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簡(jiǎn)介：學(xué)校代碼10200分類號(hào)B82研究生學(xué)號(hào)Q；ZQ唑2QI密級(jí)玉⑧東北師葒大謄碩士學(xué)位論文作為哲掌問(wèn)題的“禮炒一一在荀子的意義上BE”RITE”O(jiān)FPHILOSOPHYPROBLEMONTHEMEANINGOFXUNZI作者步蓬勃指導(dǎo)教師學(xué)科專業(yè)研究方向?qū)W位類型韓秋紅教授倫理學(xué)中國(guó)倫理思想史學(xué)歷碩士東北師范大學(xué)學(xué)位評(píng)定委員會(huì)2007年5月ABSTRACTXUNZIISTHELASTMASTEROFCONFUCIANISMINMANCHUDYNASTY,HISTHOUGHT,ATCHINATRADITIONTHOUGHTCULTUREDEVELOPMENTOFCHAINUP．CAN’TCX∞CDOFIMPORTANCEONEWREATH．HISTHOUGHT,ESTABLISHFROMOINDYNASTYANDHANDYNASTYTNLMANCHUDYNASTYLASTYEARSOFTHEPERIODCHINAFEUDALISTICSOCIETYOFTHERITECNREMODEOFTHOUGHTFOUNDATION．THERITELEARNISXUNZI’SIMPORTANCEOFPHILOSOPHYTOCONSTITUTEPART．“THEORYOFRITE”ISPLACEDINACOREPOSITIONINTHEPHILOSOPHY,THEALLTHEORYOFXUNZI，ALMOSTISAROUND”RITE”LAUNCH．FROMSTUDYXUNZI’SRITEPRESENTCONDITIONTOS∞CURRENTLY,PEOPLEBEWIDESPREADTOTHINKTHEXMLZISRITEBIGBUDYTOHAVETHREEHEAVYATTRIBUTES，NAMELYPOLITICALSYSTEM，SOCIALORDERMORALSNORM．INREGARDTOITSESSENCEBEPOLITICALSYSTEM，NAMELYTHECOREOFXUNZISRITEBEAHOLMETHICS．IFTHELEVDEXPLORETOBEGFORJUSTFROMTHEKNOWLEDGET11∞輯SO“RITE’WHYPRCSCUT“RITE”O(jiān)N”KINDNESS”“JUSTICE”“WICLOM””SAINT”FOUNDATIONOF”FIVELINE”．AGAINWHYATTHESCHOOLOFTHOUGHTOFSIMENGATDISPLAY”RITE”PASSTOTHEOTIGINSOF’RITE”AND””FIVELINES”O(jiān)FINVESTIGATION,DETECTION”RITE”NOTONLYONLYHAVEAXIOLOGYMEANINGS，SUCHASRITENORMANDETHICSSYSTEM?ETC．，MOREIMPORTANTHAVEAFORMUPTHEMEANING,ISAPHILOSOPHYPROBLEM．BECAUSETHEXUNZI’SRITESINCESPEAKTHENORMOFRITC，SPEAKTHEFORMTOPOFRITEAGAIN，SINCEJUDGMENTBEFOREINTROSPECTTHEMETAPHYSICSPROPERTYOF”RITE”，AGAINATONESELFTHEFOUNDATIONOFTHENORM”RITE”TOPTHEPROVISIONITSMETAPHYSICSPROPERTY．THEMETAPHYSICSOFTABLEISIMPLICITINITS”RITE”THETHOUGHT,．SOREASONOF”RITE”。ASLONGASCONTROLCDATSO,CONTAOLCDTHEREASONOFTENTHOUSANDMATTERCREATIONS．THIS”REASON”ASHESAYOF’’HENG”．”WHATHENGSAYTAO．“{XUNZILIEBI}”HENG”THEABYSSOFTIMEWITHABSOLUTEOF”TAO”．