簡(jiǎn)介：江南大學(xué)碩士學(xué)位論文論伊壁鳩魯快樂主義的人生哲學(xué)兼論對(duì)當(dāng)代人生觀的啟示姓名毛華萍申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義理論與思想政治教育指導(dǎo)教師黃忠晶20080601，ABSTRACTABSTRACTTITLEONEPICUREANHEDONISTICPHILOSOPHYOFLIFEANDINSPIRATIONONTHEPERSPECTIVEOFLIFENAMEHUAPINGMAPHIEROPHANTZHON百INGHUANGSPECIALITYMARXISM’THEORYTHEPHILOSOPHYOFEPICURUSSTRESSESTHEINDIVIDUALSELFAWARENESSANDHAPPYLIFEINTHESOCIETY．HEREGARDEDHAPPINESSASTHEUTMOSTGOALOFHUMANLIFE．HISENTIREPHILOSOPHYOFLIFEFOCUSESONWHATHAPPINCSSISANDHOWTOGETAHAPPYLIFE．HETHOUGHTTHATHAPPINESSISPLEASUREANDLASTINGPLEASUREMEANSLIVINGAHAPPYLIFE．HISPLEASUREISNOTTHETEMPORARYENIOYMENT．BUTTHESATISFACTORYANDPEACEFULMOODOVERTIMEANDTHEPEACEOFMINDWITHOUTPHYSICALPAINANDMENTALDISTURBANCE．EPICURUSSAWALLSORTSOFPAINSINTHEREALWORLD．RESULRINGFROMTHEFALSIFIEDSOULBYBADIDEAS．IFWEWANTTOSAVEHUMANBEINGSFROMTHEPAINS，WEMUSTGUIDETHEPEOPLETOUNDERSTANDTHEREALNATUREOFTHEWORLDSOASTOUNDERSTANDTHEHUMANNATURE．HETRIEDTOCUREHUMANMENTALDISEASESWITHHISPHILOSOPHYOFLIFE．HEBELIEVEDHUMANBEINGSCOULDLIVEAPLEASANTLIFEWITHOUTANYMENTALDISEASE．EPICURUSTOLDPEOPLEWHATTHEREALNATUREOFTHEWORLDISBVLLISATOMISTICMATEDALISM．T11ENATUREISCOMPOSEDOFATOMANDVOIDWHILETHEHUMANSOCIETYISCOMPOSEDOFINDIVIDUALS．ANINDIVIDUALTOTHEHUMANSOCIETYISLIKEANATOMTOTHENATURE．SINCEATOMSTAKEPRECEDENCEOFTHEMATERIALISTICWORLDANDATOMICINDIVIDUALVALUETAKESPRECEDENCEOFTHEOVERALLVALUE．INDIVIDUALPERSON’SVALUEOFHAPPINESSHASPRECEDENCEOVERTHEVALUEOFSOCIALCOMMUNITY．功EMATEDALISTICWORLDEVOLVESNATURALLY,ANDTHUSHUMANBEINGSSHOULDALSOLIVEAPLEASANTLIFEBVINSTINCT．THEREFORE，HE10NISMISTHEKEMELOFEPICUREANPHILOSOPHYOFLIFE．HEDONISTICWORLDVIEWREFERSTOTHEHEALTHYANDNATURALHAPPINESSFREEFROMPHYSICALPAINANDMENTALDISTURBANCEANDWITHHUMANBEIILGSLIVIILGHARMONIOUSLYINTERDEPENDENTWITHTHENATURE．HUMANPAINSMAINLYCOMEFROMTHEINDIVIDUAL’SINNERWORLDANDINTERPERSONALRELATIONSHIP．HUMANINNERPAINSINCLUDEFEARS．RELIGION．MYTHSANDDEATH．THEATOMICMATEDALISMHOLDSTHATTHEWORLDISNOTCREATEDBYTHEGOD．THEGODHAVENOTHINGTOWITHHUMANBEINGSANDDONOTCONTROLHUMAN’SFORTUNE．LIKETHEPHYSICALBODY,THESOULISALSOCOMPOSEDOFATOMSANDATOMIZEDAFTERPHYSICALDEATH．HUMANBEINGSDONOTHAVEFEARSABOUTDEATHASTHEYWILLHAVENOFEELINGSTHEN．EPICUREANDOCTRINESONRELIGIONANDDEATHHELPEDTOALLEVIATEMANYPAINSFROMPEOPLEATHISTIMES，ANDHADGREATBEARINGSONTHEUPCOMINGBOURGEOISENLIGHTENMENTINWHICHSOMETHINKERSFOUGHTAGAINSTCHRISTIANRELIGIONANDADVOCATEDHUMANNATUREANDHUMANISM．THEATOMICDEFLECTIONMANIFESTSTHEATOMIC丘EEWILL．WHICHISTHEMOSTBASICFORT11EENTIREWORLD．HUMANFREEDOMISALSONATURALLYOWNED．WHICHMAKESPOSSIBLEINDIVIDUALHAPPINESSANDGOODSOCIALENVIRONMENT．