRANCHBUTAFUSIONOFVARIOUSTHOUGHTS．IT’SACULTURALWISDOMOFAHUNDREDSCHOOLSOFTHOUGHTCONTEND．THESECONDCHAPTERANALYSISESYIANDREGARDSITASAMORALTHINKINGANDMAINLYDISCUSSESMORALTHINKING．ANALOGYENABLESPEOPLETOKNOWTHENATUREOFTHETAO，ANDFINDOUTABASICRULETHATMAKESACOMPARISONBETWEENHUMAN’SLIFEANDTHENATURALRULES．THEPROCESS，F(xiàn)ROMTHEAPPEARANCETOTHEESSENCE，HASABETTERUNDERSTANDINGABOUTTHEKNOWLEDGEOFGODANDHUMANITARIANANDMAKESITMOREFORMERANDATTRACTIVETOWORKOUTTHEBASICRULESTHATALLHUMANSHOULDBEOBEYTO．THEWAYTOLIVEALIFEISDEVELOPEDFROMCOPYINGTODEPENDENTLYTHINKING．AVIRTUECOMBINEDFROMGODANDMANLEADSHUMANTOREALIZETHENATUREOFMORALITY,NAMELYTAO，WHICHPROVIDESAULTIMATEAIMANDDREAMFORHUMAN’SMORALITY．THETHIRDCHAPTERWILLUNFOLDAROUNDTHEFOLLOWINGTHEOPPOSINGPRINCIPLESINNATURE，YINANDYANG；HUMANGOODNESSANDNATURALHONESTYINHERITINGFROMTAO；ALLTHEACESINIL

簡(jiǎn)介：四川師范大學(xué)學(xué)位論文獨(dú)創(chuàng)性聲明本人聲明所呈交學(xué)位論文雖蔓圭童塹立2鑫I竣鹼蔦窒鶿叁本人聲明所呈交學(xué)位論文尚蔓歪復(fù)聱立2盒毆趁豸望鯔益是本人在導(dǎo)師蛙蘭婦導(dǎo)下，獨(dú)立進(jìn)行研究工柞所取得的成果。除文中邑經(jīng)注明引用的內(nèi)容外，本論文不含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫過的作品或成果。對(duì)本文的研究做出重要貢獻(xiàn)的個(gè)人和集體，均已在文中以明確方式標(biāo)明。本聲明的法律結(jié)果由本人承擔(dān)。本人承諾已提交的學(xué)位論文電子版與論文紙本的內(nèi)容一致。如因不符而引起的學(xué)術(shù)聲譽(yù)上的損失由本人自負(fù)。學(xué)位論文作者南嗖簽字日期山修年6月7日四川師范大學(xué)學(xué)位論文版權(quán)使用授權(quán)書本人同意所撰寫學(xué)位論文的使用授權(quán)遵照學(xué)校的管理規(guī)定學(xué)校作為申請(qǐng)學(xué)位的條件之一，學(xué)位論文著作權(quán)擁有者須授權(quán)所在大學(xué)擁有學(xué)位論文的部分使用權(quán)，即1已獲學(xué)位的研究生必須按學(xué)校規(guī)定提交印刷版和電子版學(xué)位論文，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)庫供檢索；2為教學(xué)、科研和學(xué)術(shù)交流目的，學(xué)校可以將公開的學(xué)位論文或解密后的學(xué)位論文作為資料在圖書館、資料室等場(chǎng)所或在有關(guān)網(wǎng)絡(luò)上供閱讀、瀏覽。本人授權(quán)萬方數(shù)據(jù)電子出版社將本學(xué)位論文收錄到中國學(xué)位論文全文數(shù)據(jù)庫，并通過網(wǎng)絡(luò)向社會(huì)公眾提供信息服務(wù)。同意按相關(guān)規(guī)定享受相關(guān)權(quán)益。保密的學(xué)位論文在解密后適用本授權(quán)書學(xué)位論文作者簽名名7砭簽字日期≯F眸月C1日刷謐各穸％役／圳刀0辯日馴∥月枷萬方數(shù)據(jù)ABSTRACTPHILOSOPHICALANALYSISONTHEEVOLVEMENTOFPROMETHEUS’IMAGEABSTRACTTHEIMAGEOFPROMETHEUSISTHECLASSICALIMAGEINTHEANCIENTGREEKMYTHOLOGYANDANCIENTGREEKPHILOSOPHY．INCLASSICALWORKSINDIFFERENTTIMESPHILOSOPHERSELABORATEDTHEIMAGE，BUTTHEYFOCUSEDONDIFFERENTASPECTS，SOINDIFFERENTWORKSTHEYADDEDSOMECONTENTS．INTHISTHESIS，THEAUTHORWILLSELECTTHEREPRESENTATIVEWORKSTOANALYZEANDCOMPARETHEIMAGEOFPROMETHEUS，ANDTRYTOUNDERSTANDPHILOSOPHICALLYTHEEVOLVEMENTOFPROMETHEUS’IMAGE．THISTHESISWILLSELECTHESIOD’STHEOGONYANDWORKSANDDAY，AESCHYLUS’PROMETHEUSBOUND,PLATO’SPROTAGORAS，SHELLEY’SLIBERATEDPROMETHEUSANDMARX’SDOCTORALDISSERTATION，INWHICHDIFFERENTIMAGESOFPROMETHEUSWEREEXHIBITEDANDTHOSEIMAGESAYEREPRESENTATIVE．INTHEPRESENTAGETHEFRENCHWRITERABELCAMUSMENTIONEDTHEIMAGEINHISMYTHOFSISYPHUS．THEAUTHORWILLSUMUPTHECHANGEOFPROMETHEUS’IMAGEANDITSMEANING．THISTHESISISDIVIDEDINTOSEVENPARTSTHATINCLUDESFIVECHAPTERS，INTRODUCTIONANDCONCLUSION．INTHE”INTRODUCTION”，THEREASONOFSELECTINGSUBJECTANDTHERELATEDRESEARCHLITERATUREAREINTRODUCED．INTHECHAPTER1，THEAUTHORMAINLYINTRODUCESTHEMAINCONTENTSINTHEWORKSANDDAYSANDTHEOGONY，ANALYSESTHESIMILARITIESANDDIFFERENCESBETWEENTHEIMAGEOFPROMETHEUSINTWOWORKS，ANDESPECIALLYFROMTHEPERSPECTIVEOFTHERELATIONSHIPBETWEENGODANDMANANALYSESTHEDIFFERENCES．INTHESECONDCHAPTER，THEAUTHORMAINLYDISCUSSESTHEOVERVIEWOFAESCHYLUS’TRILOGY，ANDFOCUSESONPROMETHEUSBOUNDANDFROMTHERELATIONSHIPBETWEENTHEFATEANDTHESKILLANALYSESTHESIMILARITIESANDDIFFERENCESOFTHEIMAGEOFPROMETHEUSBETWEENTHEWORKSANDTHEFORMERWORKS．INTHETHIRDCHAPTER，THEAUTHORNARRATESFIRSTLYTHEBACKGROUNDINWHICHPLATOWROTEPROTAGORAS,“SECONDLYTREATSTHEDIFFERENCESOFPROMETHEUS’IMAGEBETWEENTHEWORKSANDTHEFORMERWORKS；THIRDLYTHROUGHINTRODUCINGTHESTORYTHATPROTAGORASTELLS，ANALYSESTHESIMILARITIESANDDIFFERENCESOFPROMETHEUS’IMAGEBETWEENTHEWORKSANDTHEFORMERWORKSFROMTHEANGLEOF“THEARTOFPOLITICS”．INTHEFOURTHCHAPTER，THEAUTHORANALYSESSHELLEY’SLIBERATEDPROMETHEUS．ANDEXPOUNDS“FREEDOM’’THROUGHPROMETHEUS’IMAGE．INTHEFIFTHCHAPTER，THEAUTHORDISCUSSESPROMETHEUS’IMAGEINMARX’SDOCTORALDISSERTATION,ANDTREATSPROMETHEUSFROMTHEANGLEOFPHILOSOPHICALOPPOSITIONTORELIGION．THELASTPARTISTHECONCLUSIONOFTHETHESIS．III萬方數(shù)據(jù)