BUT“TAO”O(jiān)FTHISPHILOSOPHYPROBLEMBYLUCKNOWOFBODY”REASON”O(jiān)FTHEXUNZIIN．THEREFOREBRINGINTO”RITE”O(jiān)FXUNZITOPHILOSOPHYOFHEIGHTTOCONFIDENCE,SINCEHAVETHEPHILOSOPHYMEANINGOILTHEFORM，AGAINHAVETHEAXIOLOGYMEANINGOFETHIESNORM，SOITTHOUGHTJUSTMOREINTEGRITY．KEYWORDSXUNZITHERITELEARNPHILOSOPHYPROBLEMN

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簡(jiǎn)介：碩士學(xué)位論文作為過(guò)程的技術(shù)一一遠(yuǎn)德玉技術(shù)哲學(xué)思想評(píng)述TECHNOLOGYASAPROCESSACOMMENTTOPROFESSORYUANDEYU’SPHILOSOPHYOFTECHNOLOGY作者姓名崮雛韭學(xué)科、專業(yè)登堂籃鲞簦堂學(xué)號(hào)2簍I2塑5指導(dǎo)教師奎囂童熬蓬完成同期2壘鰻12壘大連理工大學(xué)DALIANUNIVERSITYOFTECHNOLOGY高非菲作為過(guò)程的技術(shù)遠(yuǎn)德玉技術(shù)哲學(xué)思想評(píng)述TECHNOLOGYASAPROCESSACOMMENTTOPROFESSORYUANDEYU’SPHILOSOPHYOFTECHNOLOGYABSTRACTPROFESSORYUANDEYUISAFAMOUSDOMESTICSCHOLARINTHEFIELDOFPHILOSOPHYOFTECHNOLOGY．HEISONEOFTHEFOUNDERSOFCHINA’SPHILOSOPHYOFTECHNOLOGY．BASEDONTHESCIENTIFICHISTORY，HISSTUDYISFOCUSINGONTECHNOLOGYESSENCE，TECHNOLOGYDEVELOPMENTSTRATEGY，ENTERPRISE’STECHNOLOGYINNOVATIONANDINDUSTRYTECHNOLOGY．HISPHILOSOPHYOFTECHNOLOGYISREPRESENTATIONAL，ANDHISRESEARCHINGCOURSEREFLECTSTHEHISTORYOFCHINESEPHILOSOPHYOFTECHNOLOGY．THISTHESISUSESLITERATUREMETHOD，HISTORICALMETHODANDLOGICANALYSISMETHOD．CHAPTER1INTRODUCESTHEVEINOFYUANDEYU’SPHILOSOPHYOFTECHNOLOGY．CHAPTERS24SUMMARIZEANDAPPRAISEHISTHEORYCOMPREHENSIVELY．THELASTCHAPTERCONCLUDESTHECHARACTERISTICSANDENLIGHTENMENTSOFHISTHEORY．TECHNOLOGYASAPROCESSPROPOSEDBYYUANDEYU，ISTHETHEORYABOUTTECHNOLOGYESSENCEITISANEWMETHODTOSTUDYTECHNOLOGYESSENCE．ITMAKESTHETECHNOLOGYCONCEPTCLEARFORTHETECHNOLOGYCORRELATEDDISCIPLINES．ANDITTHEORETICALLYPROVESTHATITISNECESSARYTOSTUDYTECHNOLOGYINNOVATIONANDINDUSTRYTECHNOLOGYINPHILOSOPHY．YUANDE”’STECHNOLOGYINNOVATIONSTUDYISBASEDONSINOJAPANESETECHNOLOGYCOMPARING．INHISSTUDY，TECHNOLOGYINNOVATIONISCONSIDEREDASTHEPROCESSOFTECHNOLOGICALINDUSTRIALIZATION，COMMERCIALIZATIONANDSOCIALIZATION．