111ECOLLISIONAMONGATOMSMAKESEVERYTHINGINTHEPHYSICALWORLDWHILETHECONTACTAMONGHUMANINDIVIDUALSMAKESSOCIALENGAGEMENT．EPICURUSDEFINEDTHEENGAGEMENTASFRIENDSHIPANDEXPANDEDITTOIUSTICE，NAMELYCONTRACT．MANIFESTINGFREEDOM，F(xiàn)RIENDSHIPANDJUSTICEAREWHATINDIVIDUALSMUSTHAVEFORAHAPPYLIFE．EPICUREANPHILOSOPHYOFLIFENOTONLYWASSIGNIFICANTATHISTIMES．BUTALSOINSPIRESUSALOTINOURPURSUITOFHAPPYLIFEINCHINATODAY．KEYWORDSEPICURUSHEDONISMATOMISTICMATERIALISMHAPPYLIFEⅡ

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簡(jiǎn)介：海南大學(xué)碩士學(xué)位論文論宗教倫理在我國(guó)構(gòu)建社會(huì)主義和諧社會(huì)中的價(jià)值姓名楊揚(yáng)申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義理論與思想政治教育指導(dǎo)教師李德芳20090401ABSTRACTASAPARTICULARSSOCIALIDEOLOGYANDPHENOMENON,RELIGIONHASGONETHROUGHWITHHUMANCIVILIZATIONUPTOTHEPRESENT．FROMUNCIVILIZEDTOTEMISMTOSCIENTIFICSPIRITUALEXPECTATION，THEEFFECTOFRELIGIONHASNEVERFADEDAWAYINDIFFERENTCIVILIZEDTREND．OURCOUNTRYISAMULTINATIONALANDMULTIRELIGIONNATION,ASARESULT，RELIGIONHADAFARREACHINGINFLUENCEONPEOPLE’STHOUGHT，WAYOFTHINKING，WAYOFLIVINGANDWAYOFACT,ETC。ABOVEALL，ASASYNTHESISCONSISTSOFDOCTRINE，BELIEFANDCOMMANDMENT，RELIGIONREGULATEDTHERELATIONSHIPBETWEENRELIGIOUSPEOPLE，BETWEENRELIGIOUSPEOPLEANDINFIDEL，BETWEENPEOPLEANDULTIMATEANDBETWEENCOMMONWORLDANDDIVINEWORLD，F(xiàn)URTHERMORE，DIRECTLYORINDIRECTLY,INFLUENCEDPEOPLE’SCOMMONLIFE．THEFORTHSESSIONOFTHESIXTEENTHCENTRALCOMMITTEEOFTHEPARTYPUTFORWARDAGREATPROGRAMOFBUILDINGAHARMONIOUSSOCIETY，AIMINGATACHIEVINGTHEHARMONYAMONGPEOPLE，BETWEENPEOPLEANDSOCIETY,BETWEENPEOPLEANDNATUREASWELLASBETWEENPEOPLEANDONESELF．THEMODEMSOCIETYWELIVEINISAQUITEOPENONE，INWHICH,WESHOULDCONSULTANTANDABSORBOUTSTANDINGCULTUREATALLTIMESANDINALLLANDS．WITHHARMONIOUSTHOUGHTINSIDE，RELIGIONMAKESGREATSENSEINBUILDINGAHARMONIOUSSOCIETY．ITISSIGNIFICANTLYMEANINGFUL，NOTONLYTHEORETICALLYBUTALSOPRACTICALLY,TOEXPLORETHEREALVALUEOFRELIGIONETHICAGAINSTTHEBACKGROUNDOFBUILDINGAHARMONIOUSSOCIALISTSOCIETY．AFTERINTRODUCINGTHEMAINTHOUGHTOFRELIGIONETHICINOURCOUNTRY,THISDISSERTATIONFOCUSESONTWOQUESTIONS“THEVALUEOFRELIGIONETHICSINBUILDINGAHARMONIOUSSOCIALISTSOCIETY,ANDHOWTOBRINGTHEVALUEINTOPLAY’．INACCORDANCE、ⅣI也THESUMMARIZEINIT,THEPOSITIVEROLERELIGIONETHICPLAYEDINBUILDINGAHARMONIOUSSOCIALISTSOCIETYISASBELOWRELIGIONETHICISABLETOBEAVERYIMPORTANTSUPPORTINGRESOURCETOTHEBUILDINGOFAHARMONIOUSSOCIALISTSOCIETY；RELIGIONETHICCANADJUSTANDREGULATERELIGIONPEOPLE’SACTANDSOCIALRELATIONSHIP；RELIGIONETHICCANADJUSTRELIGIONPEOPLE’SSTATEANDMAKETHEIRMINDSETHARMONIOUS．MEANWHILE，THEDISSERTATIONSTATESTHEFIVEMUSTTOFULFILLTHISVALUEIMPLEMENTPARTY’SRELIGIONPOLICYANDPOLICYOFRELIGIOUSFREEDOM；MANAGERELIGIONISSUEINACCORDANCEWITLLTHELAW；FULLYREALIZETHEEFFECTOFRELIGIONETHICINBUILDINGAHARMONIOUSSOCIALISTSOCIETY；INCREASETHESUITABILITYOFRELIGIONETHICTOHARMONIOUSSOCIETYANDLEADRELIGIONETHICTOCOPEWITHHARMONIOTISSOCIALISTSOCIETYAUTONOMOUSLY．KEYWORDSRELIGIONETHICSOCIALISMHARMONIOUSSOCIETYVALUEⅡ