簡(jiǎn)介：分類號(hào)學(xué)校代碼10542密級(jí)學(xué)號(hào)201302020089的生命哲學(xué)研究ASTUDYONTHEPHILOSOPHYOFLIFEINYIZHUAN指導(dǎo)教師姓名、職稱陳仁仁副教授湖南師范大學(xué)學(xué)位評(píng)定委員會(huì)辦公室二0一六年六月如何各個(gè)小生命之間又有何聯(lián)系這個(gè)結(jié)構(gòu)又是如何形成和維持的這是筆者第二章著力去解決的問題。筆者通過對(duì)三才、三才之道以及其與生命存在的結(jié)構(gòu)關(guān)系研究，認(rèn)為天地創(chuàng)造生發(fā)之動(dòng)力乃源自其獨(dú)特的天地人三才的結(jié)構(gòu)和性質(zhì)。天道之資始，地道之資生，人道之“崇德廣業(yè)”以參贊天地化育是宇宙生命存在進(jìn)行著無窮的生命形態(tài)轉(zhuǎn)易的動(dòng)力之源。按照思維的邏輯，筆者在第三章思考的是三才為何為動(dòng)力之源即生命存在間的不息之生命創(chuàng)造之本為何而其最佳的關(guān)系即最佳的生命狀態(tài)是怎樣的通過對(duì)感通的類型、需要、可能性以及途徑進(jìn)行分析后，筆者認(rèn)為生命創(chuàng)造之本在生命存在間的感通，此亦為宇宙生命存在間最佳的關(guān)系即最佳的生命狀態(tài)，此“感通”乃謂與天時(shí)地利以及百姓之志皆得并行不悖之圓融貫通之境。關(guān)鍵詞易傳，生命哲學(xué)，生生，三才之道，感通

簡(jiǎn)介：分類號(hào)密級(jí)單位代碼10422堂縣．J’，‘◎厶紊另孥博士學(xué)位論文SHANDONGUNIVERSITYDOCTORALDISSERTATION麓裴勰緞渺占彩尹剮覷拋?zhàn)髡邔I(yè)導(dǎo)師合作導(dǎo)師贏勵(lì)彩刃似吃譬砷霞Ⅶ‘年R月彳日嘧，。白孑●●●原創(chuàng)性聲明1ILLLIITLTLL11111111ILLT1TILLIⅧ＼1939413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)。論文作者簽名三啦日論文作者簽名冬擎鏨}日期蘭生蟹關(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)定論文作者簽名導(dǎo)師簽名域日期坐礦

簡(jiǎn)介：YL旺3226‘脅夕Z博士學(xué)位論文⑧作者姓名指導(dǎo)教師作為新柏拉圖主義者，他們深刻感受到普羅提諾關(guān)于靈魂的理智性本質(zhì)的學(xué)說與基督信仰關(guān)于“信仰”的首要性之間的張力。為了接全其間的張力，他們從希臘基督教和拉丁基督教的不同解釋學(xué)“前見”出發(fā)作了回應(yīng)，并發(fā)展出了不同的神學(xué)典范。關(guān)鍵詞古代晚期神太一理智靈魂先在靈魂身心關(guān)系自由意志FHEWILL凝思童貞恩典典范II

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