ITGIVESTHEORETICALGUIDANCETOCHINESETECHNOLOGYINNOVATIONPRACTICE．YUANDEYUEXPLAINSTHEINDUSTRYTECHNOLOGYCONCEPT，BRINGSTHECONCEPTOFTECHNOLOGYEMBEDDEDNESSTOTECHNOLOGYACTIONSTUDY，PROPOSESTHEINDUSTRIESCLASSIFICATIONBASEDONTECHNOLOGY，ANDINFERSTHEDIRECTIONOFINDUSTRIALSTRUCTUREOPTIMIZATIONANDINDUSTRYTECHNOLOGYDEVELOPMENT．HEDEVELOPSMULTIDISCIPLINESRESEARCHOFTHECHINESEINDUSTRYANDTHEINDUSTRYTECHNOLOGYDEVELOPMENTBASEDONTHEORYOFPHILOSOPHY，ECONOMICS，MANAGEMENTANDOTHERDISCIPLINES．YUANDEYUSTARTSRESEARCHINGFROMTECHNOLOGYHISTORY，ASSIMILATESTHETHOUGHTOFJAPANESETECHNOLOGYTHEORY，ANDFORMSACHARACTERISTICPHILOSOPHYOFTECHNOLOGYPATH．SOMEENLIGHTENMENTSCANBECONCLUDEDFROMYUANDEYU’SPHILOSOPHYOFTECHNOLOGYASFOLLOWS．WESHOULDPAYATTENTIONTOTHERESEARCHOFTECHNOLOGYANDTECHNOLOGYINNOVATIONHISTORY．WESHOULDTRACETHEOVERSEASADVANCERESEARCHDILIGENTLY．WESHOULDDOTHEORETICALRESEARCHACCORDINGTOPRACTICEPROBLEMS．

簡(jiǎn)介：分類號(hào)學(xué)號(hào)2008111201000005學(xué)校代號(hào)10512秘密年湖北大學(xué)碩士學(xué)位論文體用論一邵雍哲學(xué)研究作者姓名趙恒法申請(qǐng)學(xué)位類別哲學(xué)碩士研究方向中西哲學(xué)比較論文提交日期學(xué)位授予單位年月日湖北大學(xué)答辯委員會(huì)主席指導(dǎo)教師姓名、職稱周海春副教授學(xué)科專業(yè)名稱中國(guó)哲學(xué)論文答辯日期學(xué)位授予日期年月日年月日||ILLIFILL1FILLLLLLLI＼I737472ASTUDYONSHAOYONG’SPHILOSOPHYOFFOUNDATIONANDPRACTICALAPPLICATIONATHESISSUBMITTEDFORTHEDEGREEOFMASTERCANDIDATEZHAOHENGFASUPERVISORPROF．ZHOUHAICHUNHUBEIUNIVERSITYWUHAN，CHINA

簡(jiǎn)介：學(xué)校代碼10530學(xué)號(hào)201230010035分類號(hào)B02密級(jí)碩士學(xué)位論文低碳經(jīng)濟(jì)的生態(tài)哲學(xué)思考低碳經(jīng)濟(jì)的生態(tài)哲學(xué)思考學(xué)位申請(qǐng)人學(xué)位申請(qǐng)人潘路潘路指導(dǎo)教師指導(dǎo)教師楊小軍教授楊小軍教授學(xué)院名稱學(xué)院名稱哲學(xué)系哲學(xué)系學(xué)科專業(yè)學(xué)科專業(yè)哲學(xué)哲學(xué)研究方向研究方向科技哲學(xué)科技哲學(xué)二○一五年六月五日湘潭大學(xué)湘潭大學(xué)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)行研究所取得的研究成果。除了文中特別加以標(biāo)注引用的內(nèi)容外，本論文不包含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫的成果作品。