簡(jiǎn)介：廣西師范大學(xué)碩士學(xué)位論文論布哈林的平衡論哲學(xué)思想姓名馬昌群申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師曾天雄20070401運(yùn)動(dòng)論主要地是由一大規(guī)律（即平衡運(yùn)動(dòng)規(guī)律）、三大范疇（即平衡、內(nèi)部矛盾和外部矛盾）和兩大概念（即環(huán)境和體系）構(gòu)成其基本輪廓；最后論述了布哈林的平衡論哲學(xué)思想的哲學(xué)基礎(chǔ)是唯物辯證法，進(jìn)而指出布哈林的平衡論哲學(xué)思想體系中的平衡與不平衡的相互轉(zhuǎn)化，是按唯物辯證法的三大規(guī)律即對(duì)立統(tǒng)一規(guī)律、質(zhì)量互變規(guī)律和否定之否定規(guī)律來發(fā)展的。第三部分是布哈林平衡論哲學(xué)思想的當(dāng)代價(jià)值，這部分從三個(gè)方面來進(jìn)行論述的一是布哈林的平衡論蘊(yùn)含著豐富的“和諧”理論；二是平衡論哲學(xué)思想對(duì)構(gòu)建社會(huì)主義和諧社會(huì)的啟示；三是平衡論哲學(xué)思想對(duì)社會(huì)主義新農(nóng)村建設(shè)的指導(dǎo)意義。本論文在汲取前人研究相關(guān)問題的經(jīng)驗(yàn)基礎(chǔ)之上，既繼承了前人的研究成果，同時(shí)也發(fā)展了前人的研究思想，并進(jìn)行了一定的創(chuàng)新。本論文創(chuàng)新之處就是通過論述布哈林的平衡論哲學(xué)思想，并探析其平衡論哲學(xué)思想的當(dāng)代價(jià)值，從而探尋出其為我國(guó)社會(huì)主義和諧社會(huì)的構(gòu)建與社會(huì)主義新農(nóng)村建設(shè)提供方法論上的指導(dǎo)意義。這也是本文的研究難點(diǎn)。由于本人知識(shí)水平有限，研究可能還不夠深入和透徹，對(duì)于布哈林的平衡論哲學(xué)思想的現(xiàn)實(shí)理論意義，還有待于以后繼續(xù)探討和研究，同時(shí)也希望專家學(xué)者們批評(píng)指正。本論文研究的方法主要有資料文獻(xiàn)法、對(duì)比研究法、歷史研究法、理論聯(lián)系實(shí)際法、電子技術(shù)搜尋法、舉例論證法和引用論證法等。本人在進(jìn)行論文寫作階段時(shí)，參考了大量的文獻(xiàn)資料，主要有布哈林的歷史唯物主義理論、布哈林文選、馬克思恩格斯全集、馬克思恩格斯選集、列寧全集、列寧選集、毛澤東選集、鄧小平文選、馬克思主義哲學(xué)概論、社會(huì)主義和諧社會(huì)論、科學(xué)發(fā)展觀新論、科學(xué)發(fā)展觀與中國(guó)特色社會(huì)主義和中央的一些相關(guān)的理論政策與文件，及部分外國(guó)哲學(xué)等。關(guān)鍵詞關(guān)鍵詞布哈林歷史唯物主義平衡論平衡運(yùn)動(dòng)論當(dāng)代價(jià)值II

簡(jiǎn)介：河北大學(xué)碩士學(xué)位論文論弗雷格概念論及其對(duì)現(xiàn)代邏輯與哲學(xué)的影響姓名梁宗憲申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師張燕京20070601ABSTRACTABSTRACTFROMTHEPERSPECTIVEOFFREGE’SCONCEPTTHEORY,THISPAPERATTEMPTSTOFINDOUTTHEORIGINOFHISTHOUGHTANDPROBESITSRELATIONBETWEENCONCEPTTHEORYANDPHILOSOPHYSO勰TOMAKECLEARITSIMPORTANTROLEINHISLOGICALSYSTEMANDDISCUSSITSIMPACTONMODEMLOGICANDPHILOSOPHY．THEPAPERCONSISTSOFTHREECHAPTERS．THEFIRSTCHAPTERDISCUSSESTHEFOUNDATIONOFCONCEPTTHEORY．KANTSTHOUGHTEXERTSGREATINFLUENCEONFREGESCONCEPTTHEORY．FREGESPHILOSOPHYFEATURES、L，IMREALISM．HEEMPHASIZEDTHEONTOLOGICALSTATUSOFTHEABSTRACTENTITIES，OBJECTIVITYOFLOGICANDTRUTH．SOHEOBJECTEDTOPSYCHOLOGISTPRINCIPLEANDEMPHASIZEDCONTEXTPRINCIPLE．THESECONDCHAPTERIN仃ODUCESTHEBASICCONTENTSOFFREGE’SCONCEPTTHEORY．FREGESUPPLEMENTEDSOMENEWEXPLANATIONSONFUNCTIONANDARGUMENTINMATHS，ANDAPPLIEDTHESECATEGORIESINANALYSINGNATURALLANGUAGE，REGARDINGCONCEPTASFUNCTIONANDOBJECTASARGUMENT．HEFURTHERANALYZEDTHERELATIONBETWEENCONCEPTANDOBJECT．ONTHEBASISOFTHEANALYSISOFSUBJECTTERMANDPREDICATE，HECORNEDUP晰廿1ANEWMETHODTOANALYSEDAILYLANGUAGE．THETHIRDCHAPTERDISCUSSESFREGE’SCONCEPTTHEORY’SIMPACTONMODEMLOGICANDPHILOSOPHY．HISCONCEPTTHEORYISTHEFOUNDATIONOFFIRSTORDERPREDICATELOGICANDITEXEASGREATINFLUENCEONTHEDEVELOPMENTOFMODEMQUANTIFIERTHEORY．ITHASTWOIMPACTONMODEMPHILOSOPHYFIRST，ITPROVIDESANEWANALYTICTOOLSOTHATSOMEIMPORTANTCONCEPTSINMATHSCANBEPERFECTED；SECOND，ITSOLVESSOMEPHILOSOPHICALPROBLEMS,WHICHISQUITEHELPFULTOTHERESEARCHOFPHILOSOPHICALONTOLOGY．KEYWARDSFREGECONCEPTTHEORYIMPACTⅡ

簡(jiǎn)介：歷史學(xué)碩士學(xué)位論文論崔致遠(yuǎn)的哲學(xué)思想與歷史觀CHOECHIWOON’SPHILOSOPHYTHOUGHTANDHISTORYIDEA董健世界史延邊大學(xué)學(xué)校代碼10184分類號(hào)分類號(hào)密級(jí)UDC學(xué)號(hào)200701441延邊大學(xué)碩士學(xué)位論文論崔致遠(yuǎn)的哲學(xué)思想與歷史觀研究生姓名董健培養(yǎng)單位延邊大學(xué)指導(dǎo)教師姓名、職稱鄭永振教授學(xué)科專業(yè)世界史研究方向朝鮮古代史論文提交日期2010年5月17日

簡(jiǎn)介：論文題目論奧托神圣者的觀念中的宗教現(xiàn)象學(xué)方法及其問題學(xué)科專業(yè)外國(guó)哲學(xué)學(xué)位申請(qǐng)人李宜君指導(dǎo)老師張志平摘要魯?shù)婪驃W托的神圣者的觀念一書堪稱運(yùn)用宗教現(xiàn)象學(xué)方法詮釋宗教本質(zhì)的經(jīng)典之作。本文在以神圣者的觀念的文本為根據(jù)的基礎(chǔ)上，對(duì)照宗教現(xiàn)象學(xué)方法兩條發(fā)展路徑的同時(shí)，針對(duì)奧托在分析神圣經(jīng)驗(yàn)的過程當(dāng)中所使用的概念圖示化理論、懸擱還原、類比聯(lián)想等若干方法，試圖呈現(xiàn)其本質(zhì)宗教現(xiàn)象學(xué)方法的主要特征與原則以及其中有待解決的一些問題。關(guān)鍵詞奧托；神秘者；現(xiàn)象學(xué)；宗教本質(zhì)。

簡(jiǎn)介：Y769‘761／Y76976T一丫769780學(xué)校代碼10246學(xué)號(hào)021016051論伊拉斯謨和路德的宗教改革思想院專姓系哲學(xué)系業(yè)宗教哲學(xué)名劉友古指導(dǎo)教師張慶熊教授完成日期2005年4月16日文擎論火位回一豢後士。帶ABSTRACTTHEREFORMATIONMOVEMENTINTHE16“CENTURYHASBEENAHISTORIEALEVENTFORLONG．HOWEVER,ITSRELIGIOUSTHOUGHTHASNOTPASSEDAWAY．ITISTHEFASCINATIONOFTHOUGHT．THEPURPOSEOFTHISDISSERTATIONISNOTTOGIVEANALLROUNDSTUDYOFTHEREFORMATIONTHOUGHTS，BUTTOEXPOSITTHEDIFFERENTRELIGIOUSTHOUGHTSOFTHETWOGREATMENINTHE16“CENTURY,DESIDERIUSERASMUSANDMARTINLUTHER,INTHEBACKGROUNDOFTHERELIGIOUSTHOUGHTSINTHELATERMEDIEVALAGE．THESEDIFFERENCESWILLREVEALTHREEMAJORISSUESOFTHECHRISTIANTHOUGHTSSINANDSALVATION，REASONANDFAITH，ANDFREEWILLANDNECESSITY．THESETHREEISSUESAREALWAYSTHECENTRALCONTENTSOFCHRISTIANITY．FROMTHEHISTORICALPOINTOFVIEW,THESETHREEISSUESHAVEALWAYSBEENTHERELIGIOUSTHEMESINEVERYPEDOD．IFITISEXPRESSEDBYAMODELORPARADIGM，THESETHREEISSUESALETHECONTEITSOFTHEPARADIGMOFEVERYCHRISTIANTHOUGHTANDALSOTHEPIVOTOFITSTRANSFORMATION．THEFIRSTTHEMEOFTHISDISSERTATIONISTHAT也EINTERPRETATIONSOFERASMUSANDLUTHER,REGARDINGTHETHREEISSUES，CONSTRUCTEDTHEIROWNTYPESOFRELIGIOUSTHOUGHTS．