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。本人完全意識(shí)到本聲明的法律后果由本人承擔(dān)。作者簽名日期年月日學(xué)位論文版權(quán)使用授權(quán)書學(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學(xué)校有關(guān)保留、使用學(xué)位論文的規(guī)定，同意學(xué)校保留并向國(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)湘潭大學(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、縮印或掃描等復(fù)制手段保存和匯編本學(xué)位論文。涉密論文按學(xué)校規(guī)定處理。作者簽名日期年月日導(dǎo)師簽名日期年月日

簡(jiǎn)介：㈣Y32㈧167州97爹讜≮≮蔓9I4JI分類號(hào)??盟?UDC密級(jí)公開?暑哦≯產(chǎn)篝碩士研究生學(xué)位論文伽達(dá)默爾實(shí)踐哲學(xué)的解釋學(xué)進(jìn)路申請(qǐng)人王卓學(xué)號(hào)2140037培養(yǎng)單位哲學(xué)學(xué)院學(xué)科專業(yè)外國(guó)哲學(xué)研究方向?qū)嵺`哲學(xué)指導(dǎo)教師丁立群教授完成日期2017年3月10日』壘墼蘭一YML13IIIKL2IIIILLILIL6ILLLL7M9IIIL7ULIIL■■■■■■■■■■■■■●■■■■■■■■■■■■●■■■■●■■■●■●●●■●■■■■●●■■■●■■●●●■■■■■■■■■■■■■■■■■■■■■■■■■■■●●●■■●■V●■■V■V■中文摘要伽達(dá)默爾是當(dāng)代德國(guó)最杰出的哲學(xué)家之一，他在1960年發(fā)表的真理與方法使哲學(xué)解釋學(xué)獨(dú)立了出來(lái)，更因?yàn)樗麑?duì)實(shí)踐哲學(xué)的重視，使哲學(xué)打破了近代以來(lái)主體性哲學(xué)要求構(gòu)建世界知識(shí)邏輯化的宏大理論體系。這門理論對(duì)理解和解釋應(yīng)用的強(qiáng)調(diào)使哲學(xué)實(shí)現(xiàn)了從理論到實(shí)踐的過(guò)渡，具體來(lái)說(shuō)，它不僅實(shí)現(xiàn)和復(fù)興了古希臘實(shí)踐與理論統(tǒng)一的傳統(tǒng)，也從實(shí)踐解釋學(xué)基礎(chǔ)上對(duì)科學(xué)理性和社會(huì)現(xiàn)存的狀態(tài)進(jìn)行了深刻的反思和批判?？梢哉f(shuō)，從伽達(dá)默爾開始，哲學(xué)以一種新的形式發(fā)揮了它的作用，哲學(xué)不僅僅是在討論世界，更是在用實(shí)踐去指導(dǎo)人，去表達(dá)人類命運(yùn)。本文主要目的在于以下幾點(diǎn)一、以伽達(dá)默爾實(shí)踐哲學(xué)為切入點(diǎn)，研究伽達(dá)默爾如何通過(guò)創(chuàng)建哲學(xué)解釋學(xué)來(lái)繼承、復(fù)興古希臘，尤其是亞里士多德實(shí)踐與理論統(tǒng)一的傳統(tǒng)；二、闡明伽達(dá)默爾實(shí)踐哲學(xué)如何通過(guò)他的解釋學(xué)得以展現(xiàn)和應(yīng)用的最后說(shuō)明伽達(dá)默爾的“實(shí)踐的解釋學(xué)”具有哪些理論特色。關(guān)鍵詞伽達(dá)默爾；實(shí)踐哲學(xué)；解釋學(xué)；理解