IFTHEYARECLASSIFIEDACCORDINGTOTHERELIGIOUSTYPESOFKANT，NAMELYEGOCENTRICRELIGIONANDTHEOCENTRICRELIGION，THETHOUGHTSOFERASMUSTENDSTOBETHEFORMERTYPEANDTHETHOUGHTSOFLUTHERTENDSTOBETHELATTERTYPE，WHENWEUSE‘TEND”TODESCRIBETHECLASSIFICATION，ITIMPLIESTHATITISNOTAKINDOFVERYSTRICTCLASSIFICATION．FOREXAMPLE，ALTHOUGHERASMUSSTRONGLYEMPHASIZEDTHATCHRISTIANITYSHOULDBEHUMANCENTERED，ASTHEOBJECTOFGOD’SBLESSINGSWASTHEHUMANRACE，HEALSOSTRESSEDTHATTHECENTEROFCHRISTIANFAITHV，ASCHRIST．THEESSENCEOFCHRISTWASHOWEVERASUPERHIGHCLASSMINDTOHIM．THEREFORE，AHUMANHADTORECEIVECHRISTBYHISORHERMIND、ITISHISTHEORYOF“DOETAPIETAS”．LUTHERALSOSTRESSEDTHECONSCIENCEOFHUMANBEINGS，ASHESAIDINWORMSTHATHECOULDNOTBETRAYHISOWNCONSCIENCETORETRACTHISOWNDECLARATION．THESECONDTHEMEOFTHISDISSERTATIONISTOARGUETHATTHESIGNIFICANCESOFTHEIRREFORMATIONTHOUGHTSLIEINAERASMUS’INNERSALVATIONOFMORALANDLUTHER’SSALVATIONOFSOLEGRACEHAVETRANSCENDEDTHEOUTERSALVATIONOFLEGALOFSCHOLASTICISM，B1THEHARMONYBETWEENREASONANDFAITHBASINGUPONTHEMORALREASONBYERASMUSANDTHEHARMONYBETWEENREASONANDFAITHBASINGUPONTHEABSOLUTEFAITHBYLUTHERHAVEBEENSUPERIORTOTHEHARMONYBETWEENREASONANDFAITHBASINGUPONTHENATURALREASONBYSCHOLASTICISM，ANDEERASMUS’THEORYOFCOOPERATIONBETWEENFREE,,VILL“

簡(jiǎn)介：碩士學(xué)位論文論寂靜的春天中的生態(tài)哲學(xué)思想STUDYONTHEECOLOGICALPHILOSOPHYTHOUGHTSINSILENTSPRING作者姓名直亙擅學(xué)科、專業(yè)型堂拉查蜇堂學(xué)號(hào)21012019指導(dǎo)教師王王鏖塑援完成日期2013年6月大連理工大學(xué)DALIAJLUNIVERSITYOFTECHNOLOGY大連理工大學(xué)碩士學(xué)位論文摘要蕾切爾卡遜是美國(guó)著名的生態(tài)文學(xué)家，她所著的寂靜的春天被世界公認(rèn)為環(huán)保運(yùn)動(dòng)的奠基之作，其中蘊(yùn)含著豐富的生態(tài)哲學(xué)思想。本文試圖概括其生態(tài)哲學(xué)思想的主要內(nèi)容，分析卡遜的生態(tài)哲學(xué)思想對(duì)后世的積極作用，以期對(duì)解決當(dāng)代環(huán)境問題有所裨益。首先，本文對(duì)卡遜的一生進(jìn)行了簡(jiǎn)要介紹，并說明了寂靜的春天的寫作緣由及重要意義。其次，通過對(duì)寂靜的春天內(nèi)容的梳理，分析其中蘊(yùn)含的生態(tài)哲學(xué)思想，并結(jié)合美國(guó)當(dāng)時(shí)的社會(huì)背景以及卡遜的生態(tài)哲學(xué)思想產(chǎn)生的理論基礎(chǔ)，說明其生態(tài)哲學(xué)思想產(chǎn)生的必然性。對(duì)卡遜的生態(tài)哲學(xué)思想解讀分為四個(gè)部分反對(duì)“人類中心主義”的思想、生物進(jìn)化的思想、生態(tài)整體主義及敬畏生命。此外，卡遜的生態(tài)哲學(xué)思想是具有前瞻性的。最后，本文探討了卡遜所著的寂靜的春天中的生態(tài)哲學(xué)思想對(duì)后世的影響。寂靜的春天不僅使人類建立了新的生態(tài)觀，而且激發(fā)了環(huán)境保護(hù)運(yùn)動(dòng)，并促使聯(lián)邦政府成立新的機(jī)構(gòu)統(tǒng)一處理農(nóng)業(yè)中的有毒藥物問題，相應(yīng)的立法也應(yīng)運(yùn)而生；同時(shí)，在環(huán)保運(yùn)動(dòng)的基礎(chǔ)上又對(duì)環(huán)境科學(xué)與環(huán)境史的形成具有推動(dòng)作用。本文對(duì)卡遜為人類環(huán)保事業(yè)做出的不懈努力給予了高度評(píng)價(jià)，并希望通過本文對(duì)卡遜的生態(tài)哲學(xué)思想的探討，引起學(xué)術(shù)界對(duì)卡遜作品中的環(huán)境哲學(xué)思想的廣泛關(guān)注，指出哲學(xué)思想對(duì)于時(shí)代發(fā)展的重要’眭。挖掘卡遜的生態(tài)哲學(xué)思想有利于我們?nèi)嫔羁痰亟庾x其思想的哲學(xué)內(nèi)涵，也有利于我們研究其生態(tài)哲學(xué)思想對(duì)環(huán)境史、認(rèn)識(shí)史的積極作用和學(xué)術(shù)貢獻(xiàn)，更有利于我們正確處理當(dāng)代社會(huì)發(fā)展中出現(xiàn)的環(huán)境問題。關(guān)鍵詞卡遜；寂靜的春天；生態(tài)哲學(xué)

簡(jiǎn)介：南京師范大學(xué)碩士學(xué)位論文論宗教思想對(duì)批評(píng)家艾略特的重要影響姓名陳亮申請(qǐng)學(xué)位級(jí)別碩士專業(yè)比較文學(xué)與世界文學(xué)指導(dǎo)教師齊宏偉20100424．ABSTRACTABSTRACTTHERESEARCHINTOTHERELATIONBETWEENTHERELIGIOUSTHOUGHTANDELIOT’SCRITICISMHASNOTBEENVALUED．SOMEPEOPLEEVENARGUETHATTHEDEVELOPMENTOFELIOT’SCRITICISMWASIMPEDEDBYTHERELIGIOUSTHOUGHT．ALTHOUGHTHEREARESOMERELATEDREVIEWS，THEYARENOTADEQUATEANDDEEPGOING．THISTHESISISANINQUIRYINTOTHERELIGIOUSIMPACTONELIOT’SCRITICISM，WHICHSYSTEMATIZESTHERELIGIOUSFACTORSINELIOT’SCRITICISM，ANALYSESTHECHARACTERISTICSANDESSENCEOFELIOT’SRELIGIOUSTHOUGHT，EVALUATESITANDSUMMARIZESTHEENLIGHTENMENTITBRINGSTOCHINESECONTEMPORARYCRITICISM．THEBODYOFTHETHESISCONSISTSOFTHEFOLLOWINGTHEREPARTS．THEFIRSTPARTSYSTEMATIZESTHEMAINMANIFESTATIONSOFRELIGIOUSTHOUGHT’SIMPACTONELIOT’SCRITICISM“DOUBLESTANDARDS”．CHRISTIANCLASSICISMANDHUMANISM，CHRISTIANSOCIETYIDEALANDCULTURE．THE“DOUBLESTANDARDS”ISTHEGUIDINGPRINCIPLEOFTHEM，WHICHESTABLISHESTHERELIGIOUSDIMENSIONOFELIOT’SCRITICISM．ELIOT’SCLASSICISMISBASEDONTHEORIGINALSIN，WHICHEMPHASIZESTHEOUTSIDEAUTHORITY．ELIOTALSOJUDGESTHEHUMANISMONLYWHENITRELIESONTHERELIGION，CANITSPOSITIVEANDCONSTRUCTIVESIDEBEDEVELOPED．ASTHEVISIONGOESBROADERANDDEEPER,ELIOTCONCEIVESANIDEALCHRISTIANSOCIETY,ANDESPECIALLYVALUESTHEEDUCATION．HEHOLDSTHATALLTHEEDUCATIONISBOUNDTOBETHERELIGIOUSEDUCATIONFINALLY．ONT11EISSUEOFCULTURE，ELIOTINSISTSONTHEUNITYOFDIVERSITYANDUNDERLINESTHATTHEUNITYDEPENDSONTHERELIGION’SPOWER．THESECONDPARTEXPOUNDSTHECHARACTERISTICSANDESSENCEOFELIOT’SRELIGIOUSTHOUGHTONTHEBASISOFTHEFIRSTPART．RELIGIONHASTHREEDIFFERENTCONNOTATIONSINELIOT’SCRITICISMULTIMATEMEANINGINTHE‘‘DOUBLESTANDARDS”，ABSOLUTEAUTHORITYINCLASSICISMANDHUMANISM,ANDTIEOFSPIRITUALUNITYINSOCIETYANDCULTURE．THETHIRDPARTEVALUATESELIOT’SRELIGIOUSCRITICISMONTHEBASISOFTHEABOVETWOPARTS．ITISCONCLUDEDTHATELIOT’SRELIGIOUSTHOUGHTHASAGREATPOSITIVEIMPACTONHISCRITICISM，ENABLESTHEBREAKTHROUGHOFFORMALISMANDDUALISM，TAKESITTOADEEPANDBROADLEVEL，ANDGAINSTHEPROFUNDITYANDETERNITY．FINALLY,HAVINGCHINESECONTEMPORARYCRITICISMINVIEW,IT．DISCUSSESTHEENLIGHTENMENTELIOT’SRELIGIOUSCRITICISMBRINGSTOTHEPREDICAMENTLOSTOFSTANDPOINT，CRITICISMSYSTEMANDLITERARINESS．KEYWORDSELIOT，RELIGION，CHRISTIANITY,CRITICISM，CHINESECONTEMPORARYCRITICISMII