簡(jiǎn)介：FI二．．中文摘要中文摘要伽達(dá)默爾的哲學(xué)思想深邃廣博，主要致力于哲學(xué)解釋學(xué)和實(shí)踐哲學(xué)的研究，他的實(shí)踐哲學(xué)繼承并發(fā)展了亞里士多德的實(shí)踐哲學(xué)傳統(tǒng)，從哲學(xué)研究的總體性方式入手，意在解決社會(huì)價(jià)值理性缺失的問(wèn)題。在科學(xué)技術(shù)統(tǒng)治人類的異化時(shí)代，伽達(dá)默爾用他的哲學(xué)解釋學(xué)來(lái)關(guān)注人類的現(xiàn)實(shí)問(wèn)題，從而使他的哲學(xué)解釋學(xué)真正向?qū)嵺`哲學(xué)回歸。因此伽達(dá)默爾晚年所強(qiáng)調(diào)的實(shí)踐哲學(xué)研究并不是思想的“斷裂“，而是哲學(xué)解釋學(xué)針對(duì)當(dāng)代的具體問(wèn)題的繼續(xù)發(fā)展。因而可以說(shuō)伽達(dá)默爾的實(shí)踐哲學(xué)是解釋學(xué)的實(shí)踐哲學(xué)，或是實(shí)踐的詮釋學(xué)。伽達(dá)默爾從人的本性出發(fā)，研究人類語(yǔ)言的獨(dú)有魅力，充分說(shuō)明人的真正自由可以在實(shí)踐中進(jìn)行正確的抉擇。這個(gè)抉擇的最終目的是善。這一活動(dòng)的基礎(chǔ)就是理解，在此打開了解釋學(xué)與實(shí)踐哲學(xué)的通道。從而進(jìn)一步引申說(shuō)明理解不只停留在文本的疑難問(wèn)題上，而且可以達(dá)到全人類的相互理解，實(shí)現(xiàn)真正的團(tuán)結(jié)。研究伽達(dá)默爾的實(shí)踐哲學(xué)，為新的時(shí)代背景下豐富和發(fā)展馬克思的實(shí)踐哲學(xué)具有重要的借鑒意義。關(guān)鍵詞伽達(dá)默爾；亞里士多德；實(shí)踐智慧；語(yǔ)言；理解、【IZR，．T‘；’／{■』塑型型竺一LYILLL11L19ILLL411IIL01111IOIII14LLLLL必宣置置宣暑置宣IIIIIIIIIIIIIIIIIIII葺萱竄Y’M4UU4UABSTRACTGADAMERSPHILOSOPHICALTHOUGHTISVERYNUMEROUSANDCOMPLEX，ANDHEMAINLYDEVOTEDTOTHEPHILOSOPHICALHERMENEUTICSANDPRACTICALPHILOSOPHYRESEARCH．GADAMERINHERITEDANDDEVELOPEDTHETRADITIONOFPRACTICALPHILOSOPHYWHICHCREATEDBYARISTOTLE．INORDERTOSOLVINGTHEPROBLEMABOUTTHEABSENCEOFRATIONALSOCIETY螄SPRACTICALPHILOSOPHYSTAREDFROMGENERALITYWAYOFPHILOSOPHYRESEARCH．DURINGTHEALIENATIONERATHATTHESOCIALLIFECONTROLLEDBYTECHNIQUES，GADAMERPAYEDATTENTIONTOSOCIALREALITYPROBLEMUSINGOFHISPHILOSOPHICALHERMENEUTICS，WHICHCAUSEDHISPHILOSOPHICALHERMENEUTICSTRULYTORETURNTOPRACTICALPHILOSOPHY．SOGADAMERSLATERYEARSPRACTICALPHILOSOPHYTOHIGHLIGHTTHESTUDYWASNOTTHINKINGOFTHE”FAULT”BUTTOPROMOTETHEPHILOSOPHICALHERMENEUTICSTOKEEPDEVELOPING，ANDALSOINDICTTHATHISPHILOSOPHICALHERMENEUTICSISTHEHERMENEUTICSOFPRACTICALPHILOSOPHYANDHISPRACTICALPHILOSOPHYISPRACTICALHERMENEUTICS．TOSTUDYTHECHARMOFHUMANLANGUAGEFROMTHENATU他OFHUMANS，GADAMERPROOFTOTHEPROBLEMTHATHUMANSACQUIREREALFREEDOMBYPRACTICEANDTHENMAKERIGHTSELECTION．THESELECTIONSFINALPURPOSEISREALIDENTITY．THEBASICOFTHISACTIVEISCOMPREHENSIVE，SOGADAMERNLAKETHEPHILOSOPHICALHERMENEUTICSANDPRACTICALPHILOSOPHYORGANICREUNIFICATIONTOGETHER．