簡(jiǎn)介：中國(guó)石油大學(xué)（華東）碩士學(xué)位論文論中國(guó)傳統(tǒng)民本思想的哲學(xué)基礎(chǔ)及現(xiàn)代意義姓名張玉環(huán)申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師要興磊20080401PHILOSOPHICALFOUNDATIONANDITSPRACTICALSIGNIFICANCEOFTHETRADITIONALPEOPLEBASEDTHOUGHTZHANGYUHUANMARXISMPHILOSOPHYDIRECTEDBYPROF．YAOXINGLEIABSTRACTCHINESENATIONHADACOLORFULANDPROFOUNDNATIONALCULTUREINTHE5,000YEARHISTORYOFCIVILIZATION．ITHASBEENCONCERNEDTHATTHEPRECIOUSSPIRITUALHERITAGE，ITSDEEPPOOLOFHUMANWISDOMANDTHEHUMANISTICSPIRIT．THETRADITIONALPEOPLEBASEDTHOUGHTISONEOFTHEEXCELLENTTRADITIONALCULTURE，WHICHHASABROADANDFARREACHINGINFLUENCETOCHINALATERPOLITICAL，ANDCULTURALTHINKINGOFTHEDEVELOPMENT．WITHTHEPARTYINTHENEWERAOF”PEOPLEORIENTED”．”PEOPLEORIENTED”MODEMCONCEPTOFGOVEMANCEANDTHEIMPLEMENTATIONOFTHEISSUESOFCONCCMTOTHEPEOPLE’SLIVELIHOOD，THEPEOPLEOFTHISTRADITIONALTHINKINGINRECENTYEARSHASINCREASINGLYBECOMEAHOTACADEMICRESEARCH．CHINAHASALONGSTRONGFEELINGSOFTHEPEOPLE．THEPEOPLEOFTHISTRADITIONALTHINKINGHASACCUMULATEDINTHECULTUREOFTHECHINESENATIONPSYCHOLOGICALSTRUCTURE．RESTRICTINGPEOPLE’SMODEOFTHINKINGANDBEHAVIORINADEEPERLEVEL．TODAYTHEREARCSTILLBROADSOCIALBASEINCHINA．THISWILLBETHETRADITIONALTHINKINGASA”NATIONALCULTURESOIL”ANDTHE”BRIDGE”，ACONTEMPORARYXINMINSOURCEOFTHETHINKINGOFTHETHEORYANDPRACTICALBASISFORTHEBUILDINGOFSOCIALISMWITHCHINESECHARACTERISTICSOFTHEPOLITICALCULTUREUNDOUBTEDLYHASANIMPORTANTREFERENCE．THISPAPERISDIVIDEDINTOFIVEPARTS，WHICHPUTMARXISTTHEORYASTHEBASICPOINTS，PERSPECTIVEOFPHILOSOPHYANDFROMTRADITIONALCHINESEPEOPLETHINKINGOFRELATEDCONCEPTS，ANALYSISINDEPTHOFCHINA’STRADITIONALTHINKINGOFTHEPEOPLEOFTHEBASICCONNOTATIONTHROUGHTRADITIONALCHINESEPEOPLETHINKINGOFTHEFORMATIONANDEVOLUTIONCARDINGANDANALYSIS，ANDFURTHERDEEPENEDTHETHINKINGOFTRADITIONALPUBLICAWARENESSOFTHEPEOPLETHROUGHTHETRADITIONALCHINESEWAYOFTHINKINGOFTHINKINGOFTHEPEOPLEOFTHISTRADITIONALCHINESEMININGIDEOLOGICALARGUMENTSPHILOSOPHICALBASISOFTRADITIONALCHINESEPEOPLETHROUGHIDEOLOGICALANDTHEORETICALEVALUATIONOFTHISEXPLORETRADITIONALPEOPLEBASEDTHOUGHTOFTHEMODEMENLIGHTENMENT．KEYWORDTHETRADITIONALPEOPLEBASEDTHOUGHTTHEMODEOFTHINKINGPHILOSOPHICALFOUNDATION

簡(jiǎn)介：東南大學(xué)碩士學(xué)位論文論尼采超人哲學(xué)的道德教化意義姓名王凱申請(qǐng)學(xué)位級(jí)別碩士專業(yè)哲學(xué)；倫理學(xué)指導(dǎo)教師田海平20110318英文摘要ABSTRACTIONFRIEDRICHNIETZSEHEHADPREDICTEDTHEISSUESTHATHUMANSOCIETYWOULDENCOUNTERINTHENEARFUTURE，OFWHICHISTHELOSEOFHUMANSUBJECTIVITY．INMORALACTIVITIES，HUMANBECAMETHESLAVESTOMORALITY,LOSETHEIRSUBECTIVEABILITIES．ANDSURRENDEREDTHEMSELVESTOTHEMORALAUTHORITIES．ASTHEUNCONCIOUSNESSOFSUBJECTIVITYLOSS．HUMANFINALLYBECAMEASUBORDINATIONTOMORALITY．THUSINORDERTOFINDTHEHUMANSUBJECTIVITY,NIETZSCHE’SUBCRMENSCHPHILOSOPHYASKSHUMANTOTRANSCENDTHEMSELVESBYBREAKINGUP、，ITHTHEPASTPREJUDUCE，BYRECONTRUCTING也EVALUESYSTEM．BYDOINGTHIS．THEHUMANWILLBEAWAKENASWELLASTHEFUL丘LLMENTOFTHEHUMANSUBJECTIVITYANDDIVERSITYACHIEVED．INORDERTOINTERPRETHOWOBENNENSCHPHILOSPPHYDEVELOPED,FROMANABSTRACTIVECONCEPTTOAPOWERFULELVOLUTIONALFORCE．THECONCEPTOVERMANWILLBEINTERPRETEDTHOROUGHLY．ASTHEINTERPRETATIONCARRIESON,THEEULTIVATIVEEFFECTSOFTHEOVERMANPHILOSOPHYWILLBEUNCOVERED．THETHESISCONSISTSOFTHREECHAPTERSCHAPTERONEARGUESTHEEXSISTENTIALSTATUSOFHUMAN．BEINGS．HOWTHEDEFECTSINHUMANBEINGSMAKETHEOVERMANPOSSIBLE．CHAPTERTWOEXPLAINSTHEDETAILEDDEFINITIONOFOVERMAN．ITPOINTSOUTTHATESSENTIALLYOVERMANISTHEWAYHUMANBEINGSFULFILLTHEMSELVESINMORALACTIVITITES．CHAPTERTHRG地GIVESTHEWAYTOAWAKEHUMAN．BEINGSANDTHESUBJECTIVITYINTHEM．BASEDONTHISAWAKENPROCEDALE．THEDIVERSITYOFBOTHHUMANBEINGSANDTHEWORLDISFINALLYAEHIEVED．KEYWORDSOVERMAN；MASTERORSLAVEMORALITY；MORALSUBJECTIVITY；MORALDIVERSITYN

簡(jiǎn)介：分類號(hào)密船．Q⑧單位代碼10422學(xué)號(hào)2口L訓(xùn)OLS∥蔡辦孑碩’士學(xué)位論文THESISFORMASTERDEGREE論文題目P兒訟巳礎(chǔ)棚懶耐彳忽夠拋，T彩號(hào)訊咎吵仗億91舛P勛寺五，7渾耖了劫蝌啦醐譖作者培養(yǎng)專業(yè)指導(dǎo)合作姓名溘握單位跳園盈鯊氆一名稱籃遺主童姿教師鼓盤．紐盔逮導(dǎo)師一_2汐侈年弓月引日原創(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)。論文作者簽名遠(yuǎn)望整日期鯊L￡＆生關(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)定論文作者虢遺還神夠緲期迎址

簡(jiǎn)介：分類號(hào)密級(jí)學(xué)校代碼學(xué)號(hào)10165200710500遣卒師筢大學(xué)碩士學(xué)位論文論宗⑨教學(xué)視域下希臘公民團(tuán)體作者姓名學(xué)科、專業(yè)研究方向?qū)熜彰R晶洋的演變歷史學(xué)世界上古史畢會(huì)成副教授2010年5月學(xué)位論文獨(dú)創(chuàng)性聲明LIIIIIIIIIIRLRILLIRITLY1795157本人承諾所呈交的學(xué)位論文是本人在導(dǎo)師指導(dǎo)下所取得的研究成果。論文中除特別加以標(biāo)注和致謝的地方外，不包含他人和其他機(jī)構(gòu)已經(jīng)撰寫或發(fā)表過的研究成果，其他同志的研究成果對(duì)本人的啟示和所提供的幫助，均已在論文中做了明確的聲明并表示謝意。學(xué)位論文作者簽名學(xué)位論文版權(quán)的使用授權(quán)書本學(xué)位論文作者完全了解遼寧師范大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定，及學(xué)校有權(quán)保留并向國(guó)家有關(guān)部門或機(jī)構(gòu)送交復(fù)印件或磁盤，允許論文被查閱和借閱。本文授權(quán)遼寧師范大學(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)庫并進(jìn)行檢索，可以采用影印、縮印或掃描等復(fù)制手段保存、匯編學(xué)位論文，并且本人電子文檔的內(nèi)容和紙質(zhì)論文的內(nèi)容相一致。保密的學(xué)位論文在解密后使用本授權(quán)書。學(xué)位論文作者簽名簽名日期少卜年J月莎日指導(dǎo)教師簽名

簡(jiǎn)介：⑧論文作者簽名蕉縫指導(dǎo)教師簽名論文評(píng)閱人1評(píng)閱人2評(píng)閱人3評(píng)閱人4評(píng)閱人5答辯委員會(huì)主席王俊副敦援浙江太堂厶玄堂院委員1魚到民教援浙江太堂△室堂院委員2筮自苤?jǐn)?shù)援浙江太堂△玄堂院委員3童雪富教援逝江太堂厶文堂院委員4王主L王副教援浙延太堂厶室堂院浙江大學(xué)研究生學(xué)位論文獨(dú)創(chuàng)性聲明本人聲明所呈交的學(xué)位論文是本人在導(dǎo)師指導(dǎo)下進(jìn)行的研究工作及取得的研究成果。除了文中特別加以標(biāo)注和致謝的地方外，論文中不包含其他人已經(jīng)發(fā)表或撰寫過的研究成果，也不包含為獲得逝姿盤釜或其他教育機(jī)構(gòu)的學(xué)位或證書而使用過的材料。與我一同工作的同志對(duì)本研究所做的任何貢獻(xiàn)均己在論文中作了明確的說明并表示謝意。學(xué)位論文作者簽名簽字目期加15年占月弓日學(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逝姿太堂有權(quán)保留并向國(guó)家有關(guān)部門或機(jī)構(gòu)送交本論文的復(fù)印件和磁盤，允許論文被查閱和借閱。本人授權(quán)逝姿太堂可以將學(xué)位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫進(jìn)行檢索和傳播，可以采用影印、縮印或掃描等復(fù)制手段保存、匯編學(xué)位論文。保密的學(xué)位論文在解密后適用本授權(quán)書學(xué)位論文作者簽名鹿將導(dǎo)師簽名≯黲們，，簽字日期知15年6月5日簽字日期鋤心年E月}日