ITISALSOINDICTEDTHATCOMPREHENSIVENOTONLYEXISTEDINH嘶PROBLEMSOFTEXTS,BUTALSOINREALIDENTITYOFTHEHUMANITY,TOACHIEVEHUMANSOLIDARITYANDFRATERNITY．ITISANEWERATHATSTUDYOFGADAMER。SPRACTICALPHILOSOPHYCANOFFERSOMEREFERENCEFORTHEENRICHMENTANDDEVELOPMENTOFMARX’SPRACTICALPHILOSOPHY．KEYWORDSGADARNCR；ARISTOTLE；PMCFICALWISDOM；LANGUAGE；COMPREHENSIVE．N．

簡(jiǎn)介：分類號(hào)學(xué)校代碼10542密級(jí)學(xué)號(hào)200920224010伯格曼的信息哲學(xué)思想研究THERESEARCHONBORGMANN’SPHILOSOPHYOFINFORMATION指導(dǎo)教師姓名、職稱奎坌塑撞學(xué)科專業(yè)銎堂墊盔塹堂湖南師范大學(xué)學(xué)位評(píng)定委員會(huì)辦公室二零一二年五月摘要伯格曼對(duì)信息進(jìn)行哲學(xué)分析，將其區(qū)分為自然信息、文化信息與技術(shù)信息。自然信息是關(guān)于現(xiàn)實(shí)的信息，是顯現(xiàn)現(xiàn)實(shí)的信息，是現(xiàn)實(shí)向人類表達(dá)自身的方式，這樣的信息使得現(xiàn)實(shí)清晰易理解。文化信息也是關(guān)于自然的信息，是實(shí)現(xiàn)現(xiàn)實(shí)的信息。它使得對(duì)于現(xiàn)實(shí)表達(dá)的明晰性提升到能夠進(jìn)行測(cè)查的程度。但是文化信息還能夠創(chuàng)造出一些新的和獨(dú)特的事物，給人類帶來(lái)繁榮。技術(shù)信息也是關(guān)于現(xiàn)實(shí)的信息，是呈現(xiàn)現(xiàn)實(shí)的信息。這類信息的符號(hào)是技術(shù)裝置，技術(shù)信息是通過(guò)它們呈現(xiàn)出的信息。它將對(duì)于現(xiàn)實(shí)表達(dá)的清晰性提升到透明性的程度。它也是為了現(xiàn)實(shí)的信息，將對(duì)現(xiàn)實(shí)的表達(dá)提升到可控制的程度，而且技術(shù)信息也能夠創(chuàng)造出一些全新的獨(dú)特的事物。更為突出的特征是作為現(xiàn)實(shí)的信息。技術(shù)信息的功能變得越來(lái)越來(lái)強(qiáng)大，有逐漸替代自然和文化信息的趨勢(shì)，使傳統(tǒng)信息逐漸淪為技術(shù)信息的工具。隨著技術(shù)信息的泛濫，使其在不同程度上趨向消解與替代現(xiàn)實(shí)，如技術(shù)信息的“減負(fù)性”消解人對(duì)現(xiàn)實(shí)的參與性；技術(shù)信息的寄生性拒斥人對(duì)現(xiàn)實(shí)的參與性；技術(shù)信息的可消費(fèi)性替代人對(duì)現(xiàn)實(shí)的參與，技術(shù)信息的虛擬性與透明性替代真實(shí)性。這樣，傳統(tǒng)的自然與文化信息將淪為滿足我們需要的效用工具，甚至簡(jiǎn)化為技術(shù)信息的工具，從而使我們喪失了通過(guò)傳統(tǒng)信息參與現(xiàn)實(shí)的連續(xù)性與深刻性，信息與現(xiàn)實(shí)的一致性被破壞，這對(duì)我們美好的生活是非常不利的。本文力圖從伯格曼的信息哲學(xué)思想出發(fā)，來(lái)探討技術(shù)信息所引發(fā)的超現(xiàn)實(shí)與替代現(xiàn)實(shí)的問(wèn)題，并試圖從伯格曼的信息理論出發(fā)，提出一些主張來(lái)克服這種超現(xiàn)實(shí)的困境；來(lái)調(diào)節(jié)信息與現(xiàn)實(shí)；來(lái)保持符號(hào)與事物的平衡。我們應(yīng)該關(guān)注與參與這樣一些界標(biāo)物公